He Dian and others, including Ruan Xiaoxu, Tao Hongjing, Zhuge Qu, Shen Yi, Liu Huifei, Fan Yuanyan, Liu Xu, Liu Hao, Yu Shen, Zhang Xiaoxiu, and Yu Chengxian, the "Book of Changes" states: "A nobleman who lives in seclusion will not worry, nor will he be afraid when alone." Confucius also praised Chang Ju and Jie Ni as recluses. Some ancient recluses felt ashamed to hear rumors of abdication, nobly declining the position of emperor, viewing the possession of a chariot as a disgrace, and not regretting even in the face of death. This represents a disregard for life and a focus on righteousness, aspiring to transcend the secular world, which represents the highest realm among recluses. The "Book of Changes" says: "A nobleman who withdraws from the world will not be bored, and is not afraid when alone."
Some recluses serve as officials in the court, serving under the nobility, content with the status quo, yet able to uphold their own aspirations, maintaining their integrity even in a corrupt environment. This is referred to as a great recluse hidden within the court, considered the second realm. Some recluses feign madness, deafness, and silence, isolating themselves from the world, forsaking rituals and music in favor of their own path, enduring unfilial and unkind behavior without concern. This is for the sake of self-preservation, avoiding harm, achieving a noble state, which is considered secondary. However, they all uphold elegance in speech and conduct, embodying the purity of seclusion. As stated in "Mencius": "People today treat rank and salary as though they were life and death." "Huainanzi" says: "People are mirrored in still waters, not in flowing streams."
These people cannot be compared with those who are in a chaotic world, fighting for fame and profit! "Mencius" said: "Today, people regard titles and wealth as if they were life itself, and losing them as if they were losing life." "Huainanzi" said: "People can all see a calm water surface, but cannot see the turbulent dirty water." Only hermits can truly promote purity and hold back greed and competition! Throughout history, emperors have honored the path of the hermit. Even Tang Yao did not pressure Chao Fu and Xu You to assist, and King Wu of Zhou did not pressure Yi Wu and Bo Yi to assist; although Emperor Gaozu Liu Bang was crude, he showed respect to Huang Shigong and Qi Liji; although Emperor Guangwu Liu Xiu was strict, he also respected Yan Guang and Zhou Yan. From that time on, there were hermits in the world! This atmosphere flourished during the Liang Dynasty, inheriting and developing these noble virtues. These are moral and intellectual examples to follow, so I have recorded them in the "Hermits" chapter.
He Dian, zi Zixi, was from Lin County, Lujiang Commandery. His ancestor He Shangzhi was the Minister of Works in the Song Dynasty. His father He Shuo was the Prefect of Yidu. He Shuo had a respiratory illness and tragically caused his wife's death, and was therefore sentenced to death. He Dian was only eleven years old at the time and was nearly terrified to death. When he grew up, due to the changes in his family, he wanted to sever ties with marriage and his official career, but his grandfather He Shangzhi insisted that he marry a woman from the Wang family of Langye. After the wedding, when he was about to take his bride, He Dian wept uncontrollably, pleading with his grandfather to allow him to live as he wished, and finally got his wish.
He is an elegant-looking man, well-read, and very eloquent. His family background is prominent, with numerous relatives and friends in government positions. Although he does not hold an official position, he often travels around, not wearing a hat or belt, sometimes riding in a cart, sometimes wearing straw shoes, doing as he pleases, enjoying life to the fullest, and only returning home when drunk. Many literati envy him, and people referred to him as "Tong Yin." His brother, named Qiu, also lived in seclusion on Tiger Hill in Wu County. After his brother's death, he abstained from meat and alcohol for a full three years, causing his belt to shrink to half its original size.
Towards the end of the Taishi period of the Song Dynasty, the court summoned him to serve as the Prince's horse attendant. In the early days of the Qi Dynasty, he was repeatedly summoned to serve as a clerk and a junior official in the Prince's court, but he refused each time. He was best friends with Xie Lingyun of Chen County, Zhang Rong of Wu State, and Kong Zhigui of Kuaiji. His younger brother, Dun, built a garden at Donglimen to live in, who had a house built for him by Kong Zhigui. In the garden lies the tomb of Bian Zhongzhen, where he plants flowers and raises a toast to him every time he drinks. Initially, when Chu Yuan and Wang Jian were prime ministers, he told others, "I wrote in the 'Praise of the Qi Dynasty': 'Yuan comes from a prestigious family, Jian is the pride of the country; relying on their uncles, they care for the nation.'" When Wang Jian heard about this and wanted to meet him but realized he couldn't, he gave up. Prince Yi of Yuzhang personally drove to visit him, but he slipped out the back door. When the Minister of Works, Prince Ziliang, sought to meet him, he was at the Falun Temple at the time. Ziliang personally went to invite him, and he donned his square cap and took a seat. Ziliang was thrilled and gifted him Ji Shuye's wine cup and Xu Jingshan's wine pot.
When he was young, he once suffered from severe dysentery, which took him several years to recover from. Later, he lectured at the Wuzhong Stone Buddha Temple, taking naps on the podium, and dreamed of an extraordinary figure who gave him a pill. After taking the pill in his dream, he recovered from his illness, and people believed at the time that it was a result of his noble character. He was carefree in nature, took pleasure in giving alms, and accepted gifts from near and far, which he then redistributed to others. Once, while walking on Zhuque Gate Street, someone stole his clothes from his carriage, but he said nothing upon noticing. Another person apprehended the thief and returned the clothes to him, but he gave the clothes back to the thief. The thief was too frightened to accept, so he urged the thief to turn himself in. The thief, frightened, accepted the clothes and quickly ran away. He had a keen eye for talent and promoted many individuals, recognizing the talents of Wu Xingqiuchi and Jiyang Jiangyan early on, which later proved to be true. As he aged, He Yann married a descendant of Confucius from the State of Lu. This woman was also a hermit. Despite being married, He Yann did not meet with his wife and purposely built a separate room to live in, leaving others baffled. When Zhang Rong from the State of Wu resigned from his official position and expressed his lofty ideals through poetry, He Yann responded with a poem saying, "I’ve heard of the Eastern Capital's prosperity before, but not from reading simple texts." Though it was a jest, Zhang Rong fell gravely ill as a result. Later, when He Yann got married, Zhang Rong wrote another poem for him, saying, "It's a pity that this recluse of yours, in his old age, has become tainted by worldly concerns." This angered He Yann, yet he couldn't clarify his position.
