During the Han Dynasty, after continuing the Qin Dynasty's practice of burning books and burying scholars, there was a strong promotion of Confucianism. The number of students in the Imperial Academy often numbered in the tens of thousands, and schools in various counties were also crowded with people. Even students from the mountains and countryside set up schools in the marketplaces, which illustrates the fervor for learning during that period! However, by the end of the Han Dynasty, the country fell into chaos, and Confucianism also declined. After the Zhengshi period of the Wei Dynasty, people began to believe in esoteric studies again, and there were very few individuals who truly studied Confucianism. Although Xun Yi and Zhi Yu once revised the rites and changed some official titles, they failed to alter the prevailing social climate.
Since then, the Central Plains region has been plagued by continuous warfare, and civilization and etiquette have been lost. In the Jiangnan region, as political power was being established, daily life was incredibly busy. This continued until the Song and Qi Dynasties. Although the court sometimes established national schools, the focus on educating students was inadequate. Schools often lay neglected for decades, if not centuries, due to financial issues, and there was little oversight. Private schools were virtually nonexistent in the countryside, and few officials in the court understood the classics. The famous Confucian scholars in the court were too focused on their own studies to mentor students. The younger generation possessed limited knowledge and had no place to study and exchange ideas. The Three Virtues and Six Arts had long been neglected.
After our ancestral emperors founded the empire, they were always concerned about this matter. They ordered the search for knowledgeable people nationwide to systematize the Five Rites, establish the Six Principles, reform the calendar, and standardize weights and measures.
In the fourth year of Tianjian, the emperor issued a decree saying, "The prosperity of the Han Dynasty relied entirely on knowledgeable individuals. They studied the Confucian classics, had noble character, and their names and accomplishments have been remembered through the ages. During the Wei and Jin dynasties, society became extravagant, Confucian teachings declined, and good moral values disappeared. These are the reasons why! I work late every day, always thinking about how to find talented individuals. Now that I have found them, of course, they must be rewarded. I will establish five doctoral positions, one for each of the Five Classics, expand the size of schools, and enroll more students." So, Ming Shanbin from Pingyuan, Shen Jun from Wuxing, Yan Zhizhi from Jianping, and He Mao from Kuaiji were appointed as scholars, each in charge of a school. Each school had hundreds of students, with room and board provided. Students with good exam scores could go straight into government positions. In just a few months, people from all over the country flocked to the capital with book boxes, eager to learn. The emperor also sent students to Yunmen Mountain in Kuaiji to study with He Yin from Lujiang. He also dispatched scholars and officials to different regions to set up schools.
In the seventh year of Tianjian, the emperor issued another decree: "The country must be well governed, and education is paramount. To cultivate one's character, one must study the classics of Confucianism. Though I have founded this nation and encouraged learning and cultural growth, we still lack talent, and my goals remain unfulfilled. I’m not advocating for learning just for the benefit of officials and nobles, but rather to ensure that everyone follows proper etiquette, sets a good example, and governs the country well. Now, education in our nation has gradually spread, and customs among various ethnic groups are becoming more aligned. Therefore, we should actively establish schools, enroll more students, teach the Ten Relationships and Three Principles, and extend education across the land to promote Confucianism." As a result, the crown prince, princes, and members of the royal family and nobility all started attending school. The ancestral emperor personally paid respects to the sages and saints, dined and chatted with everyone, and presented gifts. The scene was truly magnificent and lively, embodying the essence of virtue! People like Fu Manrong, He Tongzhi, and Fan Zhen were already well-known; while scholars at the time, such as Yan Zhi and He Mang, were outstanding talents selected this time. I've chronicled all these events in "The Scholars' Chronicles." Fu Manrong, known by his courtesy name Gongyi, was from Anqiu, Pingchang, Shandong. His great-grandfather, Tao, was a writer during the Jin Dynasty; his father, Yinzhi, served as the chief scribe in the Song Dynasty. From a young age, he had a passion for learning, especially excelling in 'Laozi' and the 'I Ching.' He had a free-spirited personality and loved to boast, often saying, "He Yan had doubts about all nine aspects in the 'I Ching.' I think He Yan didn't study properly, so he didn't understand the subtleties of Pingshu (referring to Fuxi)." He often gathered students to teach, making a living from it. Later, he became a military officer in the Cavalry.
Emperor Ming of Song had a particular fondness for the "Book of Changes." Once, he summoned all the courtiers to Qing Shu Hall for a lecture and ordered Fu Manrong to give a lecture on the texts. Fu Manrong was exceptionally handsome, and Emperor Ming always compared him to the legendary scholar Ji Shuye, even having the painter Lu Tanwei from Wu Di create a portrait of Ji Shuye to give to him. Later, Fu Manrong was promoted to the position of Sima. When Yuan Can was the magistrate of Danyang, he invited Fu Manrong to be the magistrate of Jiangning, and later he was promoted to the position of Shangshu Wai Bing Lang. When the Song Dynasty collapsed, he served as the Chief Historian of the State of Fuguo and the Governor of Nanhai. At the beginning of the Qi Dynasty, he became the Attendant Cavalry of Tongzhi. In the early years of Yongming, he was appointed as the Prince's chief tutor, responsible for teaching the Prince. General Wang Jian had a very good relationship with him and asked him to co-author "The Rites of Mourning" with Sima Xian of Henan and Lu Cheng of Wu County. After completing the writing, Wang Jian wanted to work with him to establish a system of rites and music. Unfortunately, Wang Jian passed away, and Fu Manrong was later promoted to Zhongshu Shilang, the counselor of the Grand Marshal, and subsequently sent to serve as the Governor of Wuchang. During the Jianwu period, he returned to the court and served as Zhongsan Daifu. At that time, Emperor Ming did not prioritize Confucianism, and Fu Manrong's family was situated east of Waguan Temple. He set up an elevated seat in his home, and whenever guests came, he would invite them to sit in the elevated seat and explain the texts to them. He often had dozens, sometimes even hundreds, of students. After the establishment of the Liang Dynasty, as Fu Manrong was a respected Confucian scholar, Emperor Wu of Liang summoned him to the position of Sima and later sent him to serve as the Governor of Linhai. In the first year of the Tianjian era, Fu Manrong passed away while in office at the age of 82. He authored several works, including "Book of Changes," "Classic of Poetry," "Interpretation of Mourning Attire," "Laozi," "Zhuangzi," and "Analects Interpretation." His son, Fu Peng, is also mentioned in the "Biographies of Good Officials."
