As a scholar, Hu Peihui inherited family precepts from childhood, which is very important for his study. According to the Hu family in Jixi, since the birth of Dongfeng, Confucian classics have been passed down from generation to generation. Pei Yi's ancestors were sincere and especially good at etiquette, so Pei Yi could hear his introduction. When Pei Yi was thirteen years old, he learned a lot from his grandfather Kuang Xian. He also claimed that Mu Kuangxian was the deepest teacher and knew it was the origin of learning. Moreover, the legacy of Zhongjiang and Zhi Dai in Anhui Province has not disappeared, and the scholars who studied Confucian classics followed the family law, which also had a lot of influence on Hu Peihui's research. In addition, Hu Peihui is knowledgeable and has made many scholars. So he can absorb the strengths of many people, and he has unique opinions. He once said, "Pei Yi began to study hard when he was in his twenties. He learned extensively from his teachers and friends. When he sees a well-informed and knowledgeable person, he must ask him for advice. " [2] It is this broad scholarship that enables Hu Peihui to sweep away his views, learn from Confucianism, and build up his own ideological framework. Hu Peihui was deeply influenced by his grandfather's etiquette and studied under Ling Tingkan, who was proficient in "three rites". He once asked to learn from Xia Langzhai and Wang Lai, and his academic ability was deepened. He, Jiang Yun, Fang Ti, Hu and Zhu Lanpo also benefited a lot from it. The people who studied Zheng Kangcheng's birth and age with him, such as,, Xu Qian, Guang Congxie, Zhang, Jiang Tinggen,,, Feng, Wei Yuan, etc., are bosom friends and can promote each other's learning. It is because of these teachers and friends that Hu Peihui has made great progress in his studies.
As far as learning is concerned, Hu Peihui inherited his grandfather's purpose, being meticulous about Confucianism, seeking truth from facts, and taking classics as the basis, so that learning is intended to be thorough and not standardized. Hu Peihui pointed out in "Answering Zhao Shengbing's Literary Theory on Chinese Studies and Song Xueshu": "As people say,' Chinese studies are more detailed in exegesis, and Song Xueshu is more detailed in righteousness. "So, it is not true that Han and Song Dynasties are different. Confucianism in the Han Dynasty did not pay attention to justice and reason, and Confucianism in the Song Dynasty did not pay attention to exegesis. Righteousness refers to those who come out of the exegetical names. After Tehan inherited Qin's book burning, the classics were scattered, and teachers spread Confucianism endlessly. Han Confucianism sought it, and the service period was eclectic, so it was chartered in the exegesis of famous things. Song Chengwu Dynasties was a poor society, and moral education was unknown. Therefore, Ru Song is eager to express his heart and nature, which is also caused by the game, not because he is biased. ..... Song Zhiru pursues a subtle purpose in life, the first one is big but not small. However, this feature of pre-Confucianism was misinterpreted by later generations, which led to "taking its dross and eating its empty talk, and all the ancient friendship of Confucianism was lighter than abandoning it, so that the sound exegesis was unknown, while the function words gradually increased, and the system of names and things was silent, and people who were ancient and infertile were despised. In view of this, Hu Peihui emphasized: "On the basis of Confucius' teaching, Han Confucianism first learned knowledge without abandoning practice; Rusong attaches great importance to practice, but it is also based on erudition. The study of textual research is also learned. Only when you are in doubt, thoughtful and discerning can you know. It is not difficult to learn Chinese studies and gain its way. It is easy to learn the Song Dynasty, and there must be people who are right and wrong. " [3] He also said: "Chinese Confucianism says classics, each has its own family law, and it is impossible to talk about the wall. From Wei, Jin, Sui and Tang Dynasties, never lose. Song Shizhou, Cheng, Zhang, Zhu, etc. explained the righteousness, and the system of names and things must still be based on Han and Confucianism. " [4] It can be seen that Hu Peihui's insight transcends the portal and is as good as that of Han and Song Zhuru, which is quite outstanding.
