Liu Jun

Liu Jun

Liu Jun (463-521) was a scholar and literary scholar of Liang Dynasty. Xiaobiao, originally named Fawu, was born in Pingyuan (now in Pingyuan County of Dezhou, Shandong Province). It is well-known for its annotation of Shi Shuo Xin Yu compiled by Liu Yiqing and others, and its annotation and citation are rich, which was valued by people at that time. And his articles are also good at beauty at that time. There are six volumes of the collection of poems and essays in Sui Shu Jing Ji Zhi. Liu Jun was very talented and had a lot of works. His annotation of Shishuo Xinyu, which is widely quoted and carefully examined, has been regarded as the standard of annotation for later generations. According to Sui Zhi, Liu Jun has another 140 volumes of Han Shu Zhu and 120 volumes of Lei Yuan. The parallel trace of Liu Junsheng has always been unknown.

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Liu Jun (463-521), whose name is xiaobiao, was born in Pingyuan county. When he was young, his hometown was occupied by the Northern Wei Dynasty. When he was eight years old, he lost touch with his family and was taken by a human trafficker and sold to Liu Shi, a small and medium-sized rich man. Liu Shi saw that he was intelligent and studious, so he asked him to read. Liu xiaobiao stayed up all night and studied until dawn. During the reign of Qi Yongming, he went out to study in his capital and searched for different books. He was called "Book Lust". I've never been down in my life.

In 469, the Northern Wei Dynasty conquered Qingzhou. He was moved to Pingcheng, where he became a monk and later returned to the secular life. In 486, Qi Yongming returned to Jiangnan and took part in the translation of Buddhist scriptures. Liu xiaobiao wrote the notes after he returned to Jiangnan.

He used Pei Songzhi's method of annotating the annals of the Three Kingdoms to make up for the deficiency and correct the fallacy. Xiao Biao quoted numerous and rich books, and cited more than 400 kinds of books. The book was annotated by Yu Jiaxi, Xu zhener and Yang Yong. Scholars in the Tokugawa era of Japan wrote several annotations to Shishuoxinyu. There are also English versions by Ma Ruizhi, Japanese and French versions by Mu Jiatian Cheng, etc.

Liu Jun taught in Ziyan mountain, Dongyang (now Jinhua mountain, Jinhua City, Zhejiang Province). His life is full of ups and downs. After his death, his posthumous title was Mr. xuanjing. Liu Jun's writings are quite distinctive among the writers of the Southern Dynasties. His representative works Guang juejiao Lun and Bian Ming Lun were conspicuous in the parallel prose at that time. Among them, Guang juejiao Lun was written to promote the argument of Zhu Mu's satirical essay "juejiao Lun" in Han Dynasty. In the form of Q & A, the article mercilessly exposes and castigates the social customs of the scholar bureaucrats in the Southern Dynasties, with sharp writing style. He once wrote "Bian Ming Lun" to oppose the theory of ghosts and gods in Buddhism. The main purpose of "Bian Ming Lun" is to show that people's poverty is determined by heaven's destiny, which is neither influenced by human beings nor by ghosts and gods.

Life of the characters

Liu Jun was born in less than one month. His father Liu, who was an envoy of song Shixing, died of illness. His mother Xu had to take him and his brother fafeng back to his hometown. In the first five years of emperor Tai of song and Ming Dynasties, Liu Jun was 8 years old. Wei conquered Qingzhou. Liu Jun's mother and son were plundered by random soldiers and sold to Zhongshan as slaves. Liu Bao, a rich man, pitied Liu Jun and redeemed him with a bundle of silk and taught him to read. At this time, Liu Jun's uncle Liu huaizhen was still an official in Song Dynasty, and moved to Huangmen Lang to lead Huben Zhonglang general. Wei implemented the policy of national segregation, especially for those who had relatives in the Southern Dynasty, so he moved Liu Jun's mother and son to a more remote place.

Liu Jun's mother and son had to go to the temple to serve as monks and nuns. It was only later that they returned to the secular life. However, Liu Jun was very studious. In the case of "living in poverty without self-reliance", he burned a hemp pole as a lamp. When he was sleepy at night, he used a hemp pole to burn his beard and "feel like Rereading". In the fourth year of emperor Yongming, Liu Jun's mother and son could not bear ethnic discrimination, so they returned to Jiankang from sangqian.

Jiankang has been the center of Chinese culture since pian'an Jiangyu in the Eastern Jin Dynasty. In Jiankang, Liu Jun felt that he did not study well when he was young. In addition, he was blunt in nature. He was too ashamed to sigh: "all the people in the school went up, and some stupid people even took off their clothes." At this time, Liu Jun had reached the age of 25, and "he was rich in books, and his literary works showed off" (Biography of Southern History).

Liang Chujian and Liu Jun had been called to "enter the western province and set up a secret pavilion with his bachelor, he cong". However, Liu Jun moved freely and refused to let Liang Wudi Xiao Yan in learning and knowledge. Once, Liu Jun asked for more than ten things. Xiao Yan "does not feel pale. Since it is evil, I will not introduce it. Xiao Yan's hatred of Liu Jun has lasted for a long time. When Liu Jun compiled Lei Yuan, Xiao Yan organized another group of scholars to compile Hua Lin Bian Lue. This is the root cause of Liu Jun's frustrations from middle age to old age.

Liu Jun didn't give in to his fate, but his fate was so wrong that he even came to the situation of "being spared and abandoned" several times. He had to sigh a lot and think about the topic of fate from himself and others, from the present and the past.