Emperor Gaozu had known He Yan for some time, and after Gaozu ascended the throne, he personally penned a decree stating: "I used to have a lot of leisure time, able to visit you, a recluse, sitting by the bamboo, facing the clear pool, forgetting the present to talk about the past, what joy it brought! It has been fourteen years since I last left your countryside; with the changes in people and circumstances, and the hardships endured, what can I say? Since I was chosen by fate, I have always wanted to see you, secretly looking for opportunities, exerting great effort, as if crossing mountains. Yan Guang went to court nine times and retreated nine times, talking to the emperor about heaven and man and recounting old stories; does it really matter if he showed disloyalty? Wen Xian once visited Cao Pi wearing a leather hat, and Bo Xiong used fine silk to visit Wen Shu; considering past examples, this is not without precedent. Now I present you with a deer skin scarf and other gifts, hoping you can visit in a few days." He Yan, wearing a deer skin scarf and coarse cloth clothes, was welcomed into the Huayuan by Emperor Gaozu, who was very happy, composing poetry and hosting a feast in his honor, extending the same warmth as before.
Emperor Gaozu issued another decree, saying: "Summon the hermit He Dian; his noble character and contentment in a humble dwelling, transcending the physical realm, his thoughts deep and unfathomable. I handle countless affairs daily, yet I still think of the virtuous sages of the past; moreover, I have personally obtained talented individuals of the same era, yet have not allowed them to participate in political affairs. The relationship between ruler and subject is as close as lips and teeth; I must wait for virtuous individuals, sincerely hoping that you would consider assisting the court." He Dian declined the invitation due to illness. Therefore, Emperor Gaozu issued another decree, saying: "Summon the hermit He Dian; his character is noble and detached from worldly affairs, his frank demeanor is natural. In the past, because of your aspirations, we have had many banquets and conversations; my feelings for you are akin to those I have for Ziling; we are like old friends. In the past, Zhong Yu transcended the secular world, accepting the salary of the Han Dynasty; An Daoyi rejected the official position of the Jin Dynasty. These are the great deeds of yore, accomplished by wise men. We have agreed to increase your provisions and provide you with everything you require; daily expenses will be covered separately by the Imperial Household Department. Since you have come, you will be treated the same as any court official, just like Gao Yaoqing."
In the year 504 AD, He Dian passed away at the age of sixty-eight. The emperor issued a decree saying, "He Dian, the newly appointed chamberlain, lived in seclusion in Hengshan and Miyang, was upright throughout his life, and never changed. His sudden passing fills me with great sorrow. Give him a top-quality coffin, grant him twenty thousand coins, fifty pieces of cloth, and all necessary funeral arrangements will be handled by the imperial court." The emperor also ordered He Dian's younger brother, He Yin, saying, "Your wise elder brother, He Dian, also known as Zhengjun, resigned from his official post and retired to seclusion at a young age, upholding his principles throughout his life. He harbored lofty aspirations, was not constrained by worldly matters, rose above the mundane, and was devoted to profound principles. His demeanor was elegant, his spirits high; he was eloquent, was known for his noble character when drinking, and his friends were all refined individuals. As I inherit the throne and seek to promote good moral values, there are many gentlemen in the court. We should value their refined character and also promote such rare virtues among those outside the court. I need individuals who are as upright and honest as he was to achieve great deeds. During his commoner days, I admired him greatly and treated him with the respect given to Zhongyou and Jiang Taigong. In my leisure, I summoned him, and he came to see me dressed casually, just like when he shot arrows at Fen River. I had high hopes for him. His unexpected passing has left me heartbroken. You and his brother share a deep bond, and now that a loved one has passed away, the dream of growing old together is now lost. How can I endure such unending grief?" He Dian had no sons, so his nephew, He Yin, the son of his brother He Gengzi, inherited his family line.
He Yin, courtesy name Ziji, was the younger brother of He Dian. When he was eight years old, his older brother passed away, leaving him devastated; he carried himself with the maturity of an adult. As he grew up, he had a passion for learning and studied the I Ching, the Book of Rites, and the Book of Songs under the tutelage of Liu Huang from Pei. He also listened to Buddhist scriptures at the Dinglin Temple on Zhongshan Mountain, excelling in various fields of knowledge. However, he had a somewhat free-spirited nature, and few understood him at the time, except for Liu Huang and Zhou Yong from Runan, who appreciated and valued him greatly. He initially served as a secretary in the state of Qi and later advanced to become a junior official in the Crown Prince's residence. Subsequently, he was appointed as the Prefect of Jian'an, governing with clarity and integrity, earning the trust of the people. The common people respected him deeply and were wary of deceiving him. During sacrifices and festivals, he would grant amnesty to prisoners, allowing them to return home, and they would always come back on time. He was later promoted to a junior official position in the Ministry of Personnel, but he declined the position and was then promoted to be the Registrar of the Ministry of Works. He annotated the I Ching, provided explanations for the Book of Rites, and inscribed his interpretations on the backs of scrolls, which he titled "Hidden Meanings." He continued to ascend through the ranks, taking on roles such as Gentleman of the Palace Library, Grand Consultant of the Court, Acting Cavalry Commandant, Chief Clerk of the Ministry of Works, Yellow Gate Attendant of the Palace Secretariat, Junior Palace Attendant to the Crown Prince, Chief Scholar of the National University, and Magistrate of Danyang County, with his rank increasing steadily. When the Minister of the Ministry of Personnel, Wang Jian, was tasked with writing new ritual regulations, he passed away before completing the task. The court then appointed Zhang Xu, a Special Imperial Envoy, to continue the work, but he also passed away. The responsibility then passed to the Prince of Jingling, Ziliang, who assigned the task to Xiao Yin, appointing twenty scholars to assist Xiao Yin in this endeavor. In the tenth year of the Yongming era, Xiao Yin was promoted to Palace Attendant while concurrently serving as Colonel of Infantry, and later appointed as the Libationer of the National University. After Emperor Xiao Zhaoye ascended the throne, Xiao Yin, being a member of the imperial family, enjoyed generous treatment. He continued to rise in rank, taking on positions such as Minister of the Left, Commander of the Elite Cavalry, Prefect of the Palace Secretariat, Governor of Linhai, and Tutor to the Prince of Balang.