On this basis, Hu Peihui completed 40 volumes of Yi Li's representative work Justice in Yi Li. The completion of this masterpiece marks a new situation in the study of Yili. However, judging from the writing process of this book, it is not easy to write. Hu Peihui has devoted himself to this for more than forty years. This is a rather difficult course, so we should think hard and study hard. First of all, his grandfather Kuang devoted himself to the study of etiquette, including Notes on Three Rites, Examination of Zhou Li's Minefield, Explaining Officials with Rites, and Collation of Zheng's Etiquette Catalogue, among which the latter two are particularly prominent. As far as Yi Li Guanshi is concerned, its significance lies in the official system of the Ming Dynasty. Hu pointed out: "There are three in Taigu Prefecture, and the study of cloud birds has replaced its name since then. Tang Yu is a hundred officials, and Xia Shang is twice as many. The details are unknown. As for the 360 "Zhou Guan", it is well prepared, but it is the official of Ji Di and the official biography of princes. During the Spring and Autumn Period, officials in various countries were not very clear about the detailed biography of Zuo's family, but often after moving eastward, they had no evidence of tyranny. However, the book "Yili" was written by Duke Zhou, and articles on beauty, shooting, employment and food were all given by governors. Its official name is the same as that of Zhou Li, so it has been tested. The system of the latter country is slightly better than that of the company. Stuart is the butcher, and so is the consul. ..... I don't slap ignorance, take a careless note, investigate its gains and losses, and make up for it slightly. The skeptic is right; I also searched the official system of the post-China in the classics and compiled it at the back. This is not in the Book of Rites, and we can see the general situation of the post-China official position in the Zhou Dynasty. " [5] It is a book. Although it is not all excellent, it is a pioneering work to systematically test Guo Zhiguan. Wu Dui said, "According to Hu's Zhou Li, they are all officials of the emperor. I made a detailed investigation of the officials of the vassal States seen in various articles of Yili and listed them separately. According to the annotation, I adopted other classics and made a second interpretation, which was extremely hard. ..... is all the articles in a book, all the official names, the things that can be referred to, In the Spring and Autumn Period in ...................................................................................................................................................., a powerful country established an official tyrant ... How can it be cut by its tyrant? This is also about the official position of Hou Guo and should be admitted. " [6] Xun is on fairness. I also tried Zheng Xuan's Book of Rites scattered in Sanli, collected it, corrected its incorrect words, and cited Confucianism as evidence. Each article is a volume. Hu Kuang's attention to this pair of ceremonies opened the first sound of Hu Peihui's treatment of "ceremonies". Hu Peihui was naturally inspired by his training. And write a book, Hu Peihui, and ask Hong Duo to be the school. Because Hong Duo is said to be a scholar, he should take the catalogue of Kuang Zhong's collection and put the first chapter on it, so that readers can know the genus of seventeen articles, and those who belong to princes and doctors will benefit from it. Pei Yi recorded what he said. This process undoubtedly promoted Hu Peihui's research on ceremony. After Hu Peihui, he received a gift from Ling Tingkan. Before this foundation, he gained something. However, at this time, Hu Peihui is still in the stage of inquiring about learning. Although not many people are interested in the treatment of "Yili", he has not started to devote himself to it. His Fu Zhai Shu said: "Many people still come to the capital to see Shi Mao for learning. The book "Three Rites" is rarely emphasized. Due to the proofreading by Yi Li Guanshi, the whole book was reread. However, Jia's sparseness, neglect of classics, and emphasis are even worse. Depending on the sparseness of Confucius' poems, he is quite concerned about Li Yi's ambition. However, this matter is very big and beyond the ability of a shallow scholar. I heard that my ancestors, Ding Mao and Chen Wu (referring to1807 ~1808-the note of the cited person) traveled from the second division (according to Mr. Ling Cizhong) and peeped at the path. Some people dare not blame themselves. " [7] And his "Instructions to Mr. Shi Dai" claims: "When you read" Li Zhoushu "(referring to when you were in the capital-citing notes), you can ask questions, that is, Mr. Wang (referring to Wang Lai-citing notes) is what you want to say, and Jia She is what you want to say. Not only explain its meaning, but also recite its words. I think casual familiarity is an ear, and it is natural to ask questions. I was shocked and respected, so I introduced the county school Shi Xia (referring to Xia Langzhai-the leader's notes). " [8] It is knowing that Pei Yi is interested in "Yili" and it is precisely because of the school's "Yi Li Guanshi" that he doubts the disadvantages of Jia She because he wants to be interested in it.