He Tongzhi, courtesy name Shiwei, hailed from Qin County in Lujiang Commandery, and was a sixth-generation descendant of Yun Shi, who served as the Inspector of Yuzhou. His grandfather, He Shaozhi, held the position of Attendant Cavalier in the Song Dynasty; his father, He Xin, held an official position during the Qi Dynasty. Tongzhi had a passion for the "Three Rites" since childhood, dedicated himself to his studies, worked diligently, and memorized more than two hundred passages from the "Book of Rites" by heart. At that time, Grand Commandant Wang Jian, a renowned Confucian scholar, held He Tongzhi in high regard.
He Tongzhi first served as a minor official in Yangzhou, then became a scholar at the Imperial Academy, and gradually rose to become a Military Advisor to the Ministry of Works and a Gentleman of the Altar of Imperial Sacrifices. During the reign of Emperor Jianwu of Qi, he served as a Military Advisor in the Northern Garrison Office, taught the Crown Prince, and also served as the Magistrate of Danyang County. At that time, renowned scholars such as Infantry Colonel Liu Zhuang and Scholar Wu Bao had passed away, and in the capital, He Tongzhi was considered a great scholar. He was well-versed in various ceremonial practices, national matters, and rituals concerning auspicious events and sacrifices. People sought his counsel, and his reputation was widespread. Later, he became an Infantry Colonel and a Doctor at the National University, then a Consultative Military Advisor to the Cavalry, and finally became a Sima. During the Yongyuan era, amidst the turmoil in the capital, He Tongzhi continued to gather students for academic discussions without ever letting up.
During the early establishment of the Liang Dynasty in the Southern Dynasties, he was appointed as the General of Cavalry. Emperor Wu of the Liang Dynasty attached great importance to Confucianism, so he appointed He Tongzhi as the Deputy Left Minister of Rites. At that time, the state was in turmoil, and He Tongzhi formulated many policies based on the "Book of Rites," which greatly contributed to the nation's development. In the second year of Tianjian, He Tongzhi passed away at the age of fifty-five. Emperor Wu of Liang was deeply saddened and wanted to posthumously confer an official title upon him; however, according to custom, the Deputy Left Minister of Rites was not posthumously appointed. Emperor Wu of Liang made an exception and decreed to posthumously appoint him as the Yellow Gate Attendant, which was regarded as a great honor among Confucian scholars. He authored numerous articles and works on ritual systems, totaling over a hundred. His sons were He Chaoyin and He Chaohui.
Fan Zhen, styled as Zizhen, was a native of Wuyin County (now Wuyang County, Henan Province). He was the sixth generation grandson of Wang Lun, the General of Peace in the Jin Dynasty. His grandfather, Fan Qu, served as a Gentleman of the Palace Secretariat, and his father, Fan Meng, died young. Fan Zhen grew up in poverty, but he remained devoted to his mother and was very careful. Before he turned twenty, he heard that Liu Yuan from Pei was lecturing to a group of people, so he sought to study under him. Fan Zhen possessed remarkable learning abilities and was exceptionally diligent. Liu Yuan highly appreciated him and personally conducted the cap ceremony for him. Fan Zhen studied under Liu Yuan for several years, and even when he returned home, he always wore coarse clothes and walked barefoot. Among Liu Yuan's students were many high-ranking officials who traveled in carriages, but Fan Zhen maintained his simplicity and humility, feeling no shame whatsoever.
When he grew up, Fan Zhen read extensively, well-versed in history and classics, particularly well-versed in the "Three Rites." He had a very upright character, liked to speak the truth, and made bold statements, so he wasn't particularly well-liked by his colleagues. Only his nephew Xiao Chen shared a close bond with him. Xiao Chen was eloquent and always admired Fan Zhen's talent and knowledge. He first served as the registrar of Ningman County in the Qi Dynasty, and gradually rose to become an official in the Shangshu Palace. During the Yongming period, the Qi Dynasty and Northern Wei had diplomatic relations, exchanging envoys each year, and the court selected talented individuals to serve as envoys. Fan Zhen, his brother Fan Yun, nephew Xiao Chen, Langya native Yan Youming, and Hedong native Pei Zhaoming all took turns serving as envoys to Northern Wei, earning a reputation in neighboring states. At that time, Prince Ziliang of Jingling hosted a gathering, and Fan Zhen was among the attendees. During the Jianwu period, Fan Zhen was promoted to Chief Military Historian. Later, he was sent to serve as the Prefect of Yidu. After his mother's death, he resigned and returned to his southern hometown.
When the Rebel Army arrived, Fan Zhen wore mourning clothes to greet them. Emperor Gao (Xiao Daocheng) was acquainted with Fan Zhen from their days at the Western Palace and was very pleased to see him. After the fall of Jiankang City, Emperor Gao appointed Fan Zhen as the Prefect of Jin'an. Throughout his tenure, he remained honest and frugal, subsisting solely on the salary provided by the court. After serving four years as Prefect, he was recalled to the capital to serve as Deputy Left Minister. Upon returning home, while relatives and friends came to see him, he only visited the former Prefect Wang Liang. When Fan Zhen served in the Qi Dynasty, he and Wang Liang worked in the same department as court officials and were old friends. By this time, Wang Liang had already been dismissed and was at home. Fan Zhen proactively welcomed the Southern Army, with aspirations of seizing political power, but his aspirations went unfulfilled. He was always unhappy, so he discreetly forged connections in hopes of changing his circumstances. Later, he was demoted to Guangzhou due to his involvement with Wang Liang. For further details, refer to Wang Liang's biography.
Initially, Fan Zhen served Prince Liang of the Qi Kingdom. Prince Liang had great faith in Buddhism, while Fan Zhen strongly advocated the absence of Buddha. Prince Liang asked him, "If you don't believe in cause and effect, then how can there be wealthy and high-status individuals in this world, and how can there be poor and lowly individuals?" Fan Zhen replied, "People are born like flowers on a tree, blooming together from the branches, opening together from the flower buds, and then falling with the wind. Some may fall on curtains and canopies, landing on soft mats; some may fall on the fence wall, dropping into the dung pit. Your Highness is the one who lands on the mat; I, a mere lowly official, am the one who falls into the dung pit. Though the paths of wealth and poverty may differ, where is the cause and effect in that?" Prince Liang was puzzled by this question.
Later, Fan Zhen articulated his thoughts in an essay titled "The Annihilation of God." In the book, it is written: Someone asked me, "God will perish, how do you know it will perish?" I replied, "God is form, and form is God; so when form exists, God also exists; when form perishes, God also perishes." Someone asked, "Form is unconscious, God is conscious. Consciousness and unconsciousness are inherently different; God and form cannot be confused. I have never heard of form and God being the same thing." I replied, "Form serves as the material basis of God, while God represents the function of form; so form refers to its material basis, and God refers to its function; form and God cannot be separated." Someone asked, "God is not originally material, form is not originally functional; it cannot be said that they are indistinguishable. What is the reason for this?" I replied, "Though the names differ, their essence is similar." Someone asked, "Since the names are different, how can the essence still be similar?" I replied, "God in relation to form is like the blade in relation to the knife; form to function is like the knife to the blade; the term 'blade' does not equate to 'knife,' and the term 'knife' does not equate to 'blade.' But without the blade, there is no knife; without the knife, there is no blade. You’ve never heard of a knife existing without its blade; how can you accept that form perishes while God still exists?"