Although Xiao Yin held a high official position, he had always wanted to withdraw from public life. In the early years of the Jianwu era, he had already built a house on the outskirts named Xiaoshan, where he often played with his students. At that point, he sold off his mansion and gardens, with the intention of retreating to Dongshan. Before he could leave, he learned that Xie Mo had stepped down from his post as the governor of Wuxing County and had not returned. Xiao Yin worried he was falling behind, so he submitted his resignation and departed without waiting for the court's approval. Emperor Ming was furious and sent the Chief Imperial Censor Yuan Ang to arrest Xiao Yin, but soon after, he issued a decree to pardon him. Xiao Yin learned that Mount Yujing was known for its many spiritual sites, so he went to explore and stayed at Yunmen Temple on Ruoxie Mountain. At first, Xiao Yin's two older brothers, Xiao Qiu and Xiao Dian, both had retreated into the mountains. Xiao Qiu was the first to pass away, and now Xiao Yin has also withdrawn. People referred to Xiao Dian as "Big Mountain" and Xiao Yin as "Little Mountain," also referred to as Dongshan.
During the Yongyuan era, the court summoned him to serve as the Grand Minister and the Prince's Attendant, but he did not go. Later, when Gaozu established the Ba Manor, he called him to serve as the Military Advisor and even wrote him a letter, saying: "I imagine you’ve been living a carefree and happy life, enjoying the pleasures of the mountains and fields, living comfortably. You have been far away from the intrigues at home, without the exhaustion of the outside world, always nurturing your mind and body with the Daoist way of health preservation, staying healthy without any issues. In your area, evil forces have been unable to reach you; the mountains are pristine and the waters are clear, and it has always been praised as a good place since ancient times—truly a paradise! As for me, ever since I became an official, I have been running around, interacting with people all day and managing various affairs, exhausting both my body and mind, always thinking of you and hoping to reunite with you. I remember our days together, chatting and laughing among scholars; I truly wanted to retreat to the mountains with you, living a leisurely life like the ancient hermits, free and unrestrained. But now that I am an official, this wish has gone unfulfilled. Unfortunately, the world is not peaceful; there is constant warfare and chaos, and I have to lead thousands of troops to quell rebellions and eliminate disasters. Now that things have finally settled down, I want to reminisce about the past and discuss ancient and modern times, express my emotions; you must also miss the old times like I do, but things have changed now. You have always been lofty and self-reliant, not mixing with the world; although living in the world, you are detached like a hermit. You can accept the court's appointment but also give up your official position; this shows that you know how to navigate situations, weigh pros and cons, and seize opportunities. You had long foreseen the chaos that would come—truly impressive foresight! Your ability to maintain your integrity is truly admirable! Now I am serving the country; those poor and humble people feel ashamed, but I am happy to do good deeds. I hope you can be like me and not hesitate. There’s more to say, and we can discuss it later. I’ve sent someone to check on you; I hope you’ll reply soon to ease my mind." However, in the end, he still did not go.
This letter expresses Gaozu's longing and regret for Yin, as well as his concerns about the current state of affairs. He both admires Yin's purity and seclusion and hopes that he can come out to serve the country, reflecting a complex set of emotions. The letter reminisces about past friendships, frustration with the current state, and expectations for the future development of friends. Unfortunately, Yin ultimately did not accept Gaozu's invitation.
After the emperor ascended the throne, he issued an edict appointing me as a special envoy and Right Minister of Rites. The edict reads: "I find myself in fortunate times and have received everyone's support, but I am ignorant and do not understand the art of governance. Although I work day and night, thinking about stabilizing the country, there are still many experiences and strategies left by the former rulers that are worth learning from. Whether these can be used well depends on the people. In addition, the current moral climate is deteriorating, and there is an increasing number of deceitful individuals. It is really difficult to change customs. If Confucian thought is not used to govern the nation and improve the social atmosphere, the proliferation of such practices could lead to dire consequences. Governing the nation and self-cultivation, personal cultivation and benefiting the world, gaining and losing— which is more important? These are all issues I am considering. Although I am not well-educated, I have a passion for studying history and have always wanted to be a person of integrity and detachment, often excited about it. Now the state affairs are busy and the responsibilities are great; I must set aside my ideals and make contributions to the country. I hope you can understand my thoughts and feel free to offer your assistance. I have dispatched General Wang Guo to convey the decree, and I look forward to meeting you in person in a few days."