With a clear direction, Hu Peihui was born at the age of 25. Committed to the research, compilation, evidence search and verification of Yili. He said: "Jiaqing (1814-cited note) is in the capital, and the museum is in the royal residence (referring to Hu-cited note). At that time, Cao Fang wrote "Li Yishu" and Xin Xi talked with you. " [9] He said in "Life and Luo Jue Shu": "Jia's carelessness, or interpretation of scripture and violation of the purpose, or loss of attention." Justice "is also divided into right and wrong, but it must be refuted, for it is too much to matter, because it has been made into a book" Definition of Letters from Yi Li ". Moreover, the court system is not easy to explain, so when reading "Yili", you should be blinded before saluting and ask others. In the current system, the temple and bedroom are the key elements, and the sons of heaven, princes, doctors and scholars are the eyes; In addition, the academic system is divided into two parts, namely, the official residence and the private library, both of which take the palace examination first, and the seventeen rites are tied behind, which is called the palace program, ranking first in justice. In addition, the interpretation of Lu's classics is rather rough in Yili, and it is planned to take all kinds of classic sounds and meanings and the lost sounds, and then supplement them in turn, named "Interpretation and Correction", which has not yet been created. [10] This is the examination stage. Since then, Hu Peihui has made further in-depth research and gradually became a book. Hu said to him, "If you are wise, you dare not go back to the South. See four chapters, namely, the story of mourning, the funeral of scholars, the wedding in the evening, and the ceremony of scholars. " There are drafts of Special Sacrifice Feeding Ceremony, Juvenile Prison Feeding Ceremony and Hairspring Car. The rest of the articles have been tested and revised and have not been compared. My uncle (referring to Hu Peihui-the introduction note) originally wanted to interpret the mourning clothes, so he started with the funeral ceremony. [1 1] This is the formative stage of Hu Peihui's Yi Li justice. Later, although Hu Peihui suffered from wind arthralgia, he still engaged in the disease, wrote books with his left hand, and paid attention to Confucian classics with his nephew Zhao Xin, and was cited as a school assistant. After so many years, I have made unremitting efforts. Before his death, Hu Peihui wisely wrote a book, saying, "If you leave me for a few months, the whole book can be finished." [12] Unfortunately, when this wish didn't come true, he died, leaving five unfinished articles: Shi Soul Li, Xiang Drinking Li, Li, and Da Sheyi. Since then, his disciple Kun has sorted out various theories adopted by Hu and distinguished them from Zhao, thus realizing Hu Peihui's long-cherished wish. Although its style is inconsistent with the original, it depends on Pei Yi's introduction, which basically conforms to Pei Yi's meaning. Later, Huang tried to exchange books from his brother, but he failed.
Li Yu was invented together with Yi Li Justice, and it was also elaborated in Hu Peihui's Study on Six Rooms of Paper Money. For example, Volume 1, Courtesy is the latter's ancestral service, Righteousness of Rites and Righteousness, Theory of Six Classics of the Duke of Zhou and Theory of Minefields; Volume 2: Examination of the Same System of Bedroom in Zongmiao Road, Examination of Medicine in the Two Dynasties, Examination of East and West, Wedding Ceremony at School, and Notes on the Suburbs; In the third volume, I will demonstrate that the ceremony was not forged by later generations. I will demonstrate that the ceremony was in the north and the east. I will explain whether my brother's son still remembers the ceremony and funeral after what he did. I will say that the ceremony is a funeral, I will say that my sister should not wear it, and I will say that it is three years. The fourth volume: On Temple Sleeping Book with Hao Nong, On Stepfather's Clothes Book with Fei Gengting and Notes on Mandarin with Chen; Volume 5: Answers to Yan Mian's Book by Hong Junxuan, Yan Mian's Book by Zhang Ruanlin, Yan Mian's Book by Jia Mozhuang, Yan Mian's Book by Bao, Ben Sheng Zu Fu by Tang Dynasty and Wei Yang's Book in Case of Flood; "Preface to reading; Book of the Afternoon, Volume 7, Book of the Afternoon, etc. All theories are enough to be proved by Yili justice. Hu Peihui's book was written when he was in charge of Jingchuan Academy, and the main purpose was to discuss the related issues of Confucian classics and righteousness. Hu Xianhan and Xian Yi tasted: "John and others invited him to write works, but my teacher said that his books needed to be revised. However, it is right to think about classics for a long time, and you can't write bitter notes. If you use engraving instead of paper money, yes. So he wrote ancient prose, and he was ordered to choose his related classics, and won more than 80 articles, which were compiled into ten volumes of "Study on Paper Money in Six Rooms" and awarded prizes. Those who have nothing to do with righteousness, although they have spread abroad, have been ordered not to go to Fu Zi. ..... its interpretation of the classics is not novel or boring, but it is based on the classics and it is the most experienced. " [13] It can be seen that Hu Peihui is cautious in The Book of Rites.