Someone asked, "A knife and its blade can be understood this way; physical form and spirit, however, are not the same. Why is this so? The substance of trees is devoid of consciousness, while the substance of humans possesses consciousness; humans have both substance similar to trees and consciousness different from trees. Doesn't this mean that trees have one type and humans have two?" I replied, "You are saying something very strange! If humans had substance for physical form similar to trees, and consciousness different from trees, then it could be as you said. Currently, the substance of humans possesses consciousness; the substance of trees, on the other hand, is devoid of consciousness. The substance of humans is not the substance of trees, and vice versa. How could there be substance similar to trees, yet consciousness different from trees?"
Someone asked, "The reason why the substance of humans is different from the substance of trees is because it possesses consciousness. If humans lacked consciousness, what would differentiate them from trees?" I replied, "Humans do not have substance without consciousness, just as trees do not have physical form with consciousness."
Question: When a person dies, does their body turn into something that lacks consciousness?
Answer: Yes, it no longer belongs to a living person.
Question: So, when a person is alive, they have a physical body like a tree, but with more consciousness than a tree?
Answer: A dead person is devoid of consciousness, just like a tree, while a living person has higher consciousness than a tree, but without a stiff body like a tree.
Question: Aren't the bones of a deceased person part of a living person's body?
Answer: The body of a living person and that of a deceased person is completely different; they have undergone a complete transformation. It is not correct to say that a living person's body becomes the bones of a deceased person.
Question: If a living person's body doesn't turn into the bones of a deceased person, then the bones of a deceased person do not come from a living person's body. So where do these bones come from?
Answer: The body of a living person transforms into the bones of a deceased person.
Question: Although a living person's body may become the bones of a deceased person, isn't it because they were alive first? Doesn't this mean that the body of a deceased person and a living person are still the same?
Answer: This is like lush trees turning into withered trees; the essence of the withered tree, is it still that of a lush tree?
Question: A flourishing body becomes a withered body; a withered body is a flourishing body; silk turns into thread, and thread is silk. What is the difference?
Answer: If withering is equal to flourishing, and flourishing is equal to withering, then when flourishing, it should wither, and when withered, it should bear fruit. Furthermore, flourishing trees should not turn into withered trees, because flourishing is withering, and there is no change. Flourishing and withering are the same; so why not wither before flourishing? Why must it be flourishing first and then wither? The same principle applies to silk and thread.
Question: When a person dies, the body should completely cease to exist. Why does the corpse remain and exist for so long?
Answer: The generation and destruction of living things have their own laws. Something that appears suddenly will inevitably vanish just as abruptly; something that appears slowly will inevitably disappear gradually. Things that appear suddenly, like lightning; things that appear slowly, like animals and plants. There are sudden and slow processes; this is the law of all things.
Question: Is the body the mind? Are hands and feet also part of the mind?
Answer: These are all part of the mind.
Question: If these are all part of the mind, since the mind can think, shouldn't hands and feet be able to think too?
Answer: Hands and feet should also have feelings of pain and itching, but they do not engage in moral reasoning.
Question: Are feelings and thoughts the same thing or different things?
Answer: Feelings and thoughts are interconnected. On the surface, they are feelings; at a deeper level, they are thoughts.
Question: If that's the case, there should be two considerations, right? Since there are two considerations, are there two gods?
Answer: The human body has only one; how could there possibly be two gods?
Question: If there is only one god, how can it perceive pain and itching, and also have moral considerations?
Answer: Just as hands and feet are distinct yet belong to the same person, moral considerations and feelings of pain and itching are different, but they all belong to the same god.
Question: Moral considerations have nothing to do with hands and feet, so what are they related to?
Answer: Moral considerations are governed by the heart.
Question: "Does 'heart' refer to the heart among the five viscera?"
Answer: "Yes."
Question: "What is different about the five viscera, and why is it only the heart that has ethical considerations?"
Answer: "The seven apertures are also different, but their functions are also different."
Question: "Thinking does not have a fixed location, how do you know that the heart is in charge?"
Answer: "Each of the five viscera has its own function; none of them can think, so it is known that the heart is the basis of thinking."
Question: "Why not rely on the eyes and other organs?"
Answer: "If thinking can be located in the eyes, then why can't the eyes be located in the ears?"
Question: "Thinking does not have a fixed location, so it can be located in the eyes; the eyes have their own designated place and do not need to be located in other organs."
Answer: "Why do the eyes have their own designated place while thinking does not? If thinking has no fixed location and can be based in different places, then can't one person's emotions be based in another person's body, or one person's character reside in another person's body? Is that even possible? Absolutely not!"
Question: "The physical form of a sage is the same as that of an ordinary person, but there is a difference between the sage and ordinary people, so it is known that form and spirit are different."
Answer: "Incorrect. Pure gold can shine; inferior metals cannot shine. There exists pure gold that shines, and of course, there is inferior metal that cannot shine. How can the spirit of a sage reside in the body of an ordinary person, or the spirit of an ordinary person reside in the body of a sage? Therefore, things like the facial features of Ba Cai, Zhong Tong, Shun, Hua; the appearance of Long Yan, Ma Kou, Xuan Yuan, Hao; these highlight the differences in physical appearance. Bi Gan's heart, the shape of the seven apertures arranged in a corner; Bo Yi's gallbladder, the size of a fist; these are differences between the heart and organs. Therefore, it is known that sages are gifted differently from ordinary people, surpassing not only others in morality but also surpassing all creatures in form. Although the bodies of ordinary people and sages are the same, I cannot agree with this statement."
Someone asked me: "You said that the appearance of a sage must be different from that of an ordinary person. How come Yang Huo looks like Confucius, Xiang Yu looks like Emperor Shun? Shun, Xiang Yu, Confucius, Yang Huo, they are all exceptionally intelligent, but their appearances are very different; what's the explanation for this?"
I replied, "Stones might look like jade, but they are not jade; chickens might resemble phoenixes, but they are not phoenixes; this kind of thing does exist, and the same principle applies to humans. Though Xiang Yu and Yang Huo might look similar, they are actually different; their inner selves and characters are not the same, so looking alike is of no use."