Wang Guo came, I wore light clothing, a deer-skin hat, and was holding a book. I knelt to receive the edict after getting out of bed, and then sat down to read it once. Then I said to Wang Guo: "When I was in the Qi Dynasty before, I had three proposals. First, I wanted to reform the suburban sacrificial sites. Second, I wanted to recast the Nine Tripods. Third, I wanted to construct twin towers. It is said that during the Jin Dynasty, the prime minister Wang pointed to Niutoushan and said, 'This is the heavenly gate,' but this does not clearly define what the gates represent. The gates symbolize the grandeur of the Wei Kingdom. Carving the pattern symbolizing the Wei Kingdom on it can be done in one day. 'Xiang' symbolizes, 'Wei' refers to grandeur. The Nine Tripods are sacred artifacts symbolizing the founding of the state, so Wang Sunman criticized Chuzi for damaging the Nine Tripods. The rites for the Circular Mound and the National Suburb were different in ancient times. The southern suburb worships the Five Emperors and spirits, while the Circular Mound worships the Emperor of Heaven and the North Star. In ancient times, they were collectively called the suburb mound, which was a significant error among early Confucian scholars. Now that the Liang Dynasty has just been established, we should not perpetuate these past errors. You should go to the court to present my thoughts." Wang Guo said, "I lack sufficient knowledge, who am I to casually discuss the national rites and systems? This matter should be discussed with Shushunsheng." I said, "Why don't you hurry back to the court to submit a memorial, and then stay to play with me?" Wang Guo was very surprised: "There's no precedent for this in history." I said, "The two volumes of 'Tangong' talk about the principles of beginnings. Why must you follow the old rules from the beginning?" Wang Guo said, "Now that you have decided to retire, do you still want to participate in political affairs?" I said, "You just need to convey my thoughts to the emperor. I am already fifty-seven years old; I can hardly finish four dou of rice in a month. I no longer have the energy for official duties. I was once grateful for the emperor's favor in the past, and now I am favored again. I really want to go to court to express my gratitude, but my back and legs are weak, so this wish is likely impossible to fulfill."
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Yin refused the salary of the white-robed Minister of Personnel bestowed by the court, as well as the monthly gift of fifty thousand coins. The Emperor said to him, "In recent years, scholarship has been neglected, Confucian teachings are on the verge of disappearing, and few people among the commoners and officials are dedicated to doing good deeds. I have always wanted to encourage and reward this kind of spirit, but the results have been minimal, and I often sigh for it. I had originally wanted to invite you to come out temporarily and teach the younger generation, but since you have already given up the official career, my hopes have been dashed. I have been waiting for you to come back, full of anticipation. There is still a seat for you on the royal barge, waiting for you to return in autumn. I hope you can grant my request and fulfill your long-held dream. Among your students, how many have noble character and profound knowledge? I want to see your extraordinary school, as well as your comprehensive teaching arrangements, so that your reputation can spread and not disappoint everyone's expectations."
The Emperor continued, "In recent years, there are too few people studying, mainly because they have not gathered together to study, so Confucian scholarship has been neglected. Whenever I think of this, I feel quite moved. As a master of Confucianism with noble character, you should invite aspiring individuals to study with you. I hope you can teach them seriously and revive Confucian culture once again." Therefore, the Emperor sent He Zilang, Kong Shou, and six others to Dongshan to learn from Yin.
Prefect Yuan Jian highly respected Yin, often driving to Yin's residence in the middle of each month to visit in person and engaging in discussions about scholarly topics with Yin all day. Yin felt that in such a crowded place, the surroundings were cramped and unsuitable for teaching, so he moved to Qinwang Mountain. There was a spring that flowed like a fountain on the mountain, and he built a schoolhouse on the west side of the spring, using the trees as a natural barrier and the mountain rocks as a wall. He also built a small loft as a bedroom, personally opening and closing the door, with no servants permitted nearby. He cultivated two acres of land on the mountainside and worked with the students in his spare time. When Yin had just settled in and was about to build a house, he suddenly saw two people wearing dark hats, very tall, who asked Yin, "Do you want to live here?" and then they pointed to a spot and said, "This place is particularly auspicious." After they spoke, they vanished. Yin built the house according to where they had pointed. Later, a flash flood occurred, sweeping away trees and rocks, but the house where Yin resided remained unscathed. Yuan Jian had his scribe Zhong Rong compose a poem titled "Rui Shi Song" and engraved it on a stone to commemorate this remarkable event.
When Yuan Jian left Hengyang Prefecture, he said farewell to Yin on the mountain, escorting him all the way to Duci Dai, three miles from the county seat. Yuan Jian said, "I have long since given up on my official career and have lost touch with friends. If I hadn't chosen to live in seclusion in the mountains, how could I have returned to the city? This time I came to Duci Dai to bid you farewell, and I fear there may not be another opportunity in the future." The two clasped hands and said their tearful goodbyes.
The He family has been buried in the western mountains of Wu since the time of He Chong, the Minister of Works during the Jin Dynasty. Members of their family have short lifespans, with only their ancestor He Shang reaching the age of seventy-two. When He Yin grew old and reached the age of his grandfather, he moved back to Wu and composed a poem titled "Farewell to the Mountain," expressing profound sorrow. After returning to Wu, he taught Buddhist scriptures at Huiji Temple, and many students followed him. Even local officials traveling from the east would come to pay their respects. He Yin was very averse to killing, and once a hunter chased a deer that actually ran up to He Yin and obediently lay down motionless. Another time, a bizarre red bird resembling a crane flew into the lecture hall and behaved as gently as a domestic fowl.
Initially, the Abbot of Kaishan Temple encountered He Yin on Qinwang Mountain, but later the Abbot returned to the capital and died on Zhongshan Mountain. On the day of the Abbot's death, He Yin was at Prajna Temple and saw a monk present him with an incense box and a letter addressed to "Mr. He." After speaking, the monk disappeared. He Yin opened the box to find the "Great Treatise on the Adornment of the Buddha." This was a rare scripture in the world. Additionally, a luminous pillar appeared in the temple, shining for seven days and nights, which was reported to the court by the local governor, He Yuan. Crown Prince Zhaoming held He Yin's virtues in high regard and dispatched his attendant, He Sicheng, to deliver an imperial decree commending him.
In the third year of Zhongtong, He Yin passed away at the age of eighty-six. Before his passing, He Yin fell ill. His wife, Lady Jiang, dreamed of a celestial being who told her: "Your husband's life has come to an end, but his noble virtues can prolong it. You can take his place." Upon waking, she recounted the dream to He Yin, and not long after, she succumbed to illness, and He Yin's health began to improve. Later, He Yin dreamed of a goddess accompanied by over eighty people, all wearing hats and clothes, lining up to bow to him. Upon awakening, he made preparations for his funeral. Shortly thereafter, his illness returned, and ultimately, he could not be healed.
