Huangfu Mi, with the courtesy name Shi'an, nicknamed Jing, was a native of Chaoyang in Anding, and the great-grandson of the Han Dynasty Grand Commandant He Jin. He lived with his uncle since childhood and later moved to Xin'an. At the age of twenty, he did not like to study, wandered around, had a disheveled appearance, and many people thought he was foolish. Once he got some fruits and melons, he took them to his aunt Ren Shi to express filial piety. His aunt said, "The 'Classic of Filial Piety' says: 'Offering the best sacrifices to one's parents still doesn't count as true filial piety.' You are already in your twenties, not studying at all—with no ambitions at all—it truly disappoints me!" Then she sighed and said, "In the past, Meng Mu moved three times to educate her son, and Zengzi slaughtered a pig to show respect for his teacher. Is it that my home isn’t good enough, and there are no decent teachers to guide you? Why are you being so foolish! Study hard; cultivate yourself; it all depends on your own efforts—what does that have to do with me!" She cried as she spoke. Huangfu Mi was deeply moved by what he heard, so he asked a local man named Xi Tan to be his teacher and studied very hard. Despite his poor family background, he farmed and studied at the same time, eventually becoming well-read in various subjects. He was a man of few desires who began to harbor great ambitions, making writing and teaching his life's work. He gave himself the name "Mr. Xuan Yan" and wrote articles such as "Rites and Music" and "Holy Truth." Later, he suffered from rheumatism but never set his books aside. Some people advised Huangfu Mi to make more friends and get to know the powerful to boost his reputation. However, Huangfu Mi believed, "If one is not a sage, who can juggle seclusion and public office? Living in the countryside can also enjoy the happiness of the legendary Yao and Shun times. Why chase after worldly gains, become an official, and be tied down by the constraints of bureaucracy—is that really the only way to gain a reputation?" He wrote "The Theory of Xuan Shou" to respond to these people, stating in it:
Someone said to Huang Fu Mi, "Wealth and status are what everyone desires, while poverty and lowliness are what everyone detests. Why are you content with poverty and not changing your situation? Furthermore, the value of scholarship lies in ruling the world, and the meaning of life lies in enjoying life in the moment. Sir, you are old, impoverished, hungry, and cold. If you were to die in a ditch, who would even know?"
Mi replied, "The most precious thing to a person is life, what Daoism values most is the body, and what neither life nor body can endure is illness. If one were to harm their body and life in pursuit of riches and fame, how could they escape poverty and achieve what they desire? I have heard that those who depend on others for their livelihood must worry about them. Even strong individuals find it difficult to bear, let alone someone like me who is weak and sickly. Furthermore, poverty is the usual state for scholars, and humility is at the heart of Daoist practice. By being in the norm and attaining the essence, one can live a worry-free life, which is much preferable to a life of wealth and status that disturbs the mind and drains energy. Moreover, living without the world's recognition and dying without its lament is the highest achievement! Those who are mute and deaf are the true possessors of the Dao. When a person dies, the world mourns, thinking it is a loss; when a person is born, the world rejoices, thinking it is a gain. However, mourning and rejoicing are not true gains and losses. Therefore, the highest principle is not losing, and the highest virtue is not gaining. Why is this? Because it is in accordance with one's true nature. If one were to exhaust themselves trying to make up for the loss of life, rack their brains to avoid the calamities brought by so-called gains, how could this be considered the highest morality? Only by not depleting can one be firm; only by not increasing can one be sufficiently solid. Being firm ultimately cannot be damaged, being solid ultimately cannot be weakened. If one understands the essence of firmness and solidity, lives in true reality without pretense, stands beyond gains and losses, and transcends physical form, then my Dao is fulfilled."
So he ultimately did not become an official. He was obsessed with classical texts, neglecting sleep and food, and people at the time called him a "book addict." Some warned him that his obsession could drain his spirit. Mi said, "Hearing the Way in the morning and dying at night would be worth it; moreover, the length of life is ultimately determined by heaven!"
When he was forty, Mi lost his biological mother; therefore, he returned to his family's residence.
Liang Liu, Mi's cousin by marriage, was the governor of Chengyang. After becoming an official, some urged Mi to attend his farewell. Mi said, "When Liang Liu was still a commoner, he came to see me, and I didn't even go out to greet him. The meals were just simple tea and rice; poor families don't entertain with wine and meat. Now that he has become the governor, I would see him off, which would imply valuing the governor over Liang Liu himself. This is not the way of the ancients, nor is it what I believe in my heart."
At that time, Wei County summoned him to serve as a chief clerk and also recommended him for the title of filial and upright. In the early years of Jingyuan, the Prime Minister also sought to appoint him, but he did not accept any of these offers. Later, the villagers urged him to comply with the summons, so Mi wrote an essay titled "On Dismissing Persuasions" to express his thoughts. In the essay, he wrote:
Prince Jin promoted me along with thirty-six others. When Emperor Taishi took the throne, all the colleagues who were promoted together came and all became cavalry captains; some were even appointed as marquises within the borders, enjoying the same privileges as attendants. Only I, due to illness, missed out on this honor. My relatives, elders, and colleagues all thought this was a great joy for the world, relying on the emperor. Even if the ceremony had not yet been officially held, one should not sleep; even if I was seriously ill, I should attend in person. I believe that wise rulers throughout history handle matters—big or small—based on reason. I was really too sick; this isn’t neglect! So, I lay in bed, sighing, "Promotion and wealth are life's glory; retreating to the mountains and forests is the true reality. Even if I were not ill, even if I lived in Jishan like a hermit, the emperor should still accommodate me, especially since I’m so seriously ill! Therefore, during the times of Yao and Shun, some people hid in deep mountains and forests, and some didn’t even dare to enter their own homes. Those who can achieve their ambitions and retreat unharmed are truly fortunate! Therefore, there are ministers in the court who receive rewards for their achievements, and there are recluses in the folk who realize their ideals. What does it matter to those folks? Now the emperor is prosperous, comparable to previous wise rulers; the path of benevolence and righteousness is not far off; isn’t that the same? Some people try to pressure me with worldly reasoning; some people worry that I am going against the tide. I believe that with a magnanimous emperor above, there will definitely be people who can listen to advice below. The heavenly net is wide and loose, and in the end, the result is the same. Why worry about whether to serve or retire?" Later, I wrote an article to explain these thoughts and address everyone's concerns, titled "Clarifying Persuasion."
Prince Jin promoted me along with 36 others. After Emperor Taishi ascended the throne, all my fellow promotees came, and all became cavalry captains. Some were even appointed as marquises within the pass, able to frequently enter the palace to see the emperor, with待遇 comparable to that of the emperor's guards. As for me, I missed this opportunity due to illness. My family and colleagues all thought this was a great opportunity, as the whole nation relies on the emperor. Even though the formal ceremony had not yet taken place, I should have gone, even if I was seriously ill. I believe that good emperors, both ancient and modern, handle matters with reason and compassion. I was genuinely too ill; it wasn't intentional neglect! Lying in bed, I sighed and said, "Promotion is the glory of life; retreat is what fate has in store. Even if I weren't ill, even if I lived like a recluse in the mountains, the emperor should still be able to accommodate me, especially given my current condition! Look, during the time of Yao and Shun, some talents hid in the deep mountains and forests, while some did not even dare to enter their own homes. Like Jiu Yao, who managed to achieve his ambitions and retire unscathed—that's just good fortune! Therefore, just as there are ministers who achieve merit and rewards in the court, there are recluses who realize their ideals among the people. What do those people even matter! Now the emperor is wise and martial, comparable to the wise rulers of the past; the path of benevolence and righteousness isn't far off; isn't that the same? Some people use worldly reasoning to advise me, while others are worried that what I am doing is inappropriate. I believe that with a magnanimous emperor above, there will definitely be those below who listen to advice. The heavenly net is vast and wide, but nothing slips through; the end result is the same, so why worry about whether to be an official or to retire!" Later, I wrote an article to explain my thoughts in response to everyone's advice, and I titled the article "Release of Advice."
This guest said, "I heard that the heavens reveal brightness through celestial phenomena, and the earth showcases vitality by nurturing all things. That's why there is the order of the musical scales of Huangzhong and Daliu, as well as the cycles of generation and overcoming of Yin, Yang, and the Five Elements. Therefore, in spring, all things sprout and bloom; in summer, fruits ripen; in autumn, cool breezes chase away the summer heat; and in winter, ice and snow condense. The same goes for the affairs of the world, and one must follow the timing to achieve something. The three forces of heaven, earth, and humanity support one another, and their rules are as evident as the signs. Therefore, in history, those talented individuals—some soared in the Tang Dynasty, some awakened during the Youshen period, some inspired monarchs through dreams, some gave up fishing by the Wei River, some advised the ruler of Qi by knocking on deer antlers, some assisted the Qin state by shedding their official robes, some brought stability to Zheng despite facing slander, some rescued those in danger by horse carriage, some made friends by spreading rushes in the wild, and some learned the Dao arts from the Yellow Emperor—were all as quick as lightning, as high-flying as birds, surpassing ordinary people, renowned throughout the world, emitting a clear sound that shook the universe. From these examples, it can be seen that self-cultivation and promoting virtue hinge on seizing opportunities. Why don't you strive to make progress?
You now possess outstanding talents, are proficient in the Six Arts, and have been involved in numerous skills for many years. It is currently a time of imperial change; the court needs talents, and you have earned the favor of a wise ruler, encountered a confidant, the situation is favorable, and the path is clear. It is the perfect time for you to make great plans. This is truly the moment for you to shake off the dust and rise high! Yet, you hide your talents, like a dragon hiding in the depths, like the steadfast figure in the story of 'Shi Jian,' giving up on grand aspirations and settling for a narrow view. Doesn’t this go against the very essence of life?"