He then asked, "Ordinary people and saints are different, both in appearance and character, which is understandable. However, saints are highly enlightened, and there should be only one truth; yet Confucius and Duke Zhou have different appearances, King Tang and King Wen also have different appearances, and gods do not rely on outward appearances, which is even more obvious."
I explained, "The inner selves and characters of saints are the same; appearances do not have to be the same, just like horses come in different colors but can all travel a thousand miles a day, and jades come in different colors but are all equally beautiful. So, the two kinds of jade from the State of Jin, Jue and Jing, have the same price and are both priceless; the two types of horses, Hua Liu and Lu Li, can both travel a thousand miles a day."
He then asked, "I understand the concept of form and spirit being inseparable, so when the physical body dies, the spirit also perishes, which is natural. But the scriptures say 'erect temples for them, make offerings to them,' what does this mean?"
I replied, "This is the teaching of the saints. The purpose is to comfort those who are filial and warn those who are not, using gods to warn them, and that's the point."
Finally, he asked, "Bo You was killed wearing armor, Peng Sheng turned into a pig, these events are recorded in tombs, is it only for the purpose of educating people?"
I replied, "There are many spirits and monsters; some exist, some disappear, and many people who are forced to death do not all become ghosts. Why did Peng Sheng and Bo You specifically turn out this way? They suddenly turned into humans or pigs; they might not have been the sons of Qi or Zheng."
Lastly, he asked, "The Book of Changes says 'knowing the situation of ghosts and deities, being similar to heaven and earth without defying them,' and it also says 'carrying a cart of ghosts.' What does this mean?"
I replied, "There are birds, there are beasts; this is the difference between flying and walking. There are humans, there are ghosts; this is the difference between yin and yang. When people die, they become ghosts; when ghosts die, they become people; I still don't know about that."
Someone asked him, "Knowing that these gods and Buddhas are all illusions, what's the use?" He replied, "Buddhists disrupt the government, and monks corrupt social morals. Like the wind dispersing the mist, the chaos is relentless. I am deeply troubled, yearning to rescue them from their suffering. Those people drive their families into bankruptcy to support monks, single-mindedly devoted to the Buddha, yet they ignore their own relatives and lack compassion for the poor. Why is this? Because they have deep feelings for the monks but shallow compassion for others. Thus, they are miserly to their poor friends, often coming off as unkind; but to wealthy monks, they are generous and joyful. Is it because monks receive endless donations, while friends offer nothing in return? They give alms to the monks and claim merit for themselves. They also mislead people with vague words, frighten them with the pain of hell, tempt them with false promises, and entice them with the happiness of heaven. Therefore, people abandon proper etiquette, wear monks' clothes, discard ritual vessels, and replace them with bottles and bowls; every household abandons family ties, and everyone cuts off their descendants. This leads to the military being defeated on the battlefield, officials neglecting their duties, food being squandered on entertainment, and wealth being wasted on clay and wood carvings. So the wicked run rampant, while the praises of Buddhism are sung in fits and starts, and because of this, the atmosphere of corruption persists, leading to endless calamity. If we adhere to the natural way, everything will coexist in harmony. Things will naturally appear and disappear, without hindrance or pursuit. Adapting to the laws of nature, everyone can maintain their nature. The common people will be content with farming, and the nobles will maintain simplicity and tranquility; farming with food in abundance, raising silkworms for clothing, with clothes in plenty. The lower class will have surplus food to support the upper class, and the upper class will no longer need to exert great effort to oversee the lower class. This way, lives can be preserved, the country can be rectified, and greatness can be achieved. This is the essence of the matter.
Not provided.
As soon as this statement was made, there was an uproar among the political circles, with many people gathering to oppose the monks, but Ziliang was unable to sway them. Zhen stayed in the south for many years and was later summoned back to the capital. Upon returning to the capital, he was appointed as a Lang of the Central Secretariat and a Doctor of the National University, eventually passing away while in office and leaving behind a collection of ten volumes of writings. Zixu, whose courtesy name was Changcai, inherited his father's academic pursuits and initially served as a Doctor at the Imperial Academy. Zixu was eloquent, and during the era of Great Harmony, he often served as the host for guests, receiving envoys from the north. Later, he was promoted to the position of military advisor to the Prince of Pingxi in Xiangdong and served as a reader for the Prince of Xuancheng. Eventually, he was exiled to serve as the Interior Minister of Poyang and passed away while in office. Yanzhi, styled Xiaoyuan, was a native of Zigui in Hubei. His grandfather, Yan Qin, had served as a councilor during the Song Dynasty. Yanzhi had a fondness for reading the works of Zhuangzi and Laozi from a young age and could discuss these works profoundly. He also had a deep understanding of the Book of Mourning Garments, the Classic of Filial Piety, and the Analects of Confucius. As he matured, he extensively studied Zheng Xuan's commentaries on the Book of Rites, the Book of Changes, the Book of Songs, and the Zuo Zhuan. He was known for his sincerity, filial piety, caution, and kindness, never looking down on others because of his own knowledge. When his father passed away during his youth, he adhered to a vegetarian diet for twenty-three years, only stopping when he fell ill with a cold.
During the reign of Qi Yong Emperor, he began his official career, first serving as an attendant of the Lu Ling Kingdom, and later promoted to the position of Right Attendant of the Guanghan Kingdom. After the King of Guanghan was killed, the locals were too afraid to approach, but only Yan Zhizhi went to mourn, taking it upon himself to handle the funeral arrangements, walking barefoot to the grave, and even building a tomb for the King of Guanghan himself. After the funeral was completed, he returned, and at that time, people held him in high regard for his loyalty. During the Jianwu period, he was promoted to the position of Assistant Minister and Cavalry Attendant. Later, he served as the county magistrate of Kangle Marquis, where he was known for his integrity and incorruptibility, and was praised by the people and officials. In the second year of Tianjian, he was appointed as a military officer in the rear cavalry. Emperor Gaozu issued a decree to find officials who understood Confucianism to organize the Five Rites, and Yan Zhizhi was recommended by the appropriate authorities to be in charge of the funeral rites. At the beginning of the fourth year of Tianjian, the court established the role of "Doctor of the Five Classics," and Yan Zhizhi was appointed as the Doctor of the Five Classics. His lecture hall was located in Chaogou, often attended by over a hundred students. When Yan Zhizhi lectured, students from the other four halls would often come to listen, with attendance often exceeding a thousand. In the sixth year of Tianjian, he was promoted to the position of Military Advisor's Secretary, still serving as a doctor. In the seventh year of Tianjian, he passed away in the lecture hall at the age of fifty-two. Since falling ill, Yan Zhizhi refused to accept his salary, so he and his family struggled in poverty. After his death, his family couldn't even afford a proper funeral, so his students came together to pool their money to buy a house, enabling them to conduct a proper funeral.