By chance, he heard Xiao Yan, Emperor Wu of Liang Dynasty, talk about Guan Fu's "talent but not position", so he took over the topic and wrote the article "life differentiation". Liu Jun thinks that there are many deficiencies in the previous identification of fate, such as Wang Chong's only discussion of the end but "covering the origin", Sima Qian's identification of doubts and finally being covered by doubts, Li Kang's "discussing the origin but not the source", and Guo XiangNeng's "talking about the flow but not the origin". Liu Jun's spirit of "being an official but not easy" is called destiny. From the point of view of "the destiny of heaven", we can distinguish and cover them one by one.

Although it is a philosophical thesis, Bian Ming Lun is written in the gorgeous style of Pianli. In particular, Liu Jun's writing of "Bian Ming Lun" (Liu Yao: Liang Dian) casts his sense of injustice, which makes its syllables strong, words colorful, sharp and incisive. Compared with Li Kang, Guo Xiang and other predecessors' works, it shows another kind of generous and passionate characteristics. Liu Jun's thesis, facing reality and life, is quite different from the style of writing in the Southern Dynasties, so it has the effect of "zudu Fujing" (Li Shan: notes to selected works). It is true that, on the whole, the theory of discerning fate is still confined to the Confucian ideology of "the destiny is unknown". However, compared with the predecessors, it has some development and magnificence, so Zhang Pu praised it with restraint: "discerning fate, six covers, and being good at expressing the destiny." (inscription of Liu Hu Cao Ji) as for Liu Jun's first proposition: "there are few good people in the world, but there are many evil people; there are many dark masters, but there are few bright masters", which expresses the inner resentment of many frustrated scholars in feudal society, so he has many bosom friends for thousands of years.

Liu mu of Zhongshan disagreed with Liu Jun's point of view. He had written to and from Liu Jun to answer questions one by one. After a long time, there was no news from Liu mu, and Liu junvalue's son died. He was so worried that he couldn't go to visit him. Someone came to show Liu Jun Liu's reply and said that it was written by Liu in his illness just because he didn't die. In the face of Liu's posthumous writings, Liu Jun was so sad to see his old friend that he wrote a book named Zhuidao. The book is less than 200 words. It only uses allusions to illustrate Liu Jun's feelings of mourning and reading.

In the end, he said, "the trees of Dongping in Hebei Province are swept West by Xianyang; the springs of Gaishan mountain are swept West by string songs. But the sword is hanging in the air. How about hate! " The allusion used in the book means that after one's death, he has a feeling and imagines Liu Mu waiting for Liu Jun's answer under the nine springs. So Liu Jun, facing the dark world, recalled Liu's former eagerness to reply, and still wrote a reply. Liu Jun said that when he saw Liu's reply again, it was just like autumn chrysanthemum and spring orchid, full of fragrance and flowing of talent. This is the answer to Liu. This kind of reply to the dead is "very creative" (Xu Lian: Wen Fu of the Six Dynasties). But Liu Jun didn't know that the soul of death was destroyed. At the end of the article, he used Ji Zi's sword to hang on the tree of Xu Jun's tomb, which made his words sad and lingering This letter expresses the mourning for a friend who has just passed away, shows the sincere attitude of discussing problems with friends, and finally expresses the deep regret for the loss of a close friend, which means that it is very deep forever.

Liu Jun not only valued friendship, but also attached great importance to the way of making friends. In the seventh year of Tianjian, Emperor Wu of Liang Dynasty, Ren Fang died in Xin'an Rensuo. Ren Fang's sons "Dongli, Xihua, Nanrong and beisou" didn't seek employment, so they lost their family name.

Brothers are in exile and can't shake themselves up. There's no old friend in my life who can't receive a pension. Xihua Dongyue wrote Ge Zhui's skirt; when Tao met Liu Jun, Liu Jun said, "I should make a plan for you." he wrote Guang juejiao Lun to ridicule his old friends (Nan Shi Ben Zhuan).

Guangjiejiaolun is written in the form of subject and object question and answer, following the idea of Zhumu's jiejiaolun in the Eastern Han Dynasty. However, Guang juejiao Lun highlights the disclosure of "Li Jiao" and its various forms of expression. One is Shi Jiao, the other is bribe Jiao, the third is talk Jiao, the fourth is poor Jiao, and the fifth is quantity Jiao. These five kinds of "Li Jiao" form, "Yi Tongjia", and breed three quarrels: "defeat virtue and righteousness, birds and beasts are similar, one quarrel also; difficult solid easy to carry, hatred and litigation gathered, two quarrels also; name trap Taotie, Zhenjie shame, three quarrels also.

The ancients knew that the three quarrels were the root, and they were afraid of the speed of the five communications. Therefore, Wang danweizi had a broad vision to show his "Jue Chu" and Zhu Mu Changyan. As for the current situation, it is even more serious than when Zhu Mu wrote on breaking off friendship.

Liu Jun said with great emotion through the completely different circumstances between Ren Fang's life and his death: "Hoo Hoo! The world is a dangerous place. The gate of Mencius in Taihang is no more. Because of this, Geng Jie's scholars were ill at his feet and abandoned his long duck. At the top of an independent high mountain, we are happy to be in the same group as the elk, but we can't get rid of its turbidity. It's a shame and a fear. " Not only should we "break off our friendship" as Zhu Mu indicated, but also we should break off our friendship widely, thus expanding Zhu Mu's point of view. Because of its strong practical pertinence, it seems to be "to see its theory, to reach the ground, to be ill for life" (Liu Fan: Liang Dian); and it also seems to be a mirror of various kinds of ugly behavior, hanging in the sky, becoming a famous piece spread like a beam. To thousands of years

Chinese PinYin : Liu Jun4