I heard that as long as the court is just and the social order is well-maintained, peace will naturally prevail in the world. Now the emperor has issued orders, assigning responsibility to the court officials. If you continue to hesitate and resist, it will incur the emperor's displeasure above and make everyone doubt your abilities below. Those talented individuals are willing to serve the court. Why do you want to act selfishly? Everyone is now serving the country, waiting for their livelihoods, but you are retreating to the countryside, ignoring worldly affairs, not pursuing wealth and status, not extending kindness to others, behaving unreasonably, and having poor health, putting your life in jeopardy. If you miss the opportunity, it will be too late to regret! As the ancients said, "valued like jade, but humble like a stone," this is the teaching of the sages; "upside-down garments" is also the advice of a wise ruler. You should learn from the teachings of the sages, respond to the court's call, strive to rise, serve the country, assist the king, benefit the people, leave a legacy, and bring glory to your family. Isn't this honorable? You are giving up wealth and status, wearing tattered clothes, doing nothing all day, which is a pity!
The master replied with a smile, "Ah, you only see the surface glamour, but you fail to see the nobility in a recluse; you only see worldly prejudices, but you do not understand that a wise ruler loves all people; you only know to adhere to conventions, but you do not understand that everything in the world is interconnected. Therefore, heaven is mysterious and peaceful, and earth is tranquil and calm, accommodating all things, nurturing all beings. In a prosperous era, you should follow the way of nature. In spring, the yang energy rises; in winter, the yin energy descends; the energies of heaven and earth merge, and all things grow. Therefore, talented individuals receive rewards and lead a peaceful life. The alternation of seasons, the movement of stars, the changes of yin and yang, the endless cycle of life, this is the natural law, where everything has its rightful place, harmoniously coexisting. This represents the highest state of being, where there is no resentment between people."
During the decline of the Zhou Dynasty, treachery was more favored than honesty. Everyone engaged in deceit for power, profit, and wealth. Thus, when Su Qin emerged, six feudal states came together; when Zhang Yi entered the court, the world descended into chaos; under Lian Po, the State of Zhao thrived; when Le Yi left, the State of Yan weakened; when Gong Shu died, the State of Wei was defeated; after Sun Bin was maimed, the State of Qi unexpectedly flourished; when Fan Li assisted King Goujian of Yue, the State of Yue became dominant; when Qu Yuan was marginalized, the State of Chu declined.
You see, for those in power, there is no fixed base; for those in service, there is no stable position! Everyone abandons morality and gives up integrity, being insincere one moment and self-satisfied the next. Therefore, Feng Sheng used the method of playing the sword to impress the monarch; those women used deceit to persuade the monarch; Xiang Yu displayed strength like lifting mountains; Kuai Che and Chen Yu formed a tripod alliance; Dong Guo Sun was killed due to the matter of Tian Rong; Yan He, unable to withstand the pressure, shamefully committed suicide. These individuals have forsaken propriety, righteousness, and shame, solely focused on immediate riches and fame, with no long-term vision or morality at all.
This is far from the fundamental way to govern a nation and secure its stability!
Speaking of it, our emperor has created a prosperous era, inheriting the virtues of the second emperor in our history and integrating the excellent customs of the Yu and Xia dynasties. He pursues gentleness and a relaxed demeanor, not severity and rigidity; he pursues depth as profound as a mysterious river, not the clamor of fame; he pursues clarity and order, not getting bogged down in rigid dogma; he pursues vastness, not petty calculations; he values modesty and discretion, not dazzling like ice and snow; he pursues generosity and kindness, not rigid enforcement. Therefore, those who know how to seize opportunities can succeed in their actions; those who prefer to retreat will not be persecuted. Therefore, light and darkness exist side by side; this reflects the essence of enlightenment; relaxation and restraint, this is the strategy in accordance with etiquette; fluctuating, one can truly understand its essence.
Therefore, there are beloved monarchs who are diligent and humble above, and selfless subjects below; the court has the tradition of welcoming talented individuals, and the people also have reclusive individuals. For instance, Zhibo withdrew from Tang Yao because of illness, Li Lao lived in the west, Yan Hui was content with poverty and made a lasting impression on history, Yuanshi found joy in the teachings of Daoism in extreme poverty, Rong Qi impressed Confucius with his concept of the "Three Joys," Qianlou's posthumous title was connected to his humble attire, Gan Muyan withdrew to protect the Wei state, Jing Ke and Lu Zhonglian harbored grand ambitions while in Jiangcen, Yan Junping rose to fame through his skill in divination, the Four Sages secluded themselves in Luoyang to pursue self-cultivation, Zheng Zhen cultivated the land and became famous, and Sima Xiangru shared his reflections with contemporary audiences. These people all adhere to unshakable principles, holding on to their original beliefs, and when they encounter a monarch who appreciates their talents, they achieve their life ambitions.
Therefore, those with unique insights do not need to seek opinions from others; those content with the status quo do not need to consult guests. Therefore, they can give up external fame and wealth, grasp inner truths; depart from the bright path and enter the dark depths; express a myriad of emotions in a convoluted way, find solace in stillness to nurture body and mind; live in a peaceful place, befriend those who are indifferent to fame and fortune. They are light as a feather, impervious to harm; the more you explore, the more enigmatic they become. They are the true teachers and role models; I find myself unable to attain their level due to my illness! You criticize me for disturbing others by breaking appointments; I can't help but wonder why you cling to endless arguments and refuse to find a middle ground?
My talents are not valued; everyone criticizes me. I have been bedridden for many years, and the court has also abandoned me. Just as Xuke was deposed, so too was Qiuming demoted; Bonyu fell ill, and Confucius sighed for him. Like the Yellow Emperor establishing the Nine Classics, Qibo performing abdominal surgery to treat illness, Bian Que resurrecting people in the state of Guo, Wen Zhong loyal to King Qi, Yi He showcasing medical skills in the states of Qin and Jin, Cang Gong presenting medical secrets to the emperor of the Han dynasty, Hua Tuo striving for excellence with unique medical skills, Zhang Zhongjing leaving behind the exquisite "Treatise on Cold Damage and Miscellaneous Diseases." I lament not having lived in the right era, not meeting those famous doctors, so I have no choice but to appeal to the wise king in writing. I hope my name will be recorded as a testament to my hard work, hoping my sincerity can influence the king; therefore, I am willing to accept any punishment and live in seclusion here.
I lack the ability and have not been given another chance; everyone thinks poorly of me. I have been ill for many years, and the court has forgotten all about me. Just look at Xu Ke, who was dismissed from office, and Qiu Ming, who was demoted; when Bo Niu fell ill, even Confucius felt great sorrow. Just as the Yellow Emperor established the nine classic medical texts, Qi Bo had the courage to perform surgeries to investigate intestinal diseases, and Bian Que was renowned for bringing people back to life in Guo. Wen Zhi remained fiercely loyal to the King of Qi, while Yi He showcased exceptional medical skills in both the Qin and Jin states. Cang Gong offered his secret medical formulas to the emperor of the Han dynasty, Hua Tuo was a medical genius who stood out in his own right, and Zhang Zhongjing bequeathed the timeless "Treatise on Febrile Diseases and Miscellaneous Disorders." Alas, I feel like I was born in the wrong era, missing the age of those renowned physicians, and can only turn to wise rulers for help. I hope my name will be recorded in history as a testament to my hard work over the years, and I hope my sincerity will resonate with the emperor; thus, I am willing to accept my punishment and live in seclusion here.
After the reign of Emperor Wu of Han, he continuously issued edicts urging Sima Qian to submit the "Records of the Grand Historian." Sima Qian wrote to the emperor, claiming to be an ordinary person lacking ability and feeling lost, saying: "My health is poor, and I have been hiding in the deep mountains and forests, living a life isolated from the world, like birds and beasts in flocks. Yet you, like someone searching for orchids in the deep mountains, have gathered various talents around you, just like Gao Yao, who, even in coarse clothing, could keep the unkind away from the court. Although I am foolish and receive the court's salary, I understand the joy of singing while striking the ground in ancient times, and I should go to the capital to celebrate your birthday. However, those petty people are jealous of me, creating troubles for me, causing me to be ill for a long time, and my body has become half-disabled, with my right foot particularly small. I have suffered from this illness for over nine years. I have also taken medicine during the Cold Food Festival, but I took it incorrectly, and my body has suffered torment for seven years. In winter, I eat ice with bare shoulders, and in summer, I am hot and irritable, often coughing, sometimes like a mild fever, sometimes like typhoid, with swelling all over my body and heavy limbs. Now my body is weak, and I can barely walk and can only lie here, waiting for my fate, sighing. I have heard that the 'Shao' and 'Wei' music cannot be played at the same time, and 'Ya' music and 'Zheng' music cannot be used together, so when Xi Ke entered the Zhou Dynasty, it instead implicated Wang Shu; although Yu Qiu was wise and capable, Fan Ji remained silent. Gentlemen and petty people use different utensils, let alone an ordinary person like me; how can I compare with those nobles? It's like a rough person wearing fine clothes; it just doesn't suit. I have heard that those summoned like me have all arrived, but I, due to illness, lie in bed. Although I wish to serve the court, I'm afraid I might not make it on the way. Even if I were not ill, even in the time of Yao and Shun, if I insisted on hiding in Jishan, I should still be allowed. I have heard that where there are wise and enlightened rulers above, there are dutiful ministers below; where there are tolerant and generous policies above, there are people who dare to express their thoughts below. I hope Your Majesty can understand my situation and consider selecting new talents, like searching for hermits in Fuyan or fishing for wise talents at Weibin, and please don't let muddy waters continue to taint the clear stream." Sima Qian's heartfelt words ultimately gained the permission of Emperor Wu of Han.
Sima Qian's heartfelt words touched Emperor Wu of Han, ultimately leading to his forgiveness.
More than a year later, the court recommended virtuous and capable individuals, but Huangfu Mi was still not chosen. He proactively wrote to the emperor, requesting permission to borrow books, and the emperor unexpectedly granted him an entire cartload of books! Despite Mi's physical weakness and frequent illness, he still persisted in reading without slackening. Initially, he took Cold Food Powder, but found that it did not suit him, often resulting in physical discomfort, lethargy, and even deep sorrow and anger, which even led him to contemplate suicide. Fortunately, his aunt timely dissuaded him from doing so.