This person is kind-hearted and has a particular fondness for doing good deeds, and he does them all quietly, without seeking recognition. Even in remote areas, he never slacks off. Once, while walking in the mountains, he saw a sick man and asked him his name, but the man couldn't respond. He took him home and treated him, but six days later, the man passed away. He arranged the funeral and burial for him, but he had no idea who the man was. Another time, he was strolling along the river and saw a sick man lying by the river. He stepped out of his car and inquired what was wrong. The man said his last name was Huang, he lived in Jingzhou, worked for someone, got very sick, and the boat owner was about to leave, so they abandoned him on the shore. Feeling deeply saddened, he took Mr. Huang home to care for him. A year later, Mr. Huang had fully recovered and wished to repay his kindness by serving him for life. He kindly declined and gave him some money and provisions before sending him on his way. He has performed countless good deeds without ever seeking recognition. He even authored a book titled "Annotations on Xiong Rituals," which consists of a staggering four hundred seventy-nine volumes!
He Zhang, styled Deyan, was a native of Shanyin, Kuaiji. His ancestor He Daoli was proficient in the "Three Rituals" and served as an official of the Three Dukes and the magistrate of Jiankang Prefecture during the Song Dynasty. He Zhang began his studies at an early age. During the Qi Dynasty, Liu Zhuang, a native of Pei, became the magistrate of Kuaiji Prefecture and held He Zhang in high regard, believing he was a prodigy. Once, Liu Zhuang took He Zhang to visit Zhang Rong in Wu County and said to Zhang Rong, pointing at He Zhang, "This child is exceptionally intelligent and will definitely become a great master of Confucianism in the future!" Upon returning, Liu Zhuang recommended He Zhang for admission to the National University. Later, He Zhang passed the imperial examination in the Classics and became the sacrificial official in Yangzhou, and shortly after also served as an assistant teacher at the National University. He later held positions such as a court official, a scholar of the Imperial Academy, and a minister of rites. After the death of his mother, he resigned from his position. In the early years of Tianjian, he became a minister of rites again, and someone recommended his expertise in ceremonial rites. The emperor summoned him, had him explain the principles of 'Rites,' and was highly impressed by him, ordering him to come to the palace to give lectures on the first and fifteenth of each month. In the fourth year of Tianjian, the court established the Institute of the Five Classics and appointed He Zhang as a scholar of the Five Classics, specifically instructing him to develop the ceremonial protocols for the crown prince and write the "Meanings of the Five Classics." He Zhang was particularly knowledgeable about ancient ceremonial rites. At that time, the emperor was reforming the system of rites and music traditions, and many of He Zhang's suggestions were implemented. In the seventh year of Tianjian, he was appointed as an infantry captain and continued to serve as a scholar of the Five Classics. In the ninth year of Tianjian, he fell ill, and the emperor even sent people to deliver medicine to him. Unfortunately, he passed away at his residence at the age of fifty-nine. He wrote many books, such as "Rites," "Changes," "Laozi," "Zhuangzi's Commentaries," "Court Discussions," and many more, totaling several hundred articles, including the "Annotations on Ceremonial Rites" in 145 volumes. He Zhang was especially proficient in 'Rites,' and his students often numbered over a hundred, with dozens achieving success in the imperial examinations and earning the title of jinshi.
There were two brothers, the elder brother named Ge, courtesy name Wenming. From a young age, he was familiar with the "Three Rites," and as he grew up, he also studied the "Classic of Filial Piety," "Analects," "Book of Songs," and "Zuo Zhuan." He first served as an attendant in the Kingdom of Jin'an, and served as a scholar at the Imperial Academy, as well as a tutor for the King of Xiangdong. Later, the emperor sent him to Yongfu Province to teach etiquette to the three princes of Shaoling, Xiangdong, and Wuling. Gradually, he rose to the position of military advisor in the Xiangdong Prince's residence, and later became a Minister of Rites. Shortly thereafter, he was appointed magistrate of Moling County, and then promoted to National Scholar, where he taught hundreds of students at the Imperial Academy. Later, he was appointed as the General of the Western Army, and also served as a consultative officer to the Prince of Xiangdong, as well as the magistrate of Jiangling County. When the Prince of Xiangdong established a school in the palace, he appointed Ge as the Chief Sacrificer for the Confucian scholars, drawing many officials and dignitaries from the Jingchu region. He served as the Prefect of Nanping County twice, gaining the affection and respect of both the people and officials. He was later promoted to General Zhenwei, and also served as the Chief Historian of Pingxi and the Prefect of Nanjun. Ge was very filial, often unable to farm personally due to his pursuit of a salary, regretting not being able to fully show filial devotion. During his time as a county official in Jingzhou, his salary was not enough to support his family, and he longed to return home to build a temple to express his filial devotion. In the sixth year of the Datong era, he passed away at the age of sixty-two. His brother Ji, who was also well-versed in the "Three Rites," held various positions, including Minister of Rites, concurrently serving as an Attendant in the Imperial Secretariat, and later rose to the rank of Infantry Colonel, Yellow Gate Gentleman of the Imperial Secretariat, and concurrently as a Compiler.
Sima Yun, courtesy name Zhensu, was from Wen County in Henei Prefecture and was the seventh-generation grandson of Prince Qiaolie, a general of the Jin Dynasty. His grandfather Sima Liang was the Minister of Construction in the Song Dynasty, and his father Sima Duan was a Court Official of the Qi Dynasty. Sima Yun grew up in poverty but had a passion for learning. He studied diligently under Liu Yuan, a scholar from Pei, and was highly appreciated by him. As he grew older, he became knowledgeable in various classics, especially skilled in the "Three Rites." During the reign of Emperor Jianwu of Qi, he was appointed as a court official, and later promoted to the position of a military officer in the royal court. In the early years of the Tianjian era, he served as the magistrate of his home province, and later was appointed as the magistrate of Jiyang County, where he made significant contributions. He later entered the court and served as a minister in the Department of Rites.
Seven years ago, Empress Dowager Chen of Ancheng passed away. The Governor of Jiangzhou, Prince Xi of Ancheng, and the Governor of Jingzhou, Prince Dan of Shixing, both submitted requests to resign from their posts due to their mother's passing. However, the Emperor denied their requests and ordered them to continue their duties. Since the Empress Dowager passed away in the capital, no one was available to oversee the funeral arrangements.