The main purpose of Hu Peihui's "courtesy and righteousness" is to distinguish Jia Shu's shortcomings, prove circumstantial evidence and assist Zheng. Luo once pointed out: "Mr. Hu, a famous family in Jixi, inherited his family's studies, passed the three rites, and took the ceremony as the work of Duke Zhou." Without any false support, there are flaws. After Zheng Zhu, only the Tang family's public speech technique prevailed, but Jia Shu's interpretation of classics violated his purpose or lost his attention. Because of these opinions, Qin Jing studied and thought, and he succeeded [14]. Lu Jianying also said, "The ancient Chinese poem" Yili "is rare in the world. Zheng had no comments before, and since then he has been very popular outside Jia She. Those who cover up the ink and leave it behind are mostly involved in chiseling, while psychologists are ill and ignorant, and the classics are preserved, and they are almost out of school. The Hunong Department of Jixi wrote justice, taking Zheng Zhu as the Sect, and extracted the words, which were correct and accurate, and assisted Zheng and Jiahui in their studies. " [15] This is Hu Peihui's main purpose.
However, the establishment of Hu's tone is closely related to his understanding of the Six Classics and Rites. In his view, the Six Classics was written by Duke Zhou, not by later generations. Its argument said: "The Six Classics were handed down by Confucius. Later Confucian scholars only said that Confucius deleted poems and books, set rites and music, praised Zhouyi and revised Chunqiu, but never said anything. But who did it before Confucius? Yue: Duke Zhou also. ..... Duke Zhou did it first, and later generations learned from it, while Confucius learned from it, deleted it, repaired it, praised it and repaired it! ..... Confucius aspired to the ambition of Duke Zhou, admired his learning, and wanted to rule the world with Duke Zhou, so he said,' If you are useful to me, will it be the Eastern Zhou Dynasty?' And if they don't, they will say,' Keep your word and do what you want'. Once again, he said, "Too bad, I failed; For a long time, I stopped dreaming about Duke Zhou. "This is also evidence." [ 16]
On this basis, Hu Peihui further pointed out that Yili was not invented by later generations. He said: "The Book of Rites has classics, records and biographies. It was written by Duke Zhou and passed on to Confucius. This record and biography were written by seventy disciples of Confucius. ..... Fu's book The Book of Rites has a heavy narrative, so you should read it carefully unless he can take it out of context. Therefore, there are many quotations from various books, but there are also many quotations from various classics, which are used for their ceremonies. ..... "Three Rites", but "Yili" is the most. Since the vassal went to the country, and then the etiquette was dispersed, the spread of the five families was endless. I think it is incomplete and inherent. If you think it's made up by later generations, it's gone; Besides, his books were not compiled by later generations. ..... Pei Yi's initial treatment was classic. Every time there is no one in the quiet night, I carefully read every article. I feel that there are many utensils, followed by etiquette, and the ups and downs are complicated. Every article is consistent from beginning to end. You can't add or subtract a word. Oh! This is what Confucianism can compose! ..... People who have doubted Yili since ancient times, such as Ji Xu's theory of music history, have been distinguished by predecessors. Today, Gu (referring to Gu-cited note) suspected that the scriptures were not cited, and few people were afraid to read the scriptures, but the ears and food echoed and ignored them rashly, so that the weight of the ball map was similar to that of the fake tripod, so it was necessary to distinguish it. " [17] added: "However, seventeen articles are ancient, but the examples of righteousness are obvious, and the respect for relatives is insufficient. We can't let it be a little awkward, so that the essence of the sages' production is a few treasures. " [18] Hu Peihui's understanding is based on the expositions of Lu Deming, Kong, Jia and Zhu, and it is the guiding ideology and foundation of his argument in Justice in Yi Li.
