However, due to the age, the annotation may not be understood, so there is a "sparse" annotation Biography, which means that sparse is a reinterpretation of biography.
The Analects of Confucius was written by Yan and Xing Bing in Song Dynasty. There are two kinds of Analects of Confucius, one is the Analects of Confucius, and the other is the Analects of Confucius by Liu Baonan.
Justice of the Analects of Confucius (peace)
[The Analects of Confucius Justice (Peace)] Twenty volumes. Yan (? -249) Note that Song Xing □ (930- 10 10) is sparse. Yan was a famous metaphysicist in the Three Kingdoms Wei Dynasty. His life story can be found in The Analects of Confucius. He was a famous Confucian scholar in the Northern Song Dynasty. His life story can be found in Justice of Filial Piety. As one of the Confucian classics, The Analects of Confucius has always been highly valued by Confucian scholars. Since the Analects of Confucius was written by Yan in the Three Kingdoms, many people have upheld justice for it. Zhiliang and Huang Kan widely learn from others' strong points, taking southern learning as their religion, and writing on semantics is sparse. Why did Shen Shen say dredge? However, the book was written in the Six Dynasties, and all the scholars cited were metaphysical-based, with empty names; The emperor's egoism is also the thought of Laozi and Zhuangzi, mixed with Buddhism and Taoism. Therefore, its meaning actually has Laozi and Confucius thought; As for the system of names and objects in the Analects of Confucius, I am too busy to care. In view of this, in the second year of Xianping (999), the court ordered Xing □ and □, □, □, □, and □ Cui, etc. Revised Xieji of Yanhe, and changed Huang Kan's Medical Skill into a new Xieji, a special edition. Xing □ The words of the branches and vines in the Book of Changes, that is, the talk of metaphysics, are brought to justice; The point is that it explains the system of things. Zhou Zhongfu's Tang Zheng Reading Secretary commented on this: "When exegeting famous things, the chapters and sentences are very detailed, which can be told with He Zhu." "Its collection of opinions and creation of a sense of justice have opened the way for Cheng and Zhu." After the book became a book, the running script was superior to Huangshu in terms of righteousness, reasoning and exegesis of famous things, so the running script was sparse, while Huangshu gradually became sparse. In the annotation of The Analects of Confucius, Song Xue is about to replace Sinology and its branch Metaphysics in Wei and Jin Dynasties, and it also begins with Hangshu, as the General Catalogue of Sikuquanshu says: "Sinology and Song Xue will turn to vulgarity." Moreover, since then, He Zhuxing Shu has become the standard annotation of the Analects of Confucius in the Thirteen Classics, occupying a vital position in the history of the development of Confucian classics. In fact, pornographic books and running scripts have their own characteristics. Huang Shu takes metaphysics as the Sect and keeps a large number of ancient notes before the Six Dynasties. On the other hand, "Running Script" is a bit based on righteousness, and it also collects many notes after the Six Dynasties. If we put aside our views, the two books have the same value, and they are both necessary reference books for studying The Analects. This book is also called Analects Annotation or Analects Annotation. Originally, it was made into ten volumes according to the emperor's annotation, and the version of Thirteen Classics was analyzed into twenty volumes according to the number of articles in The Analects. In addition to Si Ku Quan Shu and Si Bu Yao, there are various versions of Annotations to Thirteen Classics, the best of which is Annotations to Thirteen Classics reprinted by Zhonghua Book Company 1957.
The Analects of Justice (Liu Baonan)
[The Analects of Justice (Liu Baonan)] Volume 24, written by Liu Qingbaonan (1791-kloc-0/855). Baonan word Chu Zhen,No. Nianlou, Baoying, Jiangsu. Daoguang Jinshi was once the magistrate of Wen 'an, Zhili. His father's memorial archway is good at textual research, especially at the study of phonology and characters. Bao Nan was taught by his family, but he didn't stick to the door. Mao Shi and Zheng's Book of Rites were treated first, and then the Analects of Confucius was treated together with fellow villagers, Mei, Bao, Liu Xing 'en and Chen Li. The Biography of Liu Baonan, a Draft of the History of Qing Dynasty, said that "the sick emperor (Kan) and Xing (□) neglected their ignorance, searched and compiled the old theories of Han and Confucianism, and benefited the Song people from their long-term righteousness and modern learning". They copied the style of Jiao Xun's Justice of Mencius and wrote The Analects of Justice, which was "long edited first, then integrated". It's a block print, with volumes 1 to 17, all of which are titled "A Study of Baoying Liu Baonan", and volumes 18 to 24 are "A Narrative of Gong Mian"; I know that the first seventeen volumes were written by myself, and the last seven volumes were written by Liu on the basis of long editing. On the basis of full dialectical analysis of Huang Kan's Book, Xing □ Book and Zhu's Zhu Ji, the book corrected the fallacy, adopted the theory of goodness, and gave mixed comments on other scholars. The textual research on the annotations of the Qing people is to learn from others and quote them in detail. There are Liu Taigong's Analects of Confucius, Jing Yi's Brief, Fang's Analects of Confucius, Bao's Analects of Confucius, Bu's Analects of Confucius, Liu's Analects of Confucius, Song Xiangfeng's Analects of Confucius and Dai Wang's Analects of