The governor of Jiyin, a cultured person from Shu, wrote a letter stating that the requirements for officials to present gifts were overly burdensome and requested the abolition of such ceremonies and material gifts. The emperor surprisingly approved his request! Upon hearing this, Mi let out a deep sigh and remarked, "The officials of a fallen state cannot conspire with him to revive the great enterprise, and now they want to abolish the systems that have been passed down through generations—how can this be? 'Binding silk and fine cloth,' this is a principle clearly stated in the Book of Changes. Gifts made from black and red silk have been a long-standing tradition since ancient times. Confucius once said that one should study diligently day and night to be ready for those seeking advice, and to use precious food at the table to entertain those who come to solicit. Therefore, scholars must perform three bows before approaching, which symbolizes the challenges of seeking knowledge; yet, as soon as one refuses, they can easily leave, which reflects the ease of departing. Just as Yin Tang welcomed Yi Yin, or King Wen greeting Taigong, they either personally went to welcome them in the fields or sent a carriage to bring them back, fearing that the ceremony would not be grand enough; how could they possibly skimp on those elaborate expenses? Moreover, if a ceremony is lacking, even a modest woman would feel embarrassed, let alone an official of the court! Confucius said: 'Cai, what you like is his sheep, what I like is his etiquette.' How can we possibly abandon these rites? The loss of virtuous talents in politics is where the real issue lies!"
In the early years of Xianning, the emperor issued another decree, saying: "Huang Fu Mi is a calm individual with upright character, dedicated to learning, revering the ancients, and out of touch with worldly affairs; therefore, I appoint him as the Prince's Middle Attendant." Mi strongly declined because of his ongoing illness. Although the emperor did not initially force him, shortly after he issued another decree summoning him as a Gentleman of the Writing Bureau, and subsequently appointed him as a Compiler. Colonel Liu Yi requested that he serve as a Registrar, but Mi still declined. He also wrote an essay on funeral rites titled "Devotion to the End," in which he argues:
Master Xuan Yan believes that life and death are the natural laws of the universe and the inevitable experiences of human life. Therefore, the rituals stipulate that at sixty, shrouds should be prepared, and at ninety, different levels should be prepared in advance. This is not something that should be viewed as superstitious by ordinary people! Although I am not yet at the age to prepare shrouds, I have been plagued by illness for many years, encountered bereavement, my spirit and complexion have greatly declined, and my body is very weak. I often worry that I might die young and be left without a shroud, so I wanted to share my thoughts briefly.
The old saying goes, who isn't afraid of death while they're alive? However, no matter how much we fear death, we can't escape it. When a person dies, their spirit dissipates, their soul drifts away, and their breath returns to the earth and sky. Life comes to an end, the body returns to the earth, so the body must be buried underground. Therefore, if the spirit detaches from the body, it will rise and fall with the breath; the body can't remain in the world forever; it will eventually return to the soil. The separation of body and soul is against the natural order, and the body merging with the soil is a natural law. Since we can't keep our bodies forever while alive, why fuss over coffins and burial clothes after death? Dressing and covering are to conceal the body, coffins are to separate from the true self, so Huan Sima's stone coffin would be better off decaying sooner; Jisun's jade artifacts are worth less than leaving a body exposed in the wilderness; Wengong's lavish burial, as recorded in the "Spring and Autumn," is seen as a sign of disloyalty; Yang Wangsun's simple burial, according to the "Han Shu," is considered wiser than that of Qin Shihuang.
If the soul is aware after death, then there must be a different system between humans and ghosts. On the road to the underworld, there are more dead than living, so wouldn't one have to prepare many things to mourn the deceased? If the living treat the dead as if they were alive, that's not what the spirits want. If the dead really know nothing after death, then going all out on their burial is just a waste of resources, and could even draw in thieves and tomb raiders, adding to the deceased's suffering.
In the end, burial is ultimately just hiding; hiding is not wanting to be seen. So, making an enormous coffin and preparing a pile of burial goods, what's the difference between that and burying gold by the roadside and putting up a monument? Even the simplest person would find this laughable. Lavish riches and burials only attract thieves; someone might pry open the coffin, drag the body out, strip the gold rings off the arms, and rummage through the intestines for pearls and jade. Isn't burning the body painful enough? Throughout history, no one can escape death, and no tomb is immune to being robbed. As Zhang Shi Zhi wisely said: "If there is greed in the heart, even if the coffin is built as solid as Mount Nan, there will still be cracks; if there is no greed in the heart, even if there is no stone coffin, what is there to worry about?" This saying is so profound; it's my motto. Lavish burials don’t benefit the deceased; they’re for the living. Wasting energy on pointless things and squandering the deceased's belongings is something wise people avoid. The Book of Changes states: "In ancient times, funerals involved wrapping the body in firewood and burying it in the wild, without sealing the earth or erecting a monument." This way, after death, one can return to their true self without harming the living.
I want to be buried on the same day I die; if I die at night, I want to be buried the following morning. I don't need a coffin or burial clothes, no bathing, no new clothes, and no funeral items. Originally, I wanted to throw my body directly into a pit to return to the earth, but I was afraid of the influence of worldly customs, so I reluctantly made arrangements. As soon as I take my last breath, I will put on my everyday clothes, wrap my body in a bamboo mat, tie it with hemp rope, and place it on the bed. Find a remote spot and dig a pit that’s ten feet deep, fifteen feet long, and six feet wide. After the pit is dug, carry the bed to the edge of the pit and place the body in it. Don't bring anything from my life, just bring a copy of the Classic of Filial Piety to show that I haven't forgotten filial piety. Fill the pit with soil right over the bamboo mat, level the soil, restore the original grassland, let the grass continue to grow, don't plant trees, don't clean up, let the traces of the grave disappear, and make it impossible for people to find. If you can't see anything greedy, you won't have evil thoughts, and you won't worry from life to death, even a thousand years later. The body and the earth become one, the essence of heaven and earth harmonizes; this is true love. If I pass away, don’t move my grave again. Joint burials started with Duke Zhou, not an ancient system. Emperor Shun was buried in Cangwu, and his two concubines were not buried with him. I believe that’s enough; why cling to the Zhou rituals? Don't need to invite craftsmen, don't need to consult fortune tellers, don't listen to superstitions, don't set up a shrine, and don't need to worship morning and evening for fifteen days. No sweeping of the grave, just set up a table for offerings at home on the first of each month, and stop after one hundred days. Burials must be done during the day, not at night. Wear your usual clothes; no need to change into mourning clothes. Ancient people didn't need large tombs; that was wisdom. Now people pile up soil and seal trees; that is foolishness. If this is not done, it would be desecrating the bodies underground, inflicting harm even in death. If the soul is aware, it will pass down grievances and sorrow to future generations, forever becoming a vengeful spirit.
Future generations should heed this warning! Once you're gone, it's hard to go back on your promises. I hope you will honor my final wishes!
Ultimately, he never held an official position. He died in the third year of Tai Kang at the age of sixty-eight. His son Tong Ling, Fang Hui, and others arranged his funeral according to his wishes. He wrote numerous poems, fu, eulogies, and argumentative essays, and authored several biographies, including "The Century of Emperors," "Chronicles," "The Noble Scholars," "The Reclusive Scholars," "The Biographies of Women," and "The Xuan Yan Spring and Autumn." These works are highly regarded. His students, Zhi Yu, Zhang Gui, Niu Zong, and Xi Chun, all became renowned ministers of the Jin Dynasty.
Fang Hui, that young man, has honestly followed in his father's footsteps since childhood, and he is quite talented. During the Yongjia period, the court summoned him to become a scholar, but he paid no attention. Later, he fled the chaos of war to Jingzhou, where he isolated himself at home and never set foot in the city. He raised silkworms, wove his own clothes, and farmed for food, always prioritizing others over himself, respecting his elders, and caring for all living beings. The people of Jingzhou held him in great esteem. Even Inspector Tao Kan treated him with great respect. Whenever Tao Kan visited him, he dressed simply and would dismount to walk to his door.
Later, Wang Dun sent his brother Wang Xie to take over Tao Kan's position and transferred him to Guangzhou. As Tao Kan prepared to meet Wang Dun, Fang Hui warned him, "I've heard that when a country falls, its loyal ministers often meet misfortune. You just defeated Du Tao, and your achievements are unmatched; how could you possibly think there's no danger?" Tao Kan did not heed his advice and went anyway. As a result, Wang Dun indeed intended to kill Tao Kan, and he narrowly escaped, thanks to Zhou Fang's assistance. After Wang Xie arrived in Jingzhou, he completely ignored the sentiments of the common people, who turned against him and fled to join Du Tao. To assert his authority, Wang Xie engaged in widespread killings, and
Zhi Yu, styled Zhongqia, hails from Chang'an. His father, Zhi Mo, held the position of Grand Minister in the State of Wei. Zhi Yu studied under Huangfu Mi in his youth and was known for his extensive knowledge and prolific writing. Later, he was appointed as the registrar after being summoned by the county. Zhi Yu once remarked that life and death are fated, and wealth and status are granted by heaven. Those who uphold righteousness are favored by heaven, and those who honor their promises find support in this world. By maintaining integrity and aligning with the will of heaven, one can receive blessings; to stray from these principles invites disaster. However, the paths of life are varied, and misfortunes and blessings often intertwine. Those who are timid and fearful often feel lost and resentful, with some succumbing to indulgence. Thus, he drew upon his own experiences to illustrate certain events, first detailing the hardships faced in life, and then renouncing societal norms to embark on a journey, to convey the confusion and bewilderment of common people, guiding them with sound principles and countering their doubts with justice, revealing the divine will to all, and illustrating that the rise and fall of fate transcends human understanding, clarifying that destiny is not to be defied, and thus wrote "Si You Fu." The poem states:
I am a descendant of the Yellow Emperor Xuanyuan and of the Zhongren clan. Though born in a time of decline, the brilliance of my ancestors has always inspired me. I seek to understand the laws governing the heavens and earth, and to follow the rhythms of yin and yang, not relying on fortune, but instead developing freely through my understanding of the universe. I wear a bright moon as a crown, adorned with the shining Venus as my ornament; clad in vibrant, colorful clouds and draped in beautiful rainbow hues; with my waist adorned by sparkling gemstones and exquisite jade pendants. The sunlight bathes me, making me even more radiant.