Based on the above understanding of Yili, Hu Peihui set an example to guide his writing. There must be four things: "Make up notes and make up what Jun Zheng is not prepared for." . Yue, Shen Zhuyi also. Yue Annotation, as Confucian scholars said, is different from Zheng, but its meaning can be bypassed and attached to it, which is widely read and unique. It is said that Jun Zheng's annotation occasionally goes against the meaning, so we should distinguish right from wrong and compromise clearly. "[19] In fact, there are more than four examples defined by Hu Peihui. Hu Ceng said: "The example of cherishing books is only found in the preface of Mr. Luo Juesheng, and the rest do not exist." [20] It can be seen that the examples defined by Hu Peihui include four exceptions: supplementary note, application note, annotation and subscription note, and other meaning. Unfortunately, future generations can't see the manuscript and get its details. However, when Mr. Duan Xizhong was proofreading Justice in Yi Li, he sorted out some general rules which are applicable to the whole book, and called them "general rules". There are four purposes: to use Zheng, especially from Ruan, and one also; Rare books are from two; Expropriation of old nationality, similarities and differences, three also; Qingzhang, Siye [2 1]. Xun can prepare a righteous example of Hu.
The definition of Hu Peihui's righteous example is not empty, but has certain ideological and academic reasons. First, it is related to his understanding of the achievements of Confucian classics since the early Qing Dynasty. He said in the Preface to Zhou Dynasty Scriptures: "He is brilliant in reading, surpassing his predecessors and creating a new way, which is beyond the reach of Confucianism in previous dynasties. There are probably several purposes: one is to distinguish the authenticity of the group classics. ..... one day to preserve the truth of ancient books. ..... One day, I invented microscience. ..... One day, I asked for an inheritance. ..... rebuttal is the old way. ..... create a sense of justice. " [22] This highly summarized experience of predecessors in studying classics is really unique.
Second, the origin of family studies. Pei Yi's grandfather, Kuang Zhong, devoted himself to Yi Li Guanshi and Yi Yan, and roughly said, "Zhou Li takes officials as its discipline, and Yi Li takes things as its discipline. Because of official events, the programs are more intensive than those in Zhou Li, and the titles are more complicated than those in Zhou Li. ..... If this kind of dispute is wrong, if it is not proved for dredging, it will hinder more than clear when it is complicated, so as to achieve the purpose of production, and reading is enough for the disease of classics, so the release of the official system cannot be done. " ; "The seventeen official systems of Yili are different from emperors, governors, doctors and scholars, and the details of the festival are also different. This article will explain them. ..... If every article has a righteous man, please indicate that you see an article to simplify it "; "Today, the officials push it in the order of the Book of Rites, test its rank, and note it in the official name; Scriptures are interpreted in names in turn, and their authors do not reprint them "; "Zheng Zhu in Yili is the best, but there are also some mistakes in the official history system. ..... Jia's carelessness, perfunctory, slightly lack of textual research, and suspected mistakes. This article is ignored in the front, and then explained according to its own meaning, one case lower, and distinguished by the word case. There are no notes in the scripture, and what is about righteousness is also a supplementary explanation "; "The vassal official system is recorded in detail from Yili, Zuozhuan and Dai Ji, and the rest of the ancient books are also preserved. ..... Today, only the examiner's name, which is not written but found in other classics, is compiled into two volumes: Waiting for Make-up Examination; He also listed his rank and title as a roll of Hou Guo Officials Table, which was attached to the Official Interpretation to prepare for the Story of the Zhou Dynasty. " [23] Pei Yi is naturally familiar with this box and will certainly be inspired by the above example.
