Cui Shu
Cui Shu
Cui Shu (from September 19, 1740 to March 4, 1816) was a native of Weixian County, Daming Prefecture, Zhili city. Qianlong 28 years (1763) Ju Ren. He has successively served as the magistrate of Luoyuan in Shanghang. He was a famous scholar in the Qing Dynasty. The book was engraved by Chen Luhe as "Dongbi posthumous note", among which 32 volumes of kaoxinlu attracted scholars' attention most. He devoted himself to writing kaoxinlu. In 1814, the book was completed. The next year, regardless of his old age and many diseases, Cui Shu revised the general catalogue of 88 volumes of the complete works. On September 22, he packed his book into nine letters and left a will.
Cui Shu died on February 6, 1816 at the age of 77.
Historical records
History of the Qing Dynasty manuscript volume 482 biographies 269
Cui Shu, Wu Cheng, was born in Wei county. In the 27th year of the reign of Emperor Qianlong, he elected the magistrate of Luoyuan County, Fujian Province. Wu Bian used pirates to ask for credit and falsely accused merchant ships of stealing, but Shuping said otherwise. It's not long before it works. He has written more than 30 books, but kaoxinlu is a book that you Sheng focuses on. There are two volumes of archaeological summary, two volumes of ancient kaoxinlu, four volumes of Tangyu kaoxinlu, four volumes of Xiashang kaoxinlu, eight volumes of FengHao kaoxinlu, three volumes of FengHao bielu, four volumes of Zhusi kaoxinlu, three volumes of Zhusi Yulu, two volumes of Mencius facts, two volumes of archaeological continuation, and two volumes of appendix. There are also three volumes of Wang Zheng's three canons, four volumes of Du Feng Ou Shi, two volumes of Shang Shu differentiation, one volume of the Analects of Confucius, and two volumes of Du Jing Yu Lun, which are named archaeological records.
The main purpose of his writing is not to use biography and annotation in the classics, nor to use various schools of thought in biography and annotation. It is mainly based on the classics. The commentaries are written by those who conform to the classics. Those who do not agree with the classics are distinguished. If the commentaries are different from the classics, the fallacies will be eliminated. If we say that Yizhuan only dates back to Fuxi and Chunqiu Zhuan only dates back to Huangdi, it should not be known by later generations, but more than the ancients. All the ten disciplines mentioned in Weishu and the emperor of heaven, the emperor of earth and the emperor of man mentioned in history are false. It is said that Yang and Mo Hengyi in the Warring States period, Chang Fei, Yao and Shun, Bo Tang and Wu, were in charge of their private affairs. Destroy Yao by Xu you, destroy Yu by Zi Gao, destroy Confucius by Lao Dan, and destroy King Wu by Boyi. Taishigong respected Huang and Lao, so he liked to adopt heresy. But scholars should believe in Lun and Meng instead of Shiji. That summer, business, weekend, there is a number for a public, public father linked written, the so-called Gongliu also. "Gu Gong's father" is also called "Xi Gong's father". It's like saying that Kuang was the capital of Song Dynasty. It's like saying that Kuang was afraid of Kuang and had passed the Song Dynasty. It's like saying that Kuang's people and Huan's people had given him what they had given him. All of them have opinions.
It is a kind of learning, and its textual research is as detailed as that of the Han Confucianists, but it does not follow the old saying without seeking their peace of mind; its differentiation is as subtle as that of the song Confucianists, but it does not talk empty theory without checking the truth of the matter. However, if you are brave enough to be confident, you will find many people who are willing to show off. He has written one volume of Yi Gua Tu Shuo, three volumes of collection of similarities and differences of Wu Fu, one volume of examination of Daming watercourse, four volumes of Wen Jian Za Ji, two volumes of Zhi Wei Lu, three volumes of Zhi Fei Ji, five volumes of Wu Wen Ji and five volumes of Xiao Cao Ji. Jiaqing 21 years, died. Seventy seven years ago.