My outstanding qualities are difficult for others to understand, and my talents are hard to showcase. Like the exquisite silk of the Yan Kingdom, buried, like uncut jade abandoned in the southern Jing. My abilities are sealed like the totems of the Xia Dynasty, hidden in the northern market; my belongings are set aside like wine vessels between two pillars. I am proud like a phoenix, undaunted like the orchid and osmanthus thriving through hardships, and alone in my fragrance. I have weathered the trials of the seasons, honed my character, and my aspirations have never changed.
I feel time flying by; time flies like an arrow. I envy having three springs in a year, hoping to wait patiently for the right moment, like a bud ready to bloom. I lament the fleeting nature of time and the constraints of fate. I hear the cicadas singing, sensing the imminent fall of autumn leaves. I tread the path of my predecessors, constantly striving, but often looking back at the past, reflecting on my past shortcomings. The past is gone and cannot be reclaimed; the future remains hazy and uncertain. The universe is in perpetual motion, and the seasons cycle endlessly. The stars race by, and time flows on; the setting sun gradually fades. Seeing that the sages of the past have long since passed away, I can't help but sigh at their untimely passing. Although I have made progress in my cultivation, my fate is rough; how can I let go of my current achievements to pursue greater aspirations?
I hold precious pearls and fragrant orchids in my hands, but the time has not come; I cannot reveal them easily. What does it matter if the time isn’t right? What worries me more is that my exceptional talents might bring misfortune instead. I quietly bide my time, waiting for the right opportunity, hoping my talents won’t go unnoticed. Fragrant flowers can still emit their scent even when hidden deep; precious treasures can shine even in the darkest of nights. I feel trapped in a narrow space, yearning to spread my wings and soar through the vast expanse of sky and earth. I gaze up at the towering clouds, yearning to rise gracefully and reach greater heights.
I ran to ask Pao Xi Shi about divination and went to Ji Wenna to learn the meaning of divination. I plan to travel to the primordial land of Taichu to see if my body and soul have separated. The four sacred beasts respectfully guard me, and the six natural energies intertwine, creating a complex scene. I ride a white divine beast, galloping with the wind, and ride a green divine dragon, shuttling through the colorful clouds. I trimmed down my entourage and arrived at the Lingyu place, following Feng Yi to visit the site of inquiry. I summoned the immortal of Lingyang to meet at Youxi and went to the land of Bo to visit the prince. Ahead is Zhurong holding a torch to lead the way, and behind is Xuanming clearing the dust. My figure is getting farther away, and my spirit is growing brighter. I collected jade paste from Mount Lai and picked purple flowers from Yingzhou. I paid respects to Taihao, asking for a temporary rest, and listened to his methods of governing the world until the end of spring. The diagram of the Great Plan unfolds and folds; flowers wither, the earth trembles again, and all things change. I see the jade maidens drifting, holding exquisite bamboo baskets, busy under the phoenix tree. I admire the mysterious constellations, shining brightly, leaping in the sunlit valleys. I bask in the morning glow to quench my hunger and wash my feet in the sweet spring water. I plan to release the reins and roam freely, but the road to the easternmost edge is too brief. I instructed Xian'a to veer right and see the dazzling light of Zhuming Shen. I arrived at the summer courtyard, met the gods, and returned to Cangwu Mountain to befriend them. I ride a celestial steed, brandishing a flag made from Jiaoming bird feathers, soaring in the sky. I jest at Xihe for her blunders in Danqiu, criticizing her for disrupting the laws of the sun and moon. I chase the north wind southward, bid farewell to the sun, and leave the hot south.
I'm fed up with this sweltering heat and humidity; how can I possibly stay here any longer!
I heard that the morning scenery of Biji Mountain is breathtaking, so I plan to travel westward. I set off on a floating boat, cross the Ruo River, and anchor in the river's heart. As long as my spirit endures, I will firmly move forward on the boat made of feathers. I outpace Wangshu; my speed is very fast, the spirits drift unpredictably, and my breath becomes light. I consult the esteemed elder in the Golden Chamber for advice, learning from the experiences of the ancients. I confront the dark forces in the treacherous mountains and seek the counsel of the Queen Mother of the West at Jiaoqiu. I observe the three toes of the Xuanwu, seeking to grasp the strategy of the Root God. I pursue the Jade Rabbit in the Moon Palace, asking Chang'e and Ru about the situation. I then tighten the reins and turn my chariot around to visit Beisou to learn of his fortunes and misfortunes. I cross the river on the thickening ice, traversing the frigid terrain. I explore the depths where the tortoise and snake dwell and watch the wange as it breeds in the water. I scoff at the frivolous and arrogant who are blinded by the scenery before them and lose their discernment. I evade the Candle Dragon and roam freely, arriving at the northern polar regions and beholding the light.
I climbed up the lofty cliff, suddenly feeling like flying, soaring through the air. I reached the Gate of Heaven, leaving behind all worldly worries, gazing down at the vast expanse of land below. I called upon dark clouds and thunder to guide my way, to meet the Heavenly Emperor, arriving at this serene celestial palace. I carefully observed the celestial globe, as if witnessing the workings of the universe, as if touching the forge that birthed the universe. I sought the Heavenly Emperor's guidance on my doubts, inquiring about omens of fortune and misfortune. During the Tang Dynasty, people complained to the Emperor about hardships; the turmoil of the Guizhou Rebellion caused widespread concern. Confucius wept sorrowfully during his western hunt, while Zang Wuzhong saw auspicious signs during his inspection in Loudi. King Zhi, though cruel, could protect the kingdom; Yan Hui, though righteous, passed away early. What is the meaning of these good and bad fortunes? What is truly worth pursuing in the realm of fame and fortune? Fate can be predicted but not changed; truths can be grasped but not fully realized. Those who chase after desires tirelessly grow weary; those who are stubborn are confused. Allow nature to take its course, listen to fate, and the truth will be understood.
There are four divine artisans in the world, with the universe as their canvas. They scatter and combine all things in the world, bringing forth humanity. Yang energy descends, Yin energy rises; one grows while the other diminishes, in a continuous cycle. Water flows to form rivers, stops to form hills. Misfortune is unavoidable, and fortune cannot be compelled. The ease of events carries its own omens; success or failure has its destiny. Even before the human form is fully realized, there is already spirituality. I have embraced the teachings of the Heavenly Emperor, understood the essence of life, and feel no need for arduous pursuit. I will concentrate my mind, hold onto my original intentions; why wander aimlessly, drifting without purpose?
I respectfully took my leave of the Emperor of Heaven, but the Emperor of Heaven sighed deeply, filled with sorrow. Ascending and descending is not always easy; parting is easy but reunion is difficult. I wish to express my gratitude with a grand banquet and hope you can stay a while to share a meal. I will organize a ceremonial procession to welcome all the guests, with heavenly music playing and lively dances being performed. I hold a curved bow in my hand, with an arrow on the string, ready to shoot; I glare at my fierce hunting dog, which follows closely beside me; I shoot down bears and leopards, and they collapse in the palace.
As for this procession, first we clear the road and repair the wheels, with blessings from our ancestors. Then we give orders, distribute flags, organize the team, and prepare to set off. Look, many officials have arrived, and the common folk are lined up to welcome us; the scene is truly magnificent! The Fenglong God rides in a chariot to alert everyone, Gouchen Xingjun leads the army, Kanyu Xingjun is responsible for navigation, and Wenchang Xingjun manages the team's actions. Raise Chiyou's war flag high and display colorful flags like a rainbow; how majestic it is! Sitting in a cloud chariot, wielding lightning as a whip, with dragon steeds pulling it, how majestic and radiant it is! As we speed forward, the scenery along the way is breathtaking—truly a life fit for immortals! Rushing ahead, with a grand procession following closely behind. We set off on the Double Ninth Festival and returned on the Shao Yi Festival.
Crossing the stars of the constellation Lixue, peeking at the Milky Way, passing through the Yumen Pass, flying out of the Tianmen, flying over the Han River, overlooking the Kunlun Mountains, passing by the Chixiao Palace, and reaching the mysterious land. Along the way, admiring various wonders, finally the soul returns to its place; although the body has disappeared, the breath is still there. Gazing at the ethereal boats, missing the scenery of the old capital, the prosperous scene is still vivid in my mind. I must hurry back! Continue to urge the team to move forward, let's pick up the pace! The colorful clouds are fluttering, guarding the team like wings, the brilliance of the sun and moon shines brightly! Flying over the road in the sky, thinking about my hometown in my heart, although the journey is difficult, my mood is getting better, and soon I will return to my hometown!
After returning to my hometown, I will focus on self-cultivation, respect ethics and morals, walk the righteous path, enjoy the pleasure of music and books, appreciate nature, understand the ups and downs of life, maintain a calm mind, and find lasting happiness. The emperor asked Xiahou Zhan and seventeen other talented scholars to take the exam, but none of them passed. The emperor gave them the title of Zhonglang. The emperor also issued a decree, saying: "I have reviewed the exam papers of these talented scholars. Although their views are different, they all understand the principle of serving the country and are very helpful for national governance. I want to carefully read their answers and understand the thoughts of these wise scholars." So the emperor ordered these talented scholars to answer questions directly in the East Hall, asking them: "There have been recent solar eclipses and natural disasters such as droughts and floods. What measures should we take to address these disasters? What laws and regulations are not suitable for the current situation, causing problems for the people and officials? Governing the country requires talents, and discovering talents also requires collecting information through ears and networks. If there are talented individuals whose abilities are beneficial to the country but have not been discovered and promoted, please recommend them. If there are people who are misunderstood, receiving negative evaluations, but are actually good people, please speak up."