Third, the understanding of the study of modern Confucianism and the treatment of Yili. When discussing Wang Zhong's annotation on the Book of Rites, Hu Peihui pointed out with deep feelings: "The annotation on the Book of Rites was sparse in the Han Dynasty, but sparse in the Tang Dynasty, and the interpreter was very hopeful. Since the Song Dynasty, Wang Anshi abolished academic officials, but learners benefited from it. With the next season, the version was handed down, and the words were not suitable, which is often the case. If Zhang Ji of the national dynasty was reading a note about etiquette, he began to test the typos in the stone version and the prison version. Later, Wu Dongbi's Li Yi Yi Yi, Shen Guanyun's Yi Li Little Book, Sheng Yongsan's Li Yi Ji Bian and Dai Dongyuan's Li Yi Ji Shi all corrected the typos. And its editors are mainly proofreaders, such as Wu Zhi of Jin Puyuan, Masako of Pu Sheng, detailed proofreading of Lu Baosun and proofreading of Ruan Gong, all of which are well prepared. ..... I went to Confucianism, so I made up for it and almost passed the search of more than a dozen scholars. Today, this matter is well known. " [24] His biography of Hu Jun, a Taiwanese road in Fujian, said: "Later, I went to Taiwan Province in Fujian, and it was difficult to recite, so I was alone in Yili. After finishing my daily affairs, I sorted out one or two articles, and it became "Ancient and Modern Documents". ..... covers several examples: those who have to use orthography should be considered easy to understand. ..... Borrow words, immediately take the classics. ..... those who need to preserve the past. ..... someone can connect the present with the present. ..... If there is a reason to decide this, don't do it for nothing. ..... those who meet and coexist can visit and get their meaning. " [25] On Zhu Lanpo's Historical Banknotes, he said: "Mr. Zhu Lanpo is skilled in fine arts, and with Xu and Zheng Jingyan, it is also the beauty of horses. He has been in and out of the palace of Golden Horse works for 28 years. If you don't see the atlas in the imperial palace, you should make a copy; It is also good to leave a legacy, which is a great prize for scholars. If the quartet's work has not been published, it should be approved. This is a classic book of this dynasty, which is called Qian Jingjing. ..... Looking for its righteous example, the ancestor of Han Confucianism, but collecting real articles, not taking empty theory. As for the number of events, it is reserved and tolerated for textual research. I hope readers can learn classics because of the text, not because of the text. " [26] Hu Peihui also praised Fang Zi's two books, Textual Research on the Ancient Rites of China and Textual Research on the Ancient Rites of China, which can be regarded as one of the classics. All these have benefited Hu Peihui a lot. It is also in the recognition of the research results of Shi Yan's "Rites of Rites" that Hu Peihui absorbed all the strengths of Confucianism and developed it, which is a model of "Rites of Justice".
Corresponding to the righteous example, Hu Peihui is not only a veteran in drawing materials, but also able to solicit opinions extensively. Its manifestations are as follows: First, Hu Peihui is determined to support Zheng's wings, so he is very strict in choosing the edition of Yili. He believes that Pihuang's Martyrs Cemetery is best carved in Song Yanzhou, because it is recorded. In the scripture, it comes from Tang Shijing. If there are mistakes in classics and notes, correct them from other books and mark them below. Participating in collating are imitation of Song Dynasty, re-engraving, Ruan Yuan edition of Thirteen Classics, Chen Zhuan Shu, Ming imperial academy edition, Qijiage edition, Li Yuanyang Min edition, Ge edition, Qing imperial academy edition, Zhang Dunren edition, Han Shijing's residual words, Ouyang Xiu's Collection of Ancient Books and Xie edition. Secondly, according to Zhang Erqi's Zhengzhu Judu and Wu's Zhangju, it is easier to divide the chapters into chapters and make their purposes clear. Three, all the school magazine text, distinguish between modern and ancient prose, according to, Tang,,, Lu, Jin Yuezhu, Pu boring, Hu Chengyun, Ruan Yuan and others, refer to each other and research each other, belonging to the same family. Fourth, people who have a general understanding of the book and its monographs, such as Jia, Li, Zhu, Wei Liaoweng, Ao Jigong, Qing Sanliguan, Ling Tingkan, Hu, Jiang Yong, Zuo, Shentong, Chu, Cai Dejin, Wang Shirang, Wan Shida, Jin Bang, Zhang Huiyan and Wang Shirang. 5. For general records, general examinations, official records of etiquette and general monographs on etiquette, please refer to Etiquette and Naming System. Six, where the group of classics, philosophers, history and geography books, primary school books, classics reading notes, as well as related to collections, books, can also be found by the side collection, multi-party. Not to mention such things. That is to say, we can also get a glimpse of Hu Peihui's ambition and extensive knowledge.