His father, Yuansen, was a scholar of Zhu Zi. My father said, "do you know why I am named you? I have always been determined to understand the way and manage the world. I want you to tell me what I want to do! " In the fourteenth year of the year, when I read all the books, I was surprised to be a genius. When Zhangzhou city was closed to the city, it moved and wandered around, and its clothes and food were exhausted. At the beginning of Jiaqing, he was elected as the magistrate of Luoyuan County, Fujian Province. Most of the time, Wu Bian took advantage of the pirates and falsely accused the merchant ship of being a thief. However, Mr. Wu often found that he was not a thief, so the traitors accused him of releasing the robbers. Therefore, the Taiwan emissary knew Mr. Wu Bian, so he was exempted. In Shanghang County, Xuandiao was responsible for customs duties, which were regarded as a good place by those who were in Fujian Province. Mr. Zhang used thousands of money left by the customs duties to pay for stealing, eating vegetables and eating porridge. After the restoration and rebellion, Luo Yuan was welcomed by more than ten thousand people in the city. However, he reformed the customs, built Confucian temples, blocked up classes, and gave lectures. In the sixth year of Jiaqing's reign, he begged for rest from his old illness. Return. He traveled to and from Hebei Province to amuse himself by writing.
The textual research of Mr. Wang is as detailed as that of the Han Confucianists, but he never adheres to the old theory without seeking his peace of mind; the differentiation is as subtle as that of the song Confucianists, but he never talks empty theory without considering the truth of the matter. His books include two volumes of archaeology summary, two volumes of ancient kaoxinlu, four volumes of Tangyu kaoxinlu, two volumes of Xiashang kaoxinlu, eight volumes of FengHao kaoxinlu, three volumes of bielu, four volumes of Zhusi kaoxinlu, three volumes of Yulu, two volumes of Mencius facts, two volumes of archaeology continuation and two volumes of appendix, which are Cui's kaoxinlu. His autobiography said: "since he studied, he has been taught by his ancestors, not by preaching and annotating the classics, not by various schools of thought. For a long time, I began to realize that there were some commentaries that were not in accordance with the scriptures; there were often those that were contrary to the scriptures; so I studied the stories, compiled them, and focused on the Scriptures. Commentaries and commentators wrote them while those who were not in accordance with the Scriptures could be distinguished; while heretical novels' commentaries could be deleted. The title is "kaoxinlu." There are three volumes in kaoxinlu, three volumes in wangzheng's three canons, four volumes in dufengliangshi, two volumes in Shangshu, one volume in lunyushuo, two volumes in dujingyulun, three volumes in Wufu huikao, one volume in yiguatushuo, and twelve volumes in heyilu, but four volumes in Chunqiu Lei Bian have not been completed.
The purpose of his book is as follows: "the ancients' learning is highly refined, and the later generations' learning is highly erudite. Therefore, if the world benefits the ancients, the choice will be more careful; if the world benefits the later, the choice will be more confusing. However, the literati are fond of discussing the ancients' right and wrong, but they don't examine the truth and falsehood of their affairs. If they don't know the truth and falsehood, they are not happy about the gains and losses. Therefore, this is kaoxinlu, which focuses on distinguishing the true from the false. Those who have no way to research, often do not know to set it, rather lack of doubt, do not dare to delude the world. If we pick out the mistakes of the ancients, we must find out the cause of the mistakes, so that the text of the classics will not be obscure. " The book's common examples can be found in archaeological synopsis. It says: "in the early Han Dynasty, there were different versions of the classics, but they did not belong to one. In the Warring States period, it was difficult to check the words of scholars and lobbyists. It had been circulated for a long time, and scholars were familiar with them, so they did not study their origin. However, they thought that the words of Han Confucianism must have their origin. Most of the Confucians in modern times gathered up their opinions and talked about the mind and nature, thinking that Taoism was rarely studied in the Tang and Yu dynasties. When they re studied Zen, they said they knew their mind and nature clearly, but they regarded the classics as the end of their skin. However, they did not pay attention to the mistakes