Yu answered, "I’ve heard that wise rulers of ancient times fundamentally address issues and understand the essence of matters in order to do things well. Thus, they worry more about the flaws in laws and regulations than about whether talents are placed in suitable positions; they are more concerned about talents not being used in appropriate positions than about disasters occurring. Because if the laws and regulations are sound, other issues will resolve themselves; if the people are content and prosperous, then disasters will naturally be eliminated. If disasters such as solar eclipses, droughts, and floods really occur, we should reflect seriously, identify the causes, take a broader perspective, and introspect. Have we been misled in our perceptions? Have our decisions deviated from the right path? Have key positions been filled by the right individuals? Have rewards and punishments been appropriate? Are there reclusive talents whose abilities are being buried? Are there talented people in remote areas who have not been discovered by the court? We ought to thoroughly examine these issues, seek the truth, in order to comprehend the will of heaven and the sentiments of the people, and to timely resolve disasters. If we approach things objectively, we will not go wrong; if we consider our own actions, we won’t have regrets. As long as everything goes smoothly, both internally and externally are harmonious, and officials are honest and trustworthy, then even if we face disasters like solar eclipses and plagues, they are simply part of nature, not omens of fortune or misfortune. Natural disasters and human-made calamities follow their own patterns, which cannot be controlled by human power. We can only focus on stockpiling food and managing our expenses wisely. Therefore, if we are in a good time, even during the times of Yao, Shun, and Tang, there will be no change; if we are in a bad time, even the rulers of Song and Wei states, as well as the ministers of the vassal states, will be affected. I hope Your Majesty will thoroughly investigate the causes and uncover the truth, so that the people of the world will be fortunate. I grew up in a secluded area with limited exposure. Even if there are wise individuals, I have not encountered them and hesitate to make arbitrary recommendations. I am unable to provide answers to Your Majesty's inquiries." Later, he was promoted to be a companion of the crown prince, and later became the magistrate of Wenxi County.
The emperor placed great importance on state affairs and had just suppressed the rebellion in Wu, restoring peace to the realm. As a result, he composed the "Taikang Song" to celebrate the accomplishments of the Jin Dynasty. The poem is as follows:
In ancient times, people had just begun to multiply and flourish. The common folk from all directions lived in peace and contentment, and all nations followed the same system. After the Han Dynasty, conflicts arose continuously, and the world descended into chaos, with no semblance of order. The feudal lords outside the capital revolted, while those within the capital turned against one another. Heaven unleashed disasters due to the rampant evils of that time. Great beasts clashed, and the nation was divided. Some claimed the throne in Min and Shu, while others rebelled in Haidong. Powerful ministers conspired together, carving out territories in the Yangtze River basin. The great and glorious God gazed down upon the world with majesty. Thus, the emperor asserted his imperial authority and suppressed the rebellions throughout the realm. The emperor led his army to attack Liao Sui, and the rebels were all captured. He subdued Korea and conquered the kingdoms of Han and Mo. Emperor Wen ascended to fulfill the heavenly mandate, sweeping through Liangzhou and Yizhou. Emperors Yuan and Jing both submitted to the emperor, and the Nine Yi once more came to pay tribute. Regions such as Qiong, Ran, and Ailao also submitted to the great Jin. After the emperor ascended the throne, both states (referring to Wu and Shu) were pacified. There was no place that did not submit to the emperor, who nurtured the populace. However, the state of Wu stubbornly resisted and retreated southward. The teachings had yet to reach that region, and they did not feel the emperor's grace. The emperor quelled their arrogance, his majesty striking like thunder. The Jiang and Mian river basins were brought under control, and Jingzhou and Shuzhou were stabilized. The emperor was exceedingly wise, elevated like the sun, moon, and stars. He sought to rectify the world through education while employing extraordinary measures to suppress the rebellions. The emperor reigned for over sixty years, and the army remained tireless. Numerous banquets were held, yet the nation's strength remained robust. Throughout the four seas, everyone followed the laws and lived harmoniously and joyfully. In the palaces and temples, songs echoed continuously, and the music was enchanting. All that existed in the world was a testament to the emperor's achievements. The sunlight over the rugged mountains illuminated the emperor's virtues, as he aligned with the heavenly time and accepted the will of heaven. The dragon steed galloped, and auspicious signs appeared in Huayang. Bows and arrows were sheathed, and swords and spears were laid to rest. The gold in the south gleamed brightly, reflecting the emperor's diligent governance and love for his people. The mighty swords were arrayed in the court, and the emperor also commanded the construction of ships and bridges. The emperor was wise and far-sighted, akin to a skilled artisan placed by heaven among mortals. Heaven and earth aligned with the emperor, and the people lived in peace and contentment. The three aspects of national governance were coordinated, and the emperor fulfilled his responsibilities. He achieved great accomplishments and ensured that his legacy would endure through generations. Qiao Mountain, also known as Mount Tai, serves as the tomb of Emperor Wang.
Oh, what a magnificent emperor—why not crown him as a king!
The emperor stepped down from his position due to his mother's passing. After a long time, the emperor called him back to court and appointed him as a minister of the interior. It is said that there was a master carpenter named Chen Xie who, while digging, discovered an ancient measuring stick. The minister reported to the emperor, stating, "The current measuring sticks are longer than the ancient measuring stick, and we should use the ancient measuring stick as the standard." Pan Yue thought that since they were accustomed to the current measuring stick, there was no need to change it.
Yu Fan rebutted, "In ancient times, sages established various measures and standards based on the vastness of heaven and earth to standardize the crafting of tools and facilitate their use by people. Therefore, the standards for calculations are based on the vastness of heaven and earth; measurements of length and width are established according to specific principles. These systems all have their basis, and thus they are effective when used. By calculating according to the duality of yin and yang, nothing in heaven and earth is concealed; by calibrating according to the sun, moon, and stars, the movements of celestial phenomena will not be erroneous; when applied to metal and stone, it produces harmonious sounds; when applied to rules, it can ensure that instruments are appropriate. If the standards are consistent, everything will adhere to the norms; once the standards deviate, issues will arise. Now this ruler is almost half an inch longer than the ancient ruler; when used in the music department, it leads to disharmony; when historians use it, it leads to inaccurate historical calculations; when used in the medical department, the body's acupoints become misaligned. These three areas are directly tied to measurements, and their gains and losses directly affect these fields. Currently, everything cannot operate normally due to the ruler's inaccuracy, so the ancient ruler should be used instead. During the times of Tang Yao and Yu Shun, the measurement system was unified, and Confucius also emphasized the importance of careful measurement. Now, with two types of rulers being used simultaneously, it cannot be said to be unified; continuing to use them despite knowing they are flawed cannot be called cautious. The lack of unity and caution results in a flawed system, which is not meant to regulate matters, set examples, or serve as a model for future generations. Some things are easily changed when abundant, while others are hard to change when scarce; some changes bring trouble; some changes bring convenience. Measurements are frequently used by people, and length and width are not particularly cherished, making them easier to change. Correcting errors and restoring norms can yield lifelong benefits from a single change, which fits the category of providing convenience. Establishing rules and regulations should not discard the old; the makeshift systems of our times and various chaotic practices should be promptly corrected, as this is the proper course of action. I believe we should act according to the memorial of the Book of Documents." He also authored a memorial about the Fengshan ceremony, which is documented in the "Rituals and Institutions."
Because of the turmoil during the late Han Dynasty, many family trees were lost, and even his descendants couldn't clearly trace their lineage. So, he put together a ten-volume work called "Clan Ancestry and Lineage" and submitted it to the court, believing it would enrich everyone’s knowledge and benefit society. However, since the rankings went against the law, he was impeached by the Minister of Appointments, but later the emperor issued an edict to pardon him.
It is said that when the Great Ancestral Hall was just completed, the emperor ordered that all officials be promoted by one rank. Later, because the official in charge of delivering the order misunderstood it, the emperor rescinded this command. Yu Yu wrote to the emperor, saying: "I've heard that wise rulers of old didn't shy away from sacrificing for their country but valued their promises. That's why they took the emperor's orders seriously and let this sincerity spread far and wide. The earlier 'Edict of Forgiveness for Yisi' widely broadcast the grace of the late emperor, promoting officials by one rank as a response to the people's support. Once the imperial edict was issued, it spread everywhere, and everyone was overjoyed, praising the emperor's generous grace. Now, however, because the official in charge of delivering the edict wasn't careful enough, the previous edict has been retracted, and the granted promotions have been canceled. I really think this isn't right!" After hearing this, the emperor agreed with his opinion.
During the Yuankang period, Yu Yu was transferred to work alongside the King of Wu. At that time, Xun Yi was compiling the "New Rituals" and asked Yu Yu to carefully study it, propose modifications, and then implement them. Empress Yuan died, and Du Yu submitted a memorial saying, "The funeral system of ancient emperors has always been meticulous; for instance, there is no record of mourning attire for Emperor Gaozong, only briefly mentioned in the text. Emperor Wen of Han prescribed a mourning period of 36 days. After the Wei Dynasty, Yu Yu's opinions became the standard. The Crown Prince is closely related to the state, and it is reasonable to simplify mourning attire rituals. After the funeral procession, the mourning attire should be removed." Yu Yu replied to Du Yu, "The 'Book of Documents' refers to 'restraining secrets,' the 'Book of Songs' mentions 'understanding darkness'; these are named according to the situation at that time, which does not imply that the levels of mourning attire differ after burial. Since the Zhou Dynasty, it has been referred to as mourning attire. Mourning attire serves as a way to express grief. Nowadays, the emperor is preoccupied with state affairs, and the Crown Prince bears the heavy burden of governing and caring for the people. It is appropriate to simplify the rituals by removing the mourning attire after burial. This is both reasonable and sets an example for future generations. Why stick to ancient rituals and let those old scholars argue endlessly?" Later, when the Crown Prince tragically died, the relevant authorities proposed that the mourning should follow the "uniform mourning period" system. The emperor ordered the scholars to discuss. Yu Yu said, "When the Crown Prince was alive, he was treated according to adult etiquette, so after the Crown Prince's death, there is no need to handle the mourning according to the etiquette for a young prince. The Crown Prince's grandson is also an heir to the throne, and his status determines that he should wear complete mourning attire, which is not dictated by age." The emperor accepted his opinion. Yu Yu also participated in the discussion concerning the jade carriage and the two societal sacrifices, all of which are documented in the "Records of Carriages and Attire."