He Yin annotated "The Treatise on the Hundred Methods" and "The Treatise on the Twelve Gates," each with one volume, "Zhou Yi" ten volumes, "Mao Shi Zong Ji" six volumes, "Mao Shi Yin Yi" ten volumes, "Li Ji Yin Yi" twenty volumes, and "Li Da Wen" fifty-five volumes.
His son He Zhuan did not hold any official post either. Prince Luling wanted him to be the chief clerk, but he did not agree.
Ruan Xiaoxu, styled Shi Zong, was from Weishi in Chenliu. His father Ruan Yanzhi was a junior official in the Ministry of War of the Song Dynasty. When Ruan Xiaoxu was seven years old, he lived with his uncle He Yin. After He Yin's mother Zhou passed away, leaving behind a fortune of over a million, he was entitled to inherit it, but he did not take a penny and gave it all to He Yin's sister, the mother of Prince Langye Yan Zhi. Those who heard about this praised him highly.
He was filial from a young age, of a calm demeanor, and even when playing with other children, he always liked to play with dirt to make mounds. At the age of thirteen, he had already read all the "Five Classics." At the age of fifteen, he came of age and went to see his father. His father warned him, saying, "Now that you are an adult, your responsibilities as a son are greater. You must recognize the importance of self-improvement and looking after yourself." He replied, "I hope to live by the sea like a hermit, following Xu You to live in seclusion in the deep mountains, to preserve my life and escape worldly troubles."
From then on, he shut himself away in a room, rarely leaving except to visit his parents. His family rarely saw him, and his relatives and friends called him "Master." His nephew Wang Yan held considerable influence and often visited his home, but Xiaoxu worried he would get into trouble and always avoided seeing him. Once, he ate some delicious sauce and asked what it was. When he found out it was from the Wang family, he immediately spat out the food and discarded the sauce. Later, Wang Yan was killed, and his relatives and friends were very afraid. Xiaoxu said, "We are only relatives, not allies, so how could I be implicated?" In the end, he remained safe.
When the militia besieged the capital, his family was very poor and couldn't find firewood to cook. The servants and maids in the house secretly went to the neighbors to steal firewood. When Xiaoxu found out about this, he stopped eating and had the house dismantled to use the wood for cooking. He lived in a place that contained only a deer skin bed, surrounded by bamboo and trees. In the early years of the Tianjian period, the chief imperial censor Ren Fang sought out his brother Xiaolu to visit Xiaoxu, but he did not dare to enter and could only sigh from a distance, saying, "Although his house is very close, this person is very distant!" This is how he earned the admiration of the literati.
Twelve years later on, he and Fan Yuanyan from Wu County were summoned together but neither went. Yuan Jun from Chen County told him, "In the past, when the world was in chaos, talented people hid away; now that the world is peaceful, you are still hiding, is that appropriate?" He replied, "In the past, even when the Zhou Dynasty was strong, Boyi and Shuqi did not eat the Zhou Dynasty's food; even when the Han Dynasty was strong, Huang Ba and Qili Ji did not seek wealth and nobility. Benevolence comes from within; what does it matter to the outside world? Besides, I am not one of those ancient sages, am I?"
Later, he attended lectures at Zhongshan. His mother suddenly fell ill, and his brothers wanted to call him back. His mother said, "Xiaoxu's filial piety is very effective; he will definitely come back on his own." Sure enough, Xiaoxu suddenly felt a stirring in his heart and returned, surprising all the neighbors. To treat the illness, they needed wild ginseng, which was said to grow in Zhongshan. Xiaoxu personally searched for several days without success. Suddenly, he saw a deer walking ahead and followed it to a place where the deer disappeared, and he finally found the wild ginseng. After his mother ate the wild ginseng, she recovered her health. People at the time marveled that his filial piety had moved the heavens.
There was a skilled diviner named Zhang Youdao. He said to Xiaoxu, "I see you are living in seclusion, and your inner thoughts are hard to read. If we don’t use turtle shells and milfoil for divination, there’s really no way to tell." So he started divining; he shook the divining sticks repeatedly and got a five-line hexagram, saying, "This hexagram is about to change into the 'Xian' hexagram; it signifies a response, not an auspicious sign of retreat." Xiaoxu replied, "How do you know the later lines won’t change to the top line?" Sure enough, it changed to the 'Dun' hexagram in the end. Zhang Youdao sighed, "This is what they mean by 'Feeding retreat is always beneficial'! The hexagram really fits your character; your thoughts and actions are in sync." Xiaoxu said, "Even though I got the 'Dun' hexagram, the top line didn’t show up. My path of seclusion and ascension should politely turn down the call to serve."
So he wrote "The Biography of Gao Yin," beginning with the Yan Emperor and the Yellow Emperor, and continued to write until the end of the Tianjian era, meticulously categorized into three parts, totaling several volumes. He also wrote an exposition, in which he stated: "The fundamental principle of the highest truth lies in governing without action; the actions of sages focus on remedying the world's afflictions. To save the maladies requires action, but action often contradicts the fundamental principle, which lies in governing without action, and action is not the highest truth. However, if there is no evidence of action left, people will have no way to emulate; if the fundamental truth is not explored, morality will be completely lost. Confucius and Duke Zhou emphasized leaving evidence of action, so they appropriately concealed the fundamental truth; Laozi and Zhuangzi only expounded the fundamental truth, so they should deeply suppress evidence of action. Evidence of action can be suppressed, thus Mozi had some advantages; the fundamental truth can be concealed, hence Confucius had something lacking. Those who grasp the principle of 'one' often lack wisdom; those who understand the principle of 'two' have keen insight. However, sages have reached the pinnacle of brilliance, leaving behind evidence of their actions; the virtuous have not attained the status of true masters, but focus more on expounding the fundamental truth. This is because evidence of action is needed to save the world, a task only sages can accomplish; the fundamental truth lies in elucidating the truth, which virtuous people can do. If one can comprehend this fundamental and the evidence, and understand the balance between suppression and elevation, then one will understand the essence of Confucius' and Zhuangzi's philosophies."