A scholar named Zhou She proposed, "He Yanxian once stated, 'A son does not mourn for his mother's siblings, and a wife does not mourn for her husband's aunts, so there is no obligation to mourn for a grandmother.' Yu Weizhi also said, 'Not only does a son not mourn for his mother's siblings, but a grandson also does not mourn for his father's kind mother.' Therefore, mourning for a kind grandmother is not in accordance with the rites. However, considering the family's sorrow, it should not be treated the same as that of ordinary families. According to the father's mourning customs, the sons must receive condolences. The grandsons of the two princes should wear plain mourning clothes for one day at the conclusion of the mourning period to honor their grandmother's memory." The Emperor ordered, "Since the two princes are far away, and their sons should handle the funeral arrangements on their behalf."
Zhou She continued, "The 'Book of Rites' says, 'Wearing a white cap and black mourning clothes is the mourning attire of the son's surname,' so the crown prince's mourning attire should differ from that of ordinary people. He can wear garments made of fine cloth, use silk for neckties, and should refrain from listening to music for three years. Moreover, both the 'Book of Rites' and the 'Spring and Autumn Annals' record that common mothers do not receive ancestral worship, referring to situations without an emperor's mandate. Empress Wu was granted titles by the court and can follow the ritual of the Ancheng Wang family, so she should be worshiped in the ancestral temple, and her tablet should remain until five generations of her relatives have passed. Although Empress Chen's status is different from Empress Wu, if her grandson does not observe mourning for her, her tablet should not be enshrined in the temple. Her son should cease offering sacrifices, and her grandson should also refrain, in accordance with the scriptures." Therefore, Emperor Gaozu ordered the ritual officials to discuss the mourning issue of the crown prince's mother.
Jun suggested, "In the Five Mourning Attire System during the Song Dynasty, when a crown prince mourns for his foster mother, according to the 'Book of Rites,' he should adhere to the minor mourning system. In 'Zengzi Asks,' it is recorded that Zixiu asked, 'Is it in accordance with the ritual for a son to mourn for his foster mother as he would for his birth mother?' Confucius said, 'It is not in accordance with the ritual. In ancient times, men had teachers outside and loving mothers at home, both of whom were appointed by the monarch to educate their sons. What justification is there for mourning?' Zheng Xuan's note says, 'This refers to the sons of monarchs.' If the sons of monarchs are not required to mourn, then the sons of kings should not mourn either. The 'Mourning Attire Classic' says, 'The son of a nobleman mourns for his foster mother out of filial piety.' The 'Commentary' says, 'The son of a nobleman is a nobleman's son.' Zheng Xuan cites 'Neize': the three-mother system only applies to ministers and high officials. By extension, the mourning system for foster mothers does not apply to heirs within the fifth rank or to individuals below the rank of third-class scholar. If the mourning only applies to ministers and high officials, then the sons of marquises are not subject to this mourning system, let alone crown princes. This system should be abolished according to the 'Book of Rites' to resolve uncertainties from previous generations."
Emperor Gaozu believed that his statement was incorrect and said, "In the Book of Rites, it mentions three situations regarding a kind mother: First, if a concubine gives birth to a son without a mother, and another childless concubine raises him, they are called mother and son, and they mourn for three years. This is what the 'Chapter on Mourning Garments' refers to as 'a kind mother is like a mother.' Second, if the legitimate wife's son is without a mother, and a concubine raises him with great affection, although the affection is the same, the concubine does not have the status of a mother to the legitimate wife's son. However, because of this deep affection, the mourning period is shorter, so the 'Minor Mourning Garments chapter' does not directly mention a kind mother but instead says 'the concubine is kind to herself' in order to differentiate from the three-year mourning period for a kind mother. Third, if a son originally has a mother but chooses someone of lower status to treat him, it is similar to a teacher and guardian, and there is also affection, so they are also called a kind mother. Teachers and guardians do not have mourning regulations, so this kind of mother also does not have mourning regulations. The 'Inner Regulations' state, 'Choose the suitable one from the mothers to be the child's teacher; next is the kind mother; lastly is the guardian,' which is a clear provision. Here, choosing from the mothers refers to selecting people to be these three kinds of mothers, not choosing a brother's mother. How do we know this? If it is a brother's mother, she had a son before, which would make her the senior concubine, and the senior concubine's rites do have special privileges. How could a son born to a junior concubine be demoted to a guardian? This is impossible. It makes sense for someone with many brothers, but if it is a newborn son, are all three mothers supposed to be absent? Therefore, it can be inferred that the term 'various mothers' in the 'Inner Regulations' refers to the three kinds of mothers, not a brother's mother, which is very clear. Ziyou asked about the guardian's kind mother, not the kind mother for three years of minor merit, so Confucius was able to respond in this way. Doesn't this prove that the guardian's kind mother is not subject to mourning regulations? Zheng Xuan did not differentiate between the three kinds of kind mothers, causing confusion in interpretation, and citing examples without mourning regulations to explain 'kind to oneself,' which led to misunderstandings in later interpretations. The classics state that 'a nobleman's son' refers to a high official, indicating that even those in high positions behave similarly, so it should be the same for those higher up, hence the saying 'a nobleman's son is a nobleman's son.' In short, if it is a nobleman, then everything is included. By interpreting the classics in relation to each other, one can understand the meaning of kindness and apply it to those above high officials. This system from the Song Dynasty does not violate the meaning of the Book of Rites and should not be easily abolished, which is truly questionable." Therefore, Yun and others requested a modification to the system: after the mother of the legitimate wife's son passes away, he should be raised by the father's concubine, mourning for five months regardless of social status, as a permanent change to the system. He was later promoted several times, reaching the position of advisor at the royal court, then appointed as the Left Deputy of the Ministry of Personnel, later exiled as the Interior Minister of Shixing, and ultimately died while in office.
Zishou inherited his father's profession and was proficient in the Three Rites. During the Datong period, he first served as an official in the Ministry of Rites at court and was later appointed as the magistrate of Qu'e County. Bian Hua, also known as Zhaoqiu, was from Jiying Yuanju in Jiyin. He was the sixth-generation grandson of Bian Hu, the loyal and faithful general of the Jin Dynasty. His father, Bian Lunzhi, served as a censor. Bian Hua grew up in poverty but was exceptionally studious. At the age of fourteen, he was recruited as a student in the National University and became well-versed in the Book of Changes. As he matured, he delved deeply into the Five Classics and formed close friendships with Ming Shanbin from Pingyuan and He Yucheng from Kuaiji, studying together. He initially served as an official in the Yuzhang Kingdom within Qi and gradually rose through the ranks to become a court official overseeing military affairs and a military officer in the Western Expedition. In the early Tianjian period, he was promoted to the military officer of Linchuan Wang, concurrently serving as a teaching assistant in the National University. He later transferred to be the military officer of Ancheng Wang and also held the title of Doctor of the Five Classics, recruiting students to teach. Bian Hua was knowledgeable, skilled in debate, and adept at explaining scriptures and analyzing principles, establishing him as one of the most distinguished scholars of his era. The study of laws and regulations reached its zenith with Bian Hua. He was later promoted to an official in the Ministry of Rites and then appointed as the magistrate of Wuxian County, and eventually passed away.