Yu Shinan served as Secretary of State and Minister of the Guards, and he also accompanied Emperor Hui to Chang'an. Later, when the eastern army came to welcome Emperor Hui, the court officials scattered in panic, and Yu Shinan found himself stranded between Hu County and Du County. He then fled to the Southern Mountains, where he was left with nothing to eat and was severely hungry, resorting to foraging for acorns. Eventually, he managed to return to Luoyang and took on the roles of Minister of Rites and Grand Minister of Ceremonies. At that time, Emperor Huai wanted to personally conduct sacrifices in the outskirts. Since the Yuan Kang era, the emperor had not personally performed sacrifices, and the rituals had become neglected. Yu Shinan researched the previous regulations and organized the sacrificial vessels neatly. However, Luoyang was in chaos, overrun by thieves, and people were so desperate that they resorted to cannibalism. Yu Shinan, who led a simple and impoverished life, ultimately died from hunger.
Yu Shinan wrote four volumes of "Essays on Literature," annotated the "Records of the Three Auxiliaries," and compiled an ancient prose collection, categorizing the essays into thirty volumes titled "The Collected Works of Flowing Distinctions," with each piece accompanied by insightful commentary that was highly regarded by the public.
Yu Shinan was skilled in astronomy and astrology, and once told a friend, "During this time of great turmoil, the only safe place to avoid disaster might just be Liangzhou!" He enjoyed helping talented individuals, and whenever someone recommended a talent to him, he would always help by writing recommendation letters. Tai Shuguang from Dongping was known for his intelligence and eloquence. In debates, he often bested Yu Shinan; however, when it came to writing, Tai Shuguang could not match Yu Shinan’s skills. The two would tease each other, and this incident became widely known at the time.
Shu Xi, with the courtesy name Guangwei, was from Yangping Yuancheng and a descendant of the Prince Taifu Shu Guang of the Han Dynasty. In the final years of Wang Mang's reign, Shu Guang's great-grandson Meng Da moved from the East Sea to live south of Shalu Mountain to escape the chaos of war, changing his surname to seek refuge. Shu Xi's grandfather was the Prefect of Longxi, and his father was the Prefect of Fengyi, both well-respected figures. Shu Xi was well-educated and talented, as was his brother Shu Qiu. When he was young, he studied at the Imperial College, and when asked by Doctor Cao Zhi who was the most dedicated to learning, Cao Zhi replied, "Yangping's Shu Guangwei, who is diligent and tireless in his studies, no one can compare to him." Upon returning to his hometown, although he was recognized for his filial piety and recommended for his talents, he did not accept any official positions. Shu Qiu married the daughter of Shi Jian but later divorced her, which made Shi Jian very angry, leading him to secretly obstruct the Shu brothers from being appointed by the local government and the court, so they were unable to hold official positions for a long time.
During the Taikang period, their region experienced a severe drought, and Shu Xi prayed for rain for the people of his village. Three days later, gentle rain fell from the heavens, and everyone felt that Shu Xi had truly pleased the heavens, composing a song in his honor: "Mr. Shu, in communication with the gods, please bring three days of gentle rain from the heavens. My millet grows, my crops thrive. How can we repay you? We thank Shu Changsheng." Shu Xi had a close relationship with Wei Heng, and upon hearing of Wei Heng's death, he rushed from his hometown to attend the funeral.
I previously wrote several essays, such as "Encouraging Farmers" and "Cake," which were poorly written and considered unrefined, and were not well received by the people at that time. I tend to be calm and low-key, not one to chase after fame or fortune. Later, I wrote an essay called "Xuanju Shi" (On the Mystical Abode) in response to criticism, stating in the text:
Mr. Shu Xi lives a quiet life at home, with students serving by his side. He is currently drawing back the curtain to delve into profound discussions with his students, leaning over a desk to talk softly, writing articles, and examining the similarities and differences within them. At this moment, someone nearby asks, "I have heard that Daoism emphasizes adaptability, and those who are insightful never run out of resources. When the world is in chaos, they strive to restore order; when the world is at peace, they help it to flourish even more. To revitalize the national enterprise and assist in various affairs, they extol the virtues of the emperor to celebrate the spirit of a flourishing era. While they live, people rejoice in their presence; after death, people mourn their passing. Therefore, a noble person will endure personal hardship to uphold righteousness and does not shy away from achieving success in tumultuous times. The Zhou Dynasty had the saying 'no gain without effort,' and the 'I Ching' also speaks of actively striving for progress. The elder Shen brought gold to present to Xuan, explaining the principles of cooking and cutting; guests from Qi stood on the main road reciting the poetry of 'Bai Shui.' Now, sir, you are devoted to cultivating the Dao, with profound learning, as majestic as a mountain and as clear as water, understanding subtle principles, well-read, and possessing deep insights, studying diligently day and night, contemplating profound truths during the day, accumulating knowledge over many years, never giving up your aspirations. Your talents are already present, yet you still remain in seclusion; your studies are exquisite, yet you have never put them into practice. You wish to close the box, abandon fame and fortune, and settle in a remote place, forever hiding your brilliance and living in obscurity. You are imitating Xu You and Chang Ju from the time of Tang Yao, retreating even when the country is governed well, much like Ning Wuzi. I believe your perspective on the matter is misguided, and I personally do not agree."
If scholars need to rely on external forces to be promoted and must actively strive for progress, then those who cling to power will all be elevated; in that case, talented individuals will be unable to stand out, and the court will be filled with nothing but extravagantly dressed young scions, while the wise men hidden in the eastern wilderness will be forgotten. Why not follow the example of Zidu (子都) and serve Lord Bolu, using your own talents to carve out a career, riding the dragon to new heights, showcasing your brilliance, and dazzling those foolish individuals? Merely huddling at the bottom of a well, gazing up at the road above without taking action, has little meaning when you've already accumulated so much knowledge but still find yourself in dire straits.
Time waits for no one; it rushes like four galloping horses, never to return. Rare opportunities are easily lost. Sir, you do not realize that it's too late for regret, nor do you understand the responsibilities and obligations among friends. Can you really stop the waves of the sea or make the sun in the west rise in the east? You are merely bound by your cowardice and fear, constrained by Confucian ideals, imprisoning your grand ideals in a shabby room, suffering and toiling. Why not attach yourself to the powerful, leverage their influence, select a favorable place to settle, and achieve success effortlessly, staying in beautiful palaces at night and enjoying delicacies in the morning, assisting the king in governing the country and bringing peace to the world? Must you live a lifetime of simple meals and obscurity?
Alas, I intend to guide you with the principles of a gentleman, to tell you how to conduct yourself in the world. You really need to pay attention to what I'm saying.
Since the dawn of time, yin and yang have formed. The sun disappears at night, while the moon conceals itself during the day; birds fly in the trees, and insects crawl in damp places. Everything exists according to its own nature. Scholars pursue their ideals; some live in seclusion, away from wealth and honor, while others strive to enter the court. Those in the wild are as free as dragons, while those in the court are as noble as phoenixes. Although their situations are different, their aspirations are not measured by status. As long as they find contentment in their pursuits, they won’t envy one another. Ji and Qi lent their talents to assist the king, while Chao and You ignored worldly affairs, earning an immortal reputation and becoming sages. When comparing their reputations and achievements, who stands above whom? Why should one feel the need to mingle with high officials and feel ashamed to associate with like-minded friends? Though their paths may differ, they ultimately lead to the same destination. Scholars have different aspirations; I am merely an insignificant person and wouldn’t dare to comment on your insights. I’m like a broken cart, reluctant to look back; how could I fawn over the powerful?
During the decline of the Zhou and Han dynasties, times were tough, and it was hard to find trustworthy people. Though good omens appeared, disasters soon followed. In the morning, one might enjoy leisure in the magnificent palace, but at night, one may fall into a dangerous abyss; joyful by day, sighing by night; sunny in the morning, cloudy at night. Loyalty offers no protection, and disasters are unpredictable, so scholars dare not easily enter the court as officials; many choose to retreat to the mountains. Some tarnish their reputations to safeguard themselves, while others simply refuse official positions, like locking a turtle in a box or confining a calf in a temple. Gong Sun Hong resigned from the position of prime minister in tears, while Yang Xiong spoke candidly in court.
Legend has it that the Jin Dynasty is now prosperous and peaceful, with peace reigning across the land and a harmonious atmosphere everywhere. Wrongdoers dare not commit crimes, and bandits have vanished without a trace. There's no need for punishment because the country is well-governed. Those in power are not arrogant, and officials don't make unreasonable demands. Everyone is united, and everything runs smoothly according to the rules. Even if some wrongdoers or issues arise in the court, they're quickly found and dealt with. Those who seek pleasure can keep their wealth and status as long as they stay in line.