Nanping Yuanxiang Wang heard of his reputation and wrote to invite him to take up an official position, but Xiaoxu did not go. Xiaoxu said: "I am not refusing wealth and honor out of pride, but out of fear of the court. If a deer can pull a carriage, how is it any different from a horse that can run a thousand miles?"
In the beginning, towards the end of the Jianwu period, the east gate of Qingxi Palace collapsed unexpectedly, and the poplar trees outside the east gate were toppled by a strong wind. When asked about this, Xiaoxu said, "Qingxi is the former residence of the royal family. Wood corresponds to the wood element, which is in the east. Now that the east gate has collapsed on its own, the energy of wood has waned."
The valiant Princess of Poyang was Xiaoxu's sister. The princess once sent a carriage to pick up Xiaoxu, hoping to spend time with him, but Xiaoxu escaped by digging through the wall and ultimately refused to meet her. Every year, her nephews sent gifts, but Xiaoxu refused to accept a single one. Some found this strange, but Xiaoxu replied, "This was not my original wish, so I refused to accept them."
Tao Hongjing, known by his courtesy name Tongming, was from Muling in Danyang. Before his birth, his mother dreamed that a green dragon flew out of her and saw two celestial beings approaching her, holding incense burners. Afterward, she became pregnant and gave birth to Tao Hongjing. Tao Hongjing was exceptional from a young age. At the age of ten, he obtained Ge Hong's "Biographies of Immortals" and studied it day and night, aspiring to cultivate his mind and body, and he even remarked, "Looking up at the sky and the sun, I feel that I am not far from becoming an immortal." When he grew up, he stood at seven feet four inches, with a dignified presence, bright eyes, thin eyebrows, a slender build, and notably long ears. He read more than ten thousand books, played the zither and chess, and excelled in cursive and clerical script. Before he turned twenty, he was appointed as the attendant reader for the princes by Prime Minister Qi Gaodi and was also made a courtier. Despite being in a prestigious official household, he avoided interactions with the outside world and focused solely on reading his books. Many of the court's rules and regulations were influenced by his decisions.
In the tenth year of Yongming, Tao Hongjing resigned from his position, and the Emperor approved his resignation and rewarded him with a large amount of silk. When he left, the court officials all went to the border to see him off, and the send-off was grand, with carriages and horses blocking the roads. Everyone said that there had never been a send-off like this from the Song to the Qi Dynasty. He was highly respected by both the court and the common people. So, he retired to Juqu Mountain in Jurong. He often said, "At the foot of this mountain lies the Eighth Immortal Cave, known as Jintan Huayang Tian, which has a circumference of 150 li. During the Han Dynasty, Sanmao Jun of Xianyang achieved immortality here and governed this mountain, which is why it is called Maoshan." He built a retreat on the mountain, referring to himself as the Huayang Hermit. He began studying talismans and scriptures with Sun Youyue of Dongyang, traveling to renowned mountains and rivers in search of immortality elixirs. Whenever he reached a mountain stream or valley, he would sit there, composing poetry and essays, completely absorbed in his thoughts. At that time, Shen Yue was the magistrate of Dongyang and held Tao Hongjing's character in high regard, inviting him several times, but he never went. Tao Hongjing was diplomatic, humble, cautious, and meticulous, like a clear mirror reflecting everything, quickly understanding situations and speaking clearly and directly. During the Jianwu period, Prince Yidu of Qi, Kang, was killed by Emperor Ming. That night, Tao Hongjing dreamt that Kang bid him farewell, so he looked into Kang's circumstances after his death and heard many strange accounts, later writing the book titled "Dream Record." Once, a stone statue he worshipped was damaged, and thinking to repair it, the statue was mysteriously restored overnight, which puzzled everyone. In the second year of Datong, Tao Hongjing passed away at the age of fifty-eight. His disciples composed elegies in his honor, praising his virtues, and he was posthumously honored with the title of "Virtuous Scholar." He wrote 250 volumes of books, including "Seven Records," which have been preserved through the ages.
At the start of the Yongyuan era, Tao Hongjing built a three-story building. He occupied the top floor, his disciples resided in the middle, and guests were accommodated on the ground floor. He lived in near isolation from the world, with only one servant to care for him. He especially loved the sound of the pine forest, becoming extremely happy whenever he heard the wind rustling through the pines. Sometimes he would venture into the mountains alone to explore, and people who spotted him from a distance would think he was a deity. He had a particular passion for studying and pursuing the strange and extraordinary, becoming increasingly mindful of time as he aged. He was particularly knowledgeable about yin and yang, the Five Elements, Feng Shui, geography, cartography, natural resources, and medicine. He authored the "Imperial Calendar" and even crafted an armillary sphere, stating, "Cultivation requires this knowledge, not just for historians." When Emperor Wu of Liang, Xiao Yan, was preparing to abdicate the throne after pacifying Jiankang, Tao Hongjing used divination to predict the outcome and discovered several instances of the character "Liang." He instructed his disciples to present this finding to the emperor. Emperor Wu of Liang had known him in his youth, and after ascending the throne, he grew increasingly fond of Tao Hongjing. They exchanged frequent correspondence, and visitors came to see him one after another.