What is particularly commendable is that he can sort out the vast literature and integrate it to form his own ideological system, which contains many advantages that have never been seen before. Although all the statements are not necessarily accurate, on the whole, no one likes them. His book not only summarizes the research results of Yili, but also opens up a new way for later research. Therefore, Yan said ... looking for knowledge from the ancient society where right and wrong, God and explanation are located, and returning to the image repeatedly, that is, taking the number of instruments as the existence of friendship and reason, so that the essence can be integrated and released. Close to the ancients, you can advance and retreat with them, and reward them in the meantime, or learn from them, analyze similarities and differences, and compromise. "I know Mr. Yu's diligence and research for a long time, but I believe that his choice is good and his achievements are great. Since Jun Zheng was old, he begged to write a Buddhist sutra in the auditorium, and then he dreamed of becoming a two-dragon snake. Teacher Jin also worked hard to write a book, and the book just became a mountain. After the first trajectory, the same symbol has been used for thousands of years. However, Mr Shao Zheng will be there. "[27] Wu also said:" thirst for knowledge, discerning, theoretical balance, seeking truth from facts, is really rare for people who treat "Yili". ..... Hu's extensive knowledge of the ancient and modern methods of "Yili" is not included. It can be said that this collection is a masterpiece of interpretation and research; It is extremely rare to seek the essence of holiness and make it clear and contribute to cultural education. ..... but on the whole, since the "Letter from Home", no book has been so extensive and profound, and it is also a masterpiece of managing the owners. " [28] At that time, Duan Xizhong even talked about: "Hu Zhucun's book The New Dilemma of Etiquette is an extremely metaphysical thing. According to the examples in his whole book, all the materials can be divided into four categories: either as Shen Zheng's notes, or as a supplement to Zheng Zheng's notes, or as a supplement to Zheng Zheng's notes, or as a variety of news. Although their statements are different from Zheng Zheng's notes, they can still be recorded. The original text must be supplemented if it is missing, corrected if it is wrong, deleted if it is wrong, and corrected if it is wrong, which is helpful for scholars to correct mistakes, dispel doubts and keep references. I devote myself to my interests, and I have outstanding knowledge. I am impartial to official books, and don't stick to the opinions of Sinology and Song Studies. Choosing the good and following it is actually the benefit of the new sparse, and it is also the reason why Jia Shu has to correct it. " [29] The above-mentioned people can say that it is the purport of Hu Peihui's "Ritual Justice", which also reflects the characteristics and academic value of Hu's management etiquette.
But unfortunately, Hu Peihui failed to finish five articles, and although Yang Dayun arranged and supplemented them later, his academic ability was not as good as before, and his knowledge was far less than that of Pei Yi, which led to the failure of propriety and righteousness.
After the book was finished, it failed to reach Fu Zi in time. After many twists and turns, the payment was made again in Tongzhi Chen Wu (1868). During this period, Lu Jianying, Grandpa Guang and Hu made great contributions. First of all, in the 30th year of Daoguang (1850), Lu Jianying held a festival in Liangjiang, trying to collate Hao's Er Ya Yi Shu, Jin's Qiu Shuo and Jiang's Yanzhou, which were published twice. However, Hu Peihui's "courtesy" is the most complicated. Although he was paid, the military started before the work was finished, so the matter was shelved. In the third year of Xianfeng (1853), Lu Jianying died in Jinling and his family moved to Shanzuo. Although Pei Yi's book was engraved in Gusu, he was too busy to take care of it. The next year, his family moved to Yuanjiang again, and Jianying's disciple Fang Min went to Suzhou to get it back. After being arrested and brought to justice in the ninth year of Xianfeng (1859), his family returned to their hometown. Because it was difficult to carry, this book was deposited with a friend in Yang Shan. Until the sixth year of Tongzhi (1867), Guangzu, the son of Jianying, returned to Beijing with this book on his way north. After these twists and turns, this book has occasionally eroded, but fortunately it is not too serious. Lu Guangzu therefore carved it into a plaque. [30] Hu Peihui learned from his nephew Zhao Zhi that Lu Guang was in charge, but went to inquire about the whereabouts of Justice Yi Li. I was glad to hear that the book had been shipped to Beijing, so I asked to exchange it with others. Lu Guangzu was generous and agreed to his invitation. At this point, Yili Justice, which has been circulated for many years, once again returned to its hometown and made it public. [3 1]
To sum up, on the occasion of the rise of etiquette, Hu Peihui started from the theory of "taking etiquette as a line" of Ling Tingkan and Ruan Yuan, based on family studies, carried forward Ling Tingkan's etiquette thought and Ruan Yuan's spirit of breaking the "sparse without breaking the note", and deepened the previous etiquette research results again; Moreover, it is not a standard learning portal. It collects materials extensively, carefully examines and selects them carefully, serves to achieve mastery through a comprehensive study, and spreads the theme of Yili, thus becoming a masterpiece of Yili Justice. Most importantly, the conclusion of Yili Justice not only integrates the previous research results of Yili, but also strongly promotes the evolution of Yili, which is beneficial to many successors.