In short, Bian Hua, styled Zhaoqiu, was from Jiyingyuanju and was a descendant of the great general Bian Hu of the Jin Dynasty. His father was an official at court. Although he grew up poor, Bian Hua had a passion for learning and mastered the Book of Changes at the age of fourteen. As he got older, he thoroughly studied all the Five Classics alongside a group of friends. He served as an official in a kingdom in the Qi region and then gradually climbed the ranks, eventually becoming a teacher who instructed students in the Five Classics. His knowledge was extensive, his debating skills exceptional, and his teaching abilities remarkable, which made him one of the most prominent scholars of his time. He was pivotal in fully reviving the lost knowledge of Zhong Lu from the Jiangzuo region. He was promoted to become an official in the Ministry of Rites and was later appointed as the magistrate of Wuxian before eventually passing away.
Cui Ling'en hailed from Wucheng County in Qinghe Prefecture. He studied diligently from a young age, visited many teachers, and was well-versed in the "Five Classics," especially proficient in the "Three Rituals" and "Three Transmissions." Previously, he served as a Taichang Doctor in the north and returned to the south after thirteen years. The Emperor valued his Confucian scholarship and promoted him to Assistant Cavalry Attendant, later elevating him to Infantry Colonel, and simultaneously serving as a National Academy Doctor. Mr. Ling'en attracted a large number of students to his lectures, often drawing hundreds of attendees. He was simple in character, not particularly skilled in rhetoric, but his analyses were exceptionally thorough when explaining the classics. Scholars in the capital held him in high regard, especially the assistant teacher Kong Qian, who particularly appreciated his knowledge. Initially, Mr. Ling'en studied the "Zuo Zhuan" according to Fu Qian's interpretation, which differed from the prevailing interpretations in Jiangdong. Later, he switched to Du Yu's interpretation, often explaining Fu Qian's views in detail and raising objections, ultimately composing the "Zuo Shi Tiaoyi" to articulate his perspectives. At that time, Assistant Yu Sengdan also mastered Du Yu's teachings and wrote the "Shen Du Nan Fu" in response to Cui Ling'en. Both works later gained widespread circulation. (Yu Sengdan was from Yuyao County, Kuaiji Prefecture, specializing in teaching the "Chunqiu of Zuo Zhuan," with hundreds of students attending his lectures. His understanding and application of the classics were unmatched at the time.) Before this, scholars debated the movement of celestial bodies, insisting on two competing theories: "Covering Heaven" and "Round Heaven," believing that the two were incompatible. Mr. Ling'en introduced a new theory positing that "Covering Heaven" and "Round Heaven" were essentially the same. He later served as the Interior Minister of Changsha, then returned to the capital as a National Academy Doctor, drawing even larger crowds to his lectures. Finally, he was appointed as General of Mingwei, Governor of Guizhou, and passed away in office. Mr. Ling'en authored twenty-two volumes of "Annotations on the Book of Songs," forty volumes of "Annotations on the Rites of Zhou," forty-seven volumes of "The Meaning of the Three Rituals," twenty-two volumes of "Interpretation of the Zuo Zhuan," ten volumes of "Zuo Shi Regulations," and ten volumes of "Interpretation of the Gongyang and Guliang Texts."
Kong Qian was a native of Shanyin County in Kuaiji commandery. When he was young, he studied under He Yin and was proficient in the "Five Classics," especially excelling in the "Three Rites," "Classic of Filial Piety," and "Analects." He lectured on these classics numerous times, attracting hundreds of students. He served as an assistant professor at the Imperial Academy, three times as a Doctor of the "Five Classics," and later was promoted to the position of Lang of the Ministry of Rites. He later served as the magistrate of Haiyan County and Shanyin County. Mr. Kong Qian was a Confucian scholar, not skilled in handling government affairs and did not achieve much politically in the county. He eventually passed away at home during the chaos of war in the Taiping era. His son, Kong Chuxuan, also had a grasp of literature and history, eventually becoming a Doctor at the Imperial Academy. Kong Qian's nephew, Kong Yuansu, was also proficient in the "Three Rites" and had a great reputation, but passed away at a young age.
Lu Guang was a native of Zhuo County in Fanyang and claimed to be a descendant of Lu Chen, a Minister of Works during the Jin Dynasty. Lu Chen died during the Rebellion of Ran Min, and although the old aristocratic families in the Central Plains of the Jin Dynasty declined, Lu Chen still left descendants. Lu Guang was well-versed in the classics from a young age and had the demeanor of a Confucian scholar. During the Tianjian era, he returned to serve in the court. Initially appointed as an Attendant Cavalryman of the Household, he was later sent to serve as the Administrator of Shi'an, but was dismissed for errors. After a while, he was appointed General of the Folded Cavalry, leading a thousand soldiers north to battle. Upon his return, he was appointed Commandant of Infantry and also served as a Doctor at the Imperial Academy, responsible for teaching the "Five Classics."
At that time, there were many people from the north, scholars like Cui Ling'en, Sun Xiang, and Jiang Xian, who gathered students for lectures, but their language was often crude and clumsy; only Lu Guang's speech and demeanor were elegant and refined, distinctly unlike that of the northerners. Xu Mian, the Supervisor at that time, who was also well-versed in the classics, greatly admired Lu Guang. Shortly after, Lu Guang was promoted to Attendant Cavalryman of the Household, while retaining his position as a Doctor at the Imperial Academy. He was later sent to serve as Chief Clerk in Xiwu County and for Prince Sui of Guiyang, while concurrently serving as the Administrator of Xunyang. He then served as Chief Clerk of Prince Wuling, also serving concurrently as the Administrator, and eventually passed away while in office.
Shen Jun, style name Shi Song, hails from Wukang, Huzhou in Zhejiang province. His family has been engaged in farming for generations, but he was exceptionally studious. He studied under Mr. Shen Linshi, an elder in the family, alongside his uncle, Tai Shi Shu Ming, for many years. He studied diligently every day, and sometimes when he felt tired and sleepy, he would use a stick to keep himself awake, demonstrating his seriousness about studying. After the passing of Mr. Shen Linshi, Shen Jun left the capital and traveled extensively to attend lectures and further his studies. He eventually mastered the core principles of the "Five Classics," especially excelling in the "Three Rituals."