In the fourth year of Tianjian, Tao Hongjing moved to live in Jijin Dongjian. He was very skilled in fasting and breath control techniques, and even in his eighties, he had a rosy complexion and was in good health. He greatly admired Zhang Liang, saying, "In ancient times, no one could compare to him." He once dreamed that the Buddha gave him a decree, saying he was the Bodhisattva of Victory. He then went to the Ayuwang Pagoda in Maoxian to take the Five Precepts. Later, Emperor Wu of Liang, Xiao Yan, inspected South Xuzhou and heard of Tao Hongjing's reputation. He summoned him to the inner hall and engaged in discussions with him for several days before leaving. Emperor Wu of Liang greatly admired him. In the first year of Datong, Tao Hongjing was ordered to present two precious swords to Emperor Wu of Liang, one called "Yangsheng" and the other called "Chengsheng." In the second year of Datong, Tao Hongjing passed away at the age of eighty-five. His face did not change at the time of his death; his body was soft and natural, just like usual. Emperor Wu of Liang posthumously honored him with the title of Senior Doctor, bestowed upon him the title of Mr. Zhenbai, and sent an assistant to help with the funeral arrangements. Tao Hongjing had requested a simple burial before his death, and his disciples followed his wishes.
Zhuge Qu, known by his courtesy name Youwen, was a native of Yangdu in Langye, residing in Jingkou for generations. When Zhuge Qu was young, he served the scholar Guan Kangzhi and extensively studied the classics and historical texts. Later, he became a student of the scholar Zang Rongxu. When Zang Rongxu wrote the "Book of Jin," he praised Zhuge Qu for his significant contribution to the completion of the book, comparing him to Housui.
During the Jianwu period, there was an official in South Xuzhou named Jiang Si, who recommended Zhuge Qu to Emperor Ming, saying, "Zhuge Qu is a person who lives in poverty and adheres to the Way. He enjoys studying the 'Book of Rites' and the 'Book of Songs,' and has never thought of seeking favor with powerful officials. He is honest and unpretentious, and can be used to promote honesty and regulate social customs. Please appoint him as an assistant in the Council of Deliberation!" The Emperor agreed, but Zhuge Qu declined the appointment.
Later, Xie Tiao from Chen County was appointed as the Governor of Donghai. After hearing about the achievements of Zhuge Qu, he issued a decree, "In ancient times, Chang Sun Dongzu lowered the taxes of Longqiu; Wen Ju Beizi was renowned for his noble character. They were all to inspire those who were greedy and set an example. Mr. Zhuge Qu, his noble demeanor moved the world, and his actions followed the ways of the sages. Was he merely carrying treasure while wearing coarse clothes, waiting to be sold at a high price, like a rare gem? Or did he want to live a secluded life, not serving kings and generals? I heard that while serving his parents, he lived in extreme poverty, subsisting on only simple meals. How could he enjoy wealth while forgetting his filial duties? Send him a hundred bushels of grain!" During the Tianjian era, Governor Xiao Chen, Inspector Wang Xiu of An Cheng, and Prince Wang Hui of Poyang all respected him greatly. After the passing of Zhuge Qu's mother, he was consumed by grief, and his health deteriorated; Wang Hui sent envoys to offer their condolences multiple times. After the mourning period, he was recommended for the position of a scholar, but he still did not accept any official position. Zhuge Qu was diligent, studious, and eager to teach others. Many people came to study at his home every day, but due to the limited space in his home, Governor Zhang You built a lecture hall for him. Zhuge Qu was honest and upright, and his wife never showed her emotions. He diligently taught and read every day without interruption, further earning the respect of the people. Seven years later, Emperor Gaozu ordered Governor Wang Fen to investigate Zhuge Qu's circumstances. Before Wang Fen had the chance to summon him, Zhuge Qu passed away. Zhuge Qu authored numerous works, amounting to twenty volumes, which were compiled and organized by his student Liu Zhai.
Shen Yi, courtesy name Chumo, was from Wukang in Wuxing. His father Shen Tanzhi once served as an official in the state of Qi. Shen Yi was quiet and unassuming from a young age, with a noble character. He greatly admired the conduct of Huang Shudu and Xu Ruzi. He did not confine himself to the literal text in his studies, nor did he pursue fancy rhetoric in his writing. He often stayed alone in a room, rarely seen by others. Shen Yi's uncle Shen Bo held a high position in the Qi dynasty, and whenever he returned to Wuxing, his home was filled with guests, but Shen Yi never went to visit him. Shen Bo personally visited him, and Shen Yi's reception and farewell were very simple, without going beyond the threshold. Shen Bo sighed, "Now I understand that wealth is not as good as poverty!"
It is said that E Yi was appointed as the Left Attendant of the Prince of Nanjun, but he did not go. E Yi was particularly upright, filial to his mother, and had a good relationship with his brothers, gaining a good reputation in his hometown. In the third year of Yongming, the court summoned him to be a literary official; in the second year of Jianwu, he was summoned to be a junior official of the Crown Prince, but he did not go both times. In the second year of Yongyuan, the court summoned him to be a direct official, but he still did not go. E Yi never saved money, and during the chaos of the end of the Qi dynasty, he and his family worried every day just about having enough to eat. Even when people sent him rice and meat, he adamantly refused to accept, making a living by chopping firewood in the mountains, always cheerful and unaffected. In the fourth year of Tianjian, the court launched a large-scale northern campaign and required the registration of all young adults. The Prefect of Wuxing, Liu Yun, wanted E Yi to enlist, and the Vice Minister of Yangzhou, Lu Ren, even wrote a letter criticizing him. Liu Yun realized his mistake and quickly apologized, releasing E Yi. That same year, E Yi passed away peacefully at home, leaving behind numerous writings.
Liu Huifei, courtesy name Wenxuan, was from Pengcheng. From a young age, he was knowledgeable and talented, skilled at writing. He initially served as a military official under Prince Ancheng. Once, while passing through Xunyang on his way to Kuangshan to enjoy some leisure time, he visited the hermit Zhang Xiaoxiu. They clicked right away and enjoyed a lively chat, which inspired Liu Huifei to choose a life of seclusion there. He gave up his official career to live at Donglin Temple. He even built a garden north of the mountain, called "Garden of Leaving Dust," which earned him the nickname "Mr. Leaving Dust."