they had always followed. The scholars of shallow learning must follow the books of the Qin and Han Dynasties in every word. When they see those who refute their mistakes, they fight for them. However, if they die for their name, they should not be poor. Therefore, if they make mistakes, they should not be poor. " He also said: "if a mortal sees more, he makes less mistakes; if he sees less, he makes more mistakes. As for the rich and the poor, the rich and the poor, the north and the south, the land and water, and the remote capital, all of them are in Xiangdu. They are often separated from each other, but they don't know it. Therefore, people from the Warring States period, Qin and Han dynasties have talked about the three dynasties of Tang and Yu. Some of them have moved from a to B, and some of them have gone through the ancient times. In the Warring States period, the lobbyists often used things to express their meaning, and later generations believed in the truth. Therefore, there were ancient words, not necessarily things, such as the daughter of the lacquer room in the biography of Lienv. There are also those who have lost their true understanding of the ancient words, such as Xihe riyu. It is not only the Qin and Han dynasties that have made many mistakes, that is to say, there are many mistakes in modern books. If it is a deduction, it is impossible to rely on the fact that the sages and sages recorded in ancient books do not conform to their ages. It is not only the Han Confucianists who believe in the fables of the strategists of the Warring States period, that is to say, it is a matter of fact, but it has been handed down for a long time. If it is just based on biography, how can the ancient people who were falsely accused win the way? In biographical writings, there are some errors caused by hearsay, some by memory distortion, some by two people who cannot understand the words, some by several people who have lost their original intention, and some by hearsay. Later generations' books are often wrong because of the mistakes of their predecessors and the coincidence between them. The scholars did not observe the cause of the mistake, so they believed that it was true. They did not dare to be different. It was a pity that they were good! " He also said: "the two emperors and three kings are far away from today, with different words and different names. How can they be true one by one? Therefore, most of the Han people speak scriptures out of intention; after the Han Dynasty, they were also engaged in counterfeiting, causing the actions of emperors and sages to be misled by different theories; although they were smart and handsome, they were obedient and did not dare to use different words. Therefore, it is easy to distinguish heresy in the Warring States period, difficult in the Han Dynasty, and especially difficult in the Tang and Song dynasties. It's been a long time since people's faith was established, but their names have been shaken and their right and wrong have not been observed. It's hard to find the reason for this "The words of the classics and the sages often overstate the truth," he said. Scholars should only seek the meaning of the words, and they don't need to use the words to harm the meaning. Although Kuang Zhuan is beautiful, it can't be combined with the Scriptures, and although the records are beautiful, they can't be combined with the Scriptures. Later generations abandoned the Scriptures and worshipped the records, so the ancient system is disorderly and can't be examined. The essence and the end are reversed, so it's extreme. " ——This is not explained before.
He died in the 21st year of Jiaqing. He was seventy years old. Disciple Chen Lvhe engraved his posthumous letter. Nakotoshi, a Japanese, resumed his posthumous letters.
Character influence
Cui Shu's thought of doubting the ancient was not conducive to the imperial examination at that time, so it was hard to be popular. After it was introduced into Japan, it had a great influence on Japanese Sinology and Oriental historiography. Mitsuji Mitsuya, a famous Japanese historian, recorded in the biography of nakotoshi, a doctor of literature, that nakotoshi got Cui Dongbi's posthumous letter from naono Zhixi, a sinologist, and spoke highly of it. Nakotoshi revised and punctuated the book, which was published by the Japanese History Society Series in 1903. He also wrote "kaoxinlu Jieti" and published it in the Japanese Journal of history. Liu Shipei in Japan sent these messages back to China, which aroused the interest of Hu Shi, Qian Xuantong and Hong Ye. Just as Huang Xianyu, a former generation studying in Japan, recalled: "Japanese scholars' understanding of Kao"
Chinese PinYin : Cui Shu
Cui Shu