A person who works without fear of difficulties and obstacles, focused solely on peace and tranquility, is following their true nature; when faced with two choices, being able to do both but choosing one is following one's own will. You see, by embracing peace and inactivity, one can resolve the world's conflicts, and by being detached from fame and fortune, one can resolve national crises. However, those in power can sometimes feel helpless; those who offer advice may sometimes not be listened to. Zhai Huang's counsel failed to prevent the Western Rong invasion, and Pingyuan Jun and Meng Changjun couldn't fulfill their political ambitions as they wished. Only through patience and enduring hardships could the Qin army be repelled, and only by the Four Haos coming out of seclusion could Lady Qi be moved to tears. So, what should one do and what should one avoid, where should one go and where should one not go, it is truly difficult to decide! It's like someone mistaking the mountaintop trees for incense, and the weeds in the valley for foul odors. People should stay true to their own nature, go with the flow, just like birds don't need to borrow shells from turtles, and fish don't need to borrow legs from land animals, so why envy Duke Jing of Qi's wealth while looking down on Lord Gu Zhu's poverty? It's better to pursue one's aspirations in simple clothing than to wear fancy clothes and accomplish nothing. As long as one can control their desires, even a modest income can lead to prosperity; if one indulges their desires, even mountains of gold and silver will be quickly squandered. A person of integrity, even as a commoner, can leave a lasting legacy; while those lacking morals, even if they are emperors, will be remembered for their disgrace.
I want to study the Six Classics of Confucianism to educate the world, cultivate a tranquil mindset to promote social harmony, live in seclusion by the sea like Mr. Zheng Guo, and hide away in the remote regions of Shu like Yan Ziling. I regard this world as my chariot and the alchemical furnace as my workshop, wandering in unvisited mountains and forests, comfortably residing in simple dwellings, untroubled by wealth and status that might disturb my sleep, and unaffected by worries and troubles that would influence my dreams. I abandon those pursuits of fame and profit, discard those short-sighted practices, eliminate the barren chapters from the sage's texts, and summarize everyone's opinions into a common point. I live a simple life in the countryside, far from the noise, at ease and content, hoping that future generations will learn from my actions, regardless of what I say today.
Zhang Hua listened and found him quite fascinating. After Shi Jian passed away, Wang Rong recommended Qiu. Zhang Hua then summoned Xi to be his advisor, and later he was also recruited by the Minister of Works and Wang Huang of Xia Pi. After Zhang Hua became the Minister of Works, he appointed Xi as an assistant in the bandit office.
At that time, there was a strong push to develop agriculture and boost grain production, and Xi submitted a proposal saying:
I saw the emperor's edict stating that due to empty granaries, there was severe famine in the Guanzhong region, and thus there was a desire to vigorously develop agriculture and increase grain production. This is indeed like the era of Yu Shun, where Da Yu spared no effort in managing water disasters! However, achieving a good harvest is not an easy task; it mainly depends on three aspects: first, whether the heavens are favorable, whether the weather is good; second, whether the land conditions are good, and whether it can be fully utilized; third, whether people can work diligently.
If there is no rain in spring and autumn brings floods, with an imbalance of water and drought, even sacrifices and prayers would be of no avail. Even if one is like the ancient Xi He, who controlled the weather, or like Hou Ji, who was skilled in agriculture, working hard in the fields, it cannot guarantee that the granaries will be filled with grain. However, the effective use of land and the mobilization of labor can be managed. Does the emperor's edict also aim to make the most of these two factors?
Now, across the country, there are so many people idling away their time and neglecting meaningful work, holding land without farming it, and not meeting agricultural production goals. Such situations are estimated to number in the thousands across the country. We can strengthen oversight and require local officials to conduct serious inspections; if anyone fails to complete their tasks, the responsibility of the counties must be held accountable, which reflects how we can mobilize and utilize human resources.
In over a dozen regions, land is scarce while the population is large, especially in Wei, where it is even more pronounced. However, livestock such as pigs, sheep, and horses are widespread. We should relocate these livestock to enable those without land to farm. Although some of those without land have been relocated, many remain, preferring to work in fields and pastures instead of the wilderness, holding onto the comforts of life. Thus, it's completely inaccurate to claim that northern land isn't suitable for livestock farming. Historical records show that horses originally came from northern Ji, large numbers of Tang sheep were brought in from Qingbo, and the songs about raising pigs originated in Julu—these are all examples! We can relocate these livestock to pastures, fully utilize the land there, let horses, cattle, pigs, and sheep graze in the open fields, and provide relief to those idling away their time, allowing them to live and work in peace. This represents the potential benefits of land! In the past, during the time of Duke Xi of Lu, the horses were in the fields, and historians praised this; Laozi also praised those who returned to farming—aren't these great examples of making the most of land?
For example, in Jiyun County, there is the Wu family, which has several thousand acres of fertile land that has become waterlogged and remains uncultivated. It is said that the locals believe that clearing the drainage is not difficult; as long as the stagnant water is drained, it could be transformed into productive farmland, which would be highly advantageous. However, those powerful landlords are reluctant to give up the profits from fishing, so they lobbied the authorities extensively, and in the end, the water was not drained. This incident is also recorded in historical texts, just like the folk song from Gukou. Therefore, orders should be issued again to all counties to seriously study the current situation. Places like Jingzhou, Yangzhou, Yanzhou, and Yuzhou have low and muddy land suitable for digging ditches, and there must be many similar situations; these places do not need to rely on the heavens for blessings to achieve a good harvest. As long as they work hard, they can have favorable weather; as long as they clear the waterways, they can reap abundant grains, without having to hope for rain from the sky or pray for the protection of mountain and river deities. Thus, the two states competing for the rivers in the east and west, and the historians lamenting the inundation of the Zhang Canal, underscore the importance of land productivity. Orders should be given for the inspectors of the four provinces to conduct thorough investigations and then report to the court.
In the past, the Wei state relocated the people from three counties to the area around Yangping Dunqiu, which is now very prosperous, with about five to six thousand households. The land in these two counties is small, so they could be relocated back to the Western Province to strengthen the border, and they could be given a ten-year tax exemption as a consolation for their hardships in moving. This way, it would create a mutually beneficial situation, both strengthening the border and alleviating the pressure in the interior, increasing the livelihoods of the poor while opening up land in the western suburbs, which would significantly contribute to agricultural development.
Later, I was promoted to serve as the assistant to the Director of Writings, responsible for writing the "Book of Jin: Chronicles of the Emperors" and ten volumes of "Records," and then I was promoted to Doctor while still being responsible for writing work.
Speaking of which, in the year 202 BC, the second year of the Taikang era, an individual in Jiyun County secretly excavated the tomb of King Xiang of Wei; some say it was the tomb of King Anxi, and as a result, many bamboo slips were excavated, sufficient to fill dozens of carts.
In these bamboo slips, there are thirteen "Chronicles" that record the history from the Xia Dynasty to the fall of King You of Zhou to the Quanrong tribe. The content is coherent from beginning to end, and it continues to the twentieth year of King Wei Anli. In general, these historical records of the Wei Kingdom have many similarities with the "Spring and Autumn Annals." However, there are significant differences in some details recorded in the transmitted texts, such as: the number of years in the Xia Dynasty exceeds that of the Shang Dynasty; Yi's son Qi killed Yi after succeeding to the throne; Taijia is said to have killed Yi Yin; Wen Ding killed Ji Li; from the time the Zhou Dynasty received its mandate until the reign of King Mu, it is not said that King Mu lived to be a hundred years old; after King You died, Gongbo and Shizheng served as regents, not two prime ministers jointly governing.
There are also two "Books of Changes," that closely resemble the "Zhou Yi"; two "Yi Yao Yin Yang Gua," which are also similar to the "Zhou Yi," except for the hexagram interpretations; one "Guaxia Yi Jing," which is somewhat like the "Shuogua" but not entirely the same; two "Gongsun Duan," which discuss the discussions of Gongsun Duan and Shao Zhi on the "Book of Changes"; three "Guoyu," which discuss the affairs of the Chu and Jin states; three "Ming," which are somewhat like the "Book of Rites," and somewhat like the "Erya" and "Analects of Confucius"; one "Shi Chun," which records some divination content from the "Zuo Zhuan," "Shi Chun" is probably the name of the writer; eleven "Suoyu," which record some divination dreams, monsters, and physiognomy of various countries; one "Liangqiu Cang," which begins with the genealogy of the Wei Kingdom and then discusses the story of Liangqiu Cang's gold and jade; two "Jiaoshu," which examine archery methods; one "Sheng Feng," which discusses the land grants of emperors; two "Dali," which are about Zou Zi discussing astronomy and geography; five "Mutianzi Zhuan," which tell the adventures of King Mu of Zhou as he traveled to various regions and met the Emperor Tai and the Queen Mother of the West; one "Tushi," which contains inscriptions that praise artworks.
In addition, there are also nineteen miscellaneous texts: "The Zhou Farming Methods," "The Book of Zhou," "On Chu Matters," "The Death of King Mu of Zhou and the Beauty Sheng Ji," and so on. A total of seventy-five texts, of which seven bamboo slips have been damaged and the names are no longer legible. A bronze sword measuring two feet five inches was also unearthed from the tomb. The characters on these bamboo slips are inscribed in lacquered script. Initially, the tomb raiders used fire to illuminate the bamboo slips, took the treasures, and when the government officials took them away, many bamboo slips were burned to ashes, and the remaining ones were also incomplete fragments that were impossible to organize. Emperor Wu of Han entrusted these bamboo slips to the Secretariat, asking them to organize and compile them, verify the contents, and then rewrite them in modern script. A man named Xi, who worked in the writing department, had the privilege of seeing these bamboo slips. He explained each question one by one, provided evidence for each, and was later promoted to the rank of a court official.
Emperor Wu of Han once asked Zhi Yu about the origin of the phrase "qu shui liushang." Zhi Yu responded, "During the time of Emperor Zhang of Han, there was a man named Xu Zhao in Pingyuan County. He had three daughters born in the third month, and all three died within three days. The villagers thought it was quite strange, so they took them to the river to wash and pay their respects, and then passed wine cups around by the river, and this custom of 'qu shui liushang' originated from this." Upon hearing this, Emperor Wu remarked, "If it's really as you say, then it's not a good omen!"