He initially served as a lieutenant in the court and gradually rose to the position of minister, also serving as an assistant lecturer at the Imperial Academy. At that time, Lu Cui, the Minister of Personnel, wrote a letter to the Supervisor Xu Mian recommending Shen Jun. The letter stated: "The Doctor of the Five Classics, Yu Jida, needs a replacement. The court will surely carefully select the right candidate. 'Zhou Guan' is the fundamental book of all sages, but this knowledge has long been forgotten. Previously, northerners like Sun Xiang and Jiang Xian also studied it, but due to regional differences and accents, few were willing to study it. Only Shen Jun, the assistant lecturer, possesses exceptional knowledge of 'Zhou Guan.' He often gives lectures now, and many famous scholars, such as Liu Yan, Shen Hong, and Shen Xiong, come to listen to his classes. Seated before him, they study diligently, and everyone admires him greatly, and none spoke ill of him. I believe Shen Jun should be promptly appointed to focus on teaching 'Zhou Guan,' explaining it repeatedly, reviving this classic work of the sages that has long been forgotten, and passing on this lost knowledge." Xu Mian accepted Lu Cui's suggestion and requested the court to appoint Shen Jun as the Doctor of the Five Classics. His lectures in the government office often drew hundreds of attendees.
Later, Shen Jun was sent to Huarong as a county magistrate, then returned to the court, serving as an Assistant Cavalier Attendant and continuing to serve as a Doctor of the Five Classics. At this time, the Chamberlain for Laws, He Chen, was tasked with compiling "Officials of the Liang Dynasty" and requested the court to appoint Shen Jun and Confucius Xu together as Academicians of the Western Province to assist in compiling this book. After the completion of the book, Shen Jun also served as a Chamberlain for the Office of Translations. He was later sent to Wukang as a county magistrate, where he passed away there.
His son, Shen Wen'a, inherited his father's scholarly pursuits, particularly excelling in the Zuo Zhuan. During the Taiqing period, he was promoted from an assistant professor at the National University to a Doctor of the Five Classics. In addition to Shen Wen'a, Zhang Ji from Wu County and Confucius Yun from Kuaiji also inherited Shen Jun's scholarly pursuits, both becoming Doctors of the Five Classics and Ministers in the Department of Rites.
Tai Shi Shuming, a native of Huzhou, Zhejiang, was a descendant of the renowned Wu general Tai Shi Ci. He excelled in the Zhuangzi and Laozi from a young age, also studying the Classic of Filial Piety and Record of Rites. He had a deep understanding of the three profound texts of Zhuangzi, Laozi, and Liezi, surpassing anyone of his time. Whenever he lectured, his audience often exceeded five hundred people. He later became an assistant professor at the National University. Prince Shaoling, Xiao Lun, admired his knowledge and brought him along when appointed as the Inspector of Jiangzhou. When Prince Shaoling was transferred to Yingzhou, Shuming followed, lecturing wherever he went, and people south of the Yangtze River learned from him. In the 13th year of the Datong era, he passed away at the age of seventy-three years.
Kong Ziqiu was from Shaoxing, Zhejiang. His parents died when he was young, and his family was poor, but he had a deep love for learning. While farming and gathering firewood, he carried books with him and read whenever he found the time. He worked hard and eventually mastered the classics, particularly excelling in the "Book of Documents." He initially served as an attendant to the Prince of Changsha and served as an assistant teacher at the National University, teaching the "Book of Documents" forty times, with hundreds of people attending each lecture. Later, the Imperial Secretary He Chen was assigned to compile the book "Liang Guan" and recommended Kong Ziqiu to take on the role of a Bachelor of the Western Province, assisting in editing and proofreading. After completing the book, the court appointed him as an attendant in the Ministry of Works, but he declined. Eventually, he also took on roles as the Master of Guests, Secretary, and Bachelor, while keeping his Bachelor title. He later advanced to the roles of attendant, chamberlain, and Cavalry Attendant in the Kingdom of Xiangdong, and also worked as a military secretary to the Duke of Lujiang, as well as an Imperial Secretary. He was subsequently promoted to Infantry Colonel while still holding his Secretary position. When Emperor Gaozu wrote the "Lectures on the Five Classics" and "The Correct Words of Kongzi," he specifically asked him to consult various texts as evidence for his arguments. Once the task was completed, the Emperor ordered him, the Right Guard Zhu Yi, and the Left Minister He Chen to take turns teaching at the Shilin Academy. He was further promoted to Senior Attendant while still holding his Secretary position. In the first year of the Datong era, he passed away at the age of fifty-one years. Kong Ziqiu was quite prolific in his writings throughout his life, leaving behind twenty volumes of "Commentaries on the Book of Documents," thirty volumes of "Collected Annotations on the Book of Documents," continuing Zhu Yi's "Collected Annotations on the Book of Changes" with one hundred volumes, and He Chengtian's "Collected Discourses on Rites" with one hundred and fifty volumes.
Huang Kan was from Wu County and was the ninth-generation descendant of Huang Xiang, the governor of Qingzhou. He was particularly fond of studying from a young age and studied diligently under his teacher He Yang, mastering his teachings completely, particularly excelling in the "Three Rites," "Classic of Filial Piety," and "Analects." He initially served as a part-time assistant at the Imperial College, giving lectures at the school and attracting hundreds of attendees each time. He also authored a fifty-volume work titled "Interpretation of the Book of Rites," which he presented to the court. The emperor ordered it to be stored in the imperial archives. After some time, the emperor summoned him to the Shouguang Palace to lecture on the teachings of the "Book of Rites." The emperor admired him greatly and appointed him as an Assistant Gentleman of the Household, allowing him to continue his role as an assistant teacher. He was deeply filial, reciting the "Classic of Filial Piety" twenty times a day, comparing it to chanting the "Sutra of Avalokitesvara." After his mother passed away, he resigned from his official duties to mourn at home. Prince Shaoling of Xiping held his knowledge in high regard and invited him with generous gifts. However, upon arriving there, Huang Kan fell gravely ill from overwhelming grief and passed away during the summer of the eleventh year of the Daxiang era, at the age of fifty-eight. His ten-volume work "Interpretation of the Analects," like his "Interpretation of the Book of Rites," was highly esteemed, and scholars have been passing down his works ever since.
Yao Cha, the Minister of Personnel during the Chen Dynasty, once remarked: In the past, Sun Shu'ao could discuss political matters even while on horseback, and Huan Rong persisted in studying during the chaos in the world; when the world became peaceful, they all attained high positions and honors; the same goes for Cui, Fu, He, and Yan. Man Rong and Tong Zhi lectured during the late Qi Dynasty without altering their aspirations despite the changing times; He Yang and Yan Zhi, during the period of the Liang Dynasty that advocated Confucianism and emphasized morality, achieved high-ranking official positions, and their dedication to studying ancient classics was remarkable. However, Fan Zhen, who donned mourning attire in his quest for an official position, unfortunately did not fulfill his aspirations, which is truly unfortunate!