[1] Cai Guanluo's Seven Hundred Biographies of Celebrities in Qing Dynasty, Part IV, Academic, Pu Xue, Hu Peihui.
[2] Hu Peihui's "Study on Six Rooms of Banknotes", Volume 9, "Mr. Shi Dai's trip to the discipline".
[3] Hu Peihui's "Study on Six-room Paper Money", Volume V, "Zhao Shengbing's Theory of Yuan Sinology and Song Xueshu's Answer".
[4] Hu Peihui's "Study on Six Banknotes in Rooms" Volume VI, "Preface of Banknotes in Confucian Classics of the State Dynasty".
[5] Hu Guangzhong's Preface to the Interpretation of Officials by Rites and the Preface to the Interpretation of Officials by Rites.
[6] Summarize the general contents of the sequel to Sikuquanshu, Jingbu, Li Lei and Yi Li.
[7] Hu Peihui's "Study on Six Rooms of Paper Money", Volume V, "Fu Xia Lang Zhai Shu".
[8] Hu Peihui's "Study on Six-room Paper Money" Volume 9, "Mr. Time admonishes".
[9] Hu Peihui's "Study on Six Rooms of Banknotes" (volume 10), "Biography of Hu Junchuan in Tailu, Fujian".
[10] Hu Peihui's Study on Paper Money in Six Rooms, Volume 5, Life with Luo Jiao.
[1 1] Hu's book Etiquette Justice, Appendix I Etiquette Justice.
[12] Hu's Book Etiquette Justice, Appendix I Etiquette Justice.
[13] Hu Xianhan and Lu Xian's "Study on Six-room Paper Money", preface to "Study on Six-room Paper Money".
[14] Luo Yan's Preface to Rites and Righteousness, Hu Peihui's Preface to Rites and Righteousness.
[15] Lu Jianying's Preface to the Rites and Righteousness of School Journals, Hu Peihui's Preface to the Rites and Righteousness.
[16] Hu Peihui's Study on Six Rooms of Paper Money (volume 1), Six Classics Written by Duke Zhou.
[17] Hu Peihui's Study on Paper Money in Six Rooms, Volume III, Discrimination of Non-descendants' Fake Writing Etiquette.
[18] Hu Peihui's Study on Notes of Six Rooms, Volume 7, The Last Book.
[19] Yan's Preface to Etiquette and Justice, Hu Peihui's Preface to Etiquette and Justice.
[20] Hu Zhu "Etiquette Justice", "Etiquette Justice" appendix 1.
[2 1] See Shi Shi.
[22] Hu Peihui's "Study on Six Banknotes", Volume VI, "Preface of Banknotes after the Death of the Kingdom".
[23] Hu Zhu Liezi and Forehead.
[24] Hu Peihui's "Study on Six-room Paper Money" Volume VII, "Post Book".
[25] Hu Peihui's "Study on Six-room Paper Money" (volume 10), "Biography of Hu Junchuan in Tailu, Fujian".
[26] Hu Peihui's "Study on Six Houses of Banknotes" Volume VI, "Preface of Banknotes after the Death of the Kingdom".
[27] Luo Yan's Preface to Rites and Righteousness, and Hu Peihui's Rites and Righteousness.
[28] The executive summary continued with Sikuquanshu, Jingbu, Li Lei and Yi Li Justice.
[29] Hu Liyi Bibliography, Appendix IV of Liyi.
[30] See Lu Guangzu's book Etiquette Justice, Appendix I of Etiquette Justice.
[3 1] See Hu's book Justice of Etiquette and Law, Appendix I Justice of Etiquette and Law. See also Hu Jinwan: Study on Six-room Banknotes: Understanding, Part I of Study on Six-room Banknotes.