At this time, a person named Zhang Xi stood up and said, "Zhi Yu is young and lacks experience. Allow me to explain. When Duke of Zhou built Luoyi, he used flowing water to pass wine cups, which is why the phrase 'feathered cups follow the waves' appears in the Book of Songs. Also, when King Zhao of Qin held a three-day feast by the river, he saw a golden figure presenting a sword with the words 'commanding the Western Xia' engraved on it. Eventually, King Zhao of Qin became the dominant ruler among the vassals, so the practice of 'qu shui liushang' is also connected to this. The Han Dynasty followed this practice to hold grand banquets." Emperor Wu was delighted to hear this and awarded Zhang Xi fifty catties of gold.
Later, someone found a bamboo slip at the foot of Mount Song, which had two lines of ancient characters written on it. Everyone passed it around, but no one could recognize it. Sikong Zhang Hua took the bamboo slip to ask Zhang Xi, who said, "This is a text used for sacrifices at the tomb of Emperor Ming of Han." Upon inspection, people of that era admired Zhang Xi's vast knowledge.
Zhao Wang Lun became the Chancellor and wanted Zhang Xi to be his secretary, but Zhang Xi declined, citing health issues, and returned home to teach his students. Zhang Xi passed away at the age of forty, and the people of Yuancheng County suspended their businesses in mourning for him. His students and old friends erected a monument beside his grave.
Zhang Xi's scholarship was extensive; the books he wrote, such as "Biographies of the People of the Three Wei," "Chronicles of the Seven Generations," "Records of Jin," and "Treatises," were all lost due to wars later on. However, his works such as "General Discussion of the Five Classics," "Record of Enlightenment," "Supplement to the Lost Poems," and dozens of other essays have survived.
Wang Jie, styled Zuyou, was from Yishi in Shanxi and was the tenth descendant of Wang Zun, the Governor of Jingzhao during the Han Dynasty. His father, Wang Wei, had studied Confucian classics and historical texts for generations. An official from the Wei state, Cao Xi, wrote an essay titled "On Absolute Justice," which Wang Wei greatly appreciated, and he also wrote an essay titled "On Absolute Mechanism," which he wrote exceptionally well. He eventually served as the magistrate of Xiayang County. Wang Jie lost his father at a young age, and he grieved deeply and took his filial duties very seriously, earning the villagers' praise: "The Wang family has raised a good son!"
Liu Yuan from Bohai became the governor of Hedong, who had a keen eye for talent and was eager to recruit it. In the same county lived a man named Feng Shou, who was over seventy and still held an official position. He recommended Wang Jie to Liu Yuan, saying, "A fine steed must be bridled before it can be ridden; a bright moon must shine to be compared to the pearl of the Sui Marquis. I believe, Governor, you possess a broad mind that embraces the world and the wisdom to shine light in darkness. When it comes to selecting talent, you won't overlook anyone. So, as an old man, I take the liberty of recommending someone to you. I truly believe that Mr. Wang Jie is a remarkable talent. He lost his father at a young age, showed great filial piety during the mourning period, was a quick learner, had an exceptional memory, and was particularly just and perceptive. He is as precious as fine jade, an exceptional talent who could greatly aid in governing the country. Don’t worry about the lack of talent; worry about the good ones missing their chance!" Liu Yuan immediately sent someone to invite Wang Jie, but he declined. Liu Yuan went to see him in person and asked, "Do you want to live in seclusion in the mountains?" Wang Jie replied, "I’ve had my share of bad luck. I became an orphan young, have no siblings, and my mother is elderly and unwell, so I’m not interested in serving as an official." After his mother passed away, Wang Jie lived beside her grave for several years, diligently studying various books and developing his own unique insights on many issues. He was straightforward and indifferent to societal norms, which didn't sit well with many wealthy families in the village, except for Pei Wei, who admired him. The Prefect of Pingyang, Liu Dan, the Cavalry Officer Pei Xia, and the Writing Supervisor Deng You were all on good terms with Wang Jie. Later, he became the county registrar, welcoming the new Prefect, Wen Yu, who greatly admired him and promoted him to a recorder. He was then transferred by the province to serve as an official in Pingyang County. At that time, Yang Liang from Mount Tai was the Prefect of Pingyang, and he recommended Wang Jie to the Colonel Director of Retainers, Wang Kan, which led to Wang Jie’s promotion to an official in the capital.
In the Yongning era, I took the imperial examination. My friend Pan Tao from Yingyang wrote to me, saying, "Both Zhiyu and Bian Xuanren think you should take the imperial examination and gain a degree. How can you not participate?" I replied, "The current world is in chaos and on the brink of collapse. Those with insight are staying silent, hiding their talents. The chaos is worsening day by day, like a wildfire raging across the grasslands. Can it still be saved? I’m not pursuing fame or success, but to express my views and hopefully awaken others." That year, the Three Kings rose up to defend the king, and Emperor Hui was restored. Because of the grand celebrations nationwide, all scholars and virtuous officials did not take the exam, which I regretted. Later, I was appointed as General Zhonglang and promoted to the rank of General of the Guards.
During the Battle of Dangyin, Attendant Ji Shao was killed by the rebel army. I proposed, "Those who strategize for the country, if military actions fail, they will die in battle. If the country is in danger, they will perish. This is an age-old truth. In the Battle of Dangyin, all officials fled to the north; only Ji Shao remained at his post and tragically lost his life. He was a loyal minister, and his loss is truly heart-wrenching! Now, with Shandong preparing to launch a major offensive, we should honor Ji Shao's noble character and use it to inspire the world. Following the principle of praising those who sacrifice for the country in the Spring and Autumn Annals, we should bestow upon Ji Shao the highest honor. This will inspire respect and obedience from all." The court accepted my proposal.
Prince Yong of Hejian wanted to move the capital to Chang'an, leading to conflict with the eastern territories. He asked me to serve as an aide to the Prince of Chengdu, but I refused. Instead, I requested to be appointed as the Prime Minister of Linfen. When Prince Yue of Donghai led the feudal lords to attack Prince Yong, the Minister of the Imperial Secretariat, Wang Kan, requested the court to appoint me as a Palace Attendant of the Imperial Secretariat. However, before I could take up the position, I died at the age of thirty-nine.
Mr. Huangfu Mi, although knowledgeable, is most knowledgeable about the "Book of Rites" and the "Zuo Zhuan." He often said that the "Zuo Zhuan" is rich in language, profound in meaning, and represents a distinct perspective, not necessarily needing to rely on scripture for interpretation. On the other hand, the "Gongyang Zhuan" is closely aligned with scripture, without elaborating on content not included in the scripture, with concise wording and skilled at explaining the meaning of scripture. Mr. He Xiu from Rencheng had a very detailed explanation of the "Gongyang Zhuan," but he belittled the Zhou, Wang, and Lu families, deviating in a broad sense, and although his intention was to clarify the "Gongyang Zhuan," he often found himself stumped by it, causing himself distress. Mr. Huangfu Mi then re-annotated the "Gongyang Chunqiu" and proposed many new insights.
At that time, the Secretary of State Wei Heng was revising ancient books unearthed from Ji Zhong, but sadly passed away before completing this work. The scholar Shu Xi took over and completed Wei Heng's unfinished work, confirming different viewpoints in many places with new evidence. At the time, the Prefect of Donglai, Wang Tingjian from Chenliu, questioned Shu Xi's revisions, presenting counter-evidence. Shu Xi addressed these doubts in detail, but by then Wang Tingjian had passed away. The Cavalier Attendant Pan Tao said to Huangfu Mi, "Your talent and debating skills are enough to resolve the dispute between these two gentlemen. You can try to expound on it." Huangfu Mi then thoroughly discussed the strengths and weaknesses of their arguments. Zhi Yu and Xie Heng were both erudite scholars and agreed that Huangfu Mi's arguments were very appropriate. Huangfu Mi also wrote the "Biographies of Virtuous Women," recording the stories of seventy-two women, as well as miscellaneous essays, poems, inscriptions, and refutations, totaling over one hundred thousand words, but unfortunately lost in later wars.
His eldest son, Huangfu Qiqi, found his way to Jiangnan, inheriting his father's aspirations, continuing to annotate the "Gongyang Zhuan," and collecting and compiling the "Biographies of Virtuous Women."
The history books say: Huangfu Mi had an upright character, usually devoted himself to recuperating at home, yet still loved writing and held a deep reverence for tombs. Wealth and status meant nothing to him; poverty and hardship couldn't make him yield. His will was firm, truly a man of high virtue in the Jin Dynasty! He left a will for a simple burial and frugal funeral arrangements, advising future generations against extravagance like that of the Ji family, demonstrating a true understanding of the principles of life and death! Zhi Yu, Shu Xi, and others widely read the classics and were familiar with ancient rules and systems. Their memorials were insightful, and their writing elegant and fluent; all were learned scholars. Some served in the court, writing articles on political affairs; some worked in the department of sacrifices, participating in the formulation of sacrificial rituals. Unfortunately, Zhi Yu faced misfortune due to his political involvement, while Shu Xi couldn't fully utilize his talents due to his age and lack of seniority, truly a cruel twist of fate! Huangfu Mi was talented and appreciated by those who understood him, but died young, leaving his ambitions unfulfilled, a cause for regret! Speaking of Zhi Yu, he was indifferent to fame and fortune, enjoying a quiet life in his humble home. He yearned for an elegant and cultured life, showing little concern for fame or fortune. The works he left behind are exemplary, but unfortunately, he paid little attention to the principles of health preservation. Praise: A scholar at ease with simplicity, settling for a modest life. Preferring elegance, forgetting about honors and rewards. His legacy is commendable, but his health preservation methods were lacking. Zhi Yu was knowledgeable and had a broad perspective, truly unparalleled at the time. Not only did he accumulate a great amount of wealth, but he also paid great attention to etiquette and norms and compiled many ancient texts that were lost. His writings from the Wei and Jin periods, as well as the compilation of Han dynasty classics, were categorized in a certain order and manner, making significant contributions. Zhi Yu was well-read, exceptional, and unmatched. Accumulating wealth with propriety, while publishing and editing ancient texts. Categorizing Wei period writings, dividing Han dynasty classics.
His progeny have inherited his exemplary virtues as well and continue to spread his virtuous legacy within society.