Confucius. Chen □ Exegetics on the Analects of Confucius, Hu Pei □ Four Books on Renyi, Zhai Hao's Textual Research on the Four Books, Jiang Yong's Textual Research on the Rural Party, and Huang's Analects of Confucius. It not only absorbs the research results of predecessors, but also pays attention to textual criticism, historical research and interpretation of Confucian classics. For example, for the word "wrong" in the sentence of "governing politics", first quote Classic Interpretation: "wrong, Zheng Ben does something" and then quote Shuowen: "wrong, put it in its place", and quote Feng Fei Monument in Han Dynasty as evidence to prove that "wrong" is a loan word and "wrong" is a proper word, and the explanation is quite convincing. Another example is the word "light" in the sentence "I wish my horses and chariots would wear light clothes and light fur" in Ye Gong's novel, which was not used before the Tang Dynasty. It was mistakenly added by the Song people according to the sentence "light clothes and light fur" in Yong Ye Pian, and four pieces of evidence were cited to prove it. The textual research is quite convincing. Another example is the explanation of "the country of a thousand times" in "Learning from Time". According to Zhou Li, Ma Rong said that the region of "A Thousand Times Country" was abnormal in 316 miles, while Bao Xian said that "A Thousand Times Country" was a hundred miles country according to Wang Zhi and Mencius, while He Man's Collection of Solutions coexisted, while Bao Nan quoted a large number of pre-Qin ancient books and previous studies. It is not uncommon for the book to prove the above explanation. There were a lot of ancient annotations in the Han and Wei Dynasties, and there are still many explanations of ancient annotations, which greatly enriched the content of the annotations of The Analects, making this book superior to the annotations of various scholars in the Qing Dynasty, and it is still a good book to explain the Analects of Confucius in ancient and modern times. Volume 24 is the preface to the Analects of Confucius, which is reconciled, plus the preface to the Analects of Confucius by Zheng Xuan of Song Xiangfeng, which is also a detailed explanation. According to this, we can know the evolution process of The Analects. However, there are also some far-fetched notes, and the references are too complicated, which makes people both hopeful and daunting. However, the first edition of this book was a five-year edition of Tongzhi, and later many books were reprinted or printed. 1982 Notes on Thirteen Classics of Qing Dynasty by Zhonghua Book Company is the best.
Xing Bing (932- 10 10) was born in Yin Ji, Cao Zhou (now Heze, Shandong) in the Northern Song Dynasty. In the early years of Taiping and rejuvenating the country, it experienced nine classics. Judge Dali, know Yancheng supervisor in Taizhou. Later, he was called Dr. Cheng He of imperial academy, and was elected as a waiter of the upper government, so he was appointed as a toast. In the second year of Xianping (999). Ren Hanlin, a bachelor, studied under Sun□, and revised Yi Li, Chun Qiu Zhuan, Chun Qiu Zhuan, Xiao Jing, The Analects of Confucius and Er Ya. Four years, a book, 165 volume, ordered Hangzhou rigid, promulgated the world. Tired of official history. -The world is full of farmers, and I know a lot about civil affairs. Therefore, in the East Palace and the Inner Court, when I was talking about the Book of Filial Piety, the Book of Rites, The Analects of Confucius, The Book of Changes, Poetry and Zuo Zhuan, I quoted many current events as metaphors and used slang to talk about people's sufferings, which was respected by the world and was praised as ". After Yanhe and Huang Kan, he injected metaphysics into Confucian classics to restore the "natural" nature of Heaven. Repeatedly emphasizing that heaven has no intention, how can it create the virtue of chastity of Yuan Henry? God has no intention, nor can he create the name of Yuan Henry's chastity. Heaven is lifeless, words are lifeless. And "heaven" is the way of nature, not the embodiment of God's will. Heaven can command life, or saints entrust personnel, such as heaven and four virtues; Or people are born, if it is providence, such as being virtuous and stupid, and dying young; Or the natural functions of the sky, such as the benefits of ordinary things, the delivery of the four seasons, the timely birth of everything, the beginning of everything and so on. These are not the manifestations of "God's will" or the conscious arrangement of "Heaven". Although he emphasized the naturalness of heaven, he still retained the image of "God". It is considered that doing good and doing bad are providence, so the gentleman is afraid of it. This is also a contradiction in his understanding. Xing presided over the arrangement of the seven classics, which was another feat of unifying Confucianism after Confucius compiled the Justice of the Five Classics in the Tang Dynasty. Among them, Fan Ning in the Eastern Jin Dynasty annotated Gu Liang Zhuan, Guo Pu in the Eastern Jin Dynasty annotated Er Ya, and The Analects of Confucius was annotated by Yan and Liang Shu, which further unified the study of South and North, and made metaphysics annotate Confucianism. He absorbed the metaphysical thoughts of Wei and Jin Dynasties, restored the "natural" nature of heaven, initially transformed the image of heaven, and tried to explore the "destiny", which became the first step for Chen Cheng to talk about heaven with "reason". His main works include Er Ya Zhu Shu, The Analects of Justice, The Justice of Filial Piety, etc., all of which are included in the Notes to Thirteen Classics.