Liu Huifei was especially well-versed in Buddhist scriptures and calligraphy, particularly skilled in seal and clerical scripts. He personally transcribed over two thousand volumes of Buddhist scriptures while on the mountain, and regularly recited hundreds of volumes. He practiced tirelessly, day and night, gaining admiration from people near and far. When Liang Wudi was Crown Prince in Jiangzhou, he even gifted Liu Huifei a walking stick! Some say it had been nearly two hundred years since the venerable master passed away before people like Zhang Xiaoxiu and Liu Huifei emerged. Liang Wudi and Prince Wuling often wrote letters to him. In the second year of Datong, Liu Huifei passed away at fifty-nine.
Fan Yuanyan, styled Bogui, was a native of Hangzhou, Zhejiang. His grandfather, Fan Yuezhi, was summoned by the court to become a doctoral candidate at the Imperial Academy, but he declined the offer. His father, Fan Lingyu, died while in mourning due to overwhelming sorrow. Yuanyan was sensible from a young age, dedicating himself to mourning for his father, much to the surprise of his relatives and friends. As he grew up, he had a passion for studying, immersing himself in the classics and history, and was well-versed in Buddhist philosophy. However, he was humble and respectful, never proud or arrogant because of his knowledge. Coming from a humble background, he and his family made a living through vegetable farming. Once, he caught someone stealing his vegetables and quickly hid from view. When his mother inquired about the thief's identity, he said, "I hid because I didn't want to embarrass him. Now that I've said his name, I hope you won't tell anyone else." Thus, the mother and son kept this secret. Later, another person crossed a ditch to steal his bamboo shoots, so Yuanyan cut down a tree to construct a bridge for the thief. From then on, the vegetable thieves were filled with shame, and no one in the village stole vegetables again. He rarely went out, and even when at home, he would sit alone, as if he were hosting esteemed guests. People who encountered him showed him great respect. Liu Zhuang, a man from Pei, held him in high regard and even recommended him in an official memorial. In the second year of the Qijianwu era, the court summoned him to serve as a military officer in Anbei, but he declined the offer. In the ninth year of Tianjian, the magistrate Guan Huibian lauded his virtuous deeds in an official memorial, and the governor of Yangzhou, Prince Hong of Linchuan, also summoned him, but he still declined. Ten years later, Prince Hong again put forth a recommendation for him in a memorial, but he ultimately was not summoned. That year, he passed away at the age of seventy years.
Liu Xu, courtesy name Yandu, was a native of the Pingyuan Plain. His father, Liu Lingzhen, once served as the Governor of Wuchang under the State of Qi. Liu Xu was known for his filial piety since childhood. When his parents passed away when he was young, he mourned so deeply during the mourning period that it nearly took a toll on his health. Those who came to pay their respects were deeply moved. Later, he was raised by his uncle, serving his aunt and sister with filial piety and kindness, gaining the admiration of his relatives. Because he lost his parents at a young age, he couldn't help but shed tears if someone accidentally touched on a taboo. His elder brother, Liu Jie, set up a marriage for him, but when Liu Xu found out, he went into hiding until things settled down before returning. The provincial governor, Zhang Ji, summoned him to be a registrar, but he did not go. When higher-ranking officials ordered his summons, he posted the summons on a tree and then took off.
Xu was adept in metaphysics and well-versed in Buddhist scriptures. He once went with his clan brother, Liu Xiao, to a temple on Zhongshan to attend teachings on Buddhism. Later, the two brothers planned to build a house in a mountain stream east of Songxi Temple, with plans to live there for the rest of their lives. In the seventeenth year of the Tianjian era, Xu passed away in his brother Liu Xiao's home at the age of thirty-one. Before his death, he tightly held Liu Xiao's hand and said, "As soon as I take my last breath, prepare my body immediately, bury me right away, keep the funeral simple, no memorial hall, no sacrifices, and no need for descendants." Liu Xiao followed his wishes. Xu's relatives and friends together erected a stone tablet, erected a tombstone for him, and posthumously conferred upon him the title "Master Xuanzhen."
Liu Xiao, courtesy name Shiguang, was the elder cousin of Xushan. His ancestors were officials in the Northern Wei Dynasty; notably, Liu Chengmin served as the governor of Songzhou, and his father Liu Wenwei served as a magistrate in the Qi Dynasty. For several generations, their family held high-ranking official positions, equivalent to two thousand stones, and each of them had a good reputation. Liu Xiao was exceptionally intelligent from a young age, as his father passed away when he was only four years old. While playing with other children, he never engaged in their playful antics. By the age of six, he was already able to recite the Analects and the Book of Songs. If he encountered something he didn't understand, he would actively ask about it. At the age of eleven, after reading Zhuangzi's "The Free and Easy Wanderer," he said, "I understand this." When guests asked him questions, he responded eloquently and logically, causing his family to view him as extraordinary. As he grew older, Liu Xiao was knowledgeable and talented, but he never married or took official positions. He chose to live in seclusion with his cousin Xushan, pursuing his own ideals, often enjoying reading and admiring nature in the mountains and waters. He actually wanted to leave worldly life, but because his mother was elderly, he couldn't leave her, so he often followed his brothers Liu Ji and Liu Yao in their official duties. When he was young, Liu Xiao enjoyed doing good deeds and always tried to help others. He never turned down gifts from others. Later, he sighed, "If you accept things from others, you should give something back; otherwise, you will be ashamed. I have nothing to repay others with, so how can I always feel guilty?"
In the seventeenth year of Tianjian, Liu Xiao wrote an essay titled "On Change and Finality." The article began as follows:
"Life and death are topics that sages seldom discuss. Confucius said, 'Essence and energy form things, wandering souls bring change; understanding the emotions of ghosts and spirits resembles heaven and earth but does not go against them.' His words are succinct, and their meaning is profound; his subject is hidden, and his intent is deep, not to be speculated upon and difficult to grasp. Let's give it a try."
It is said that when a person is alive, it is because the body and thought are combined; when a person dies, it is because the soul has separated from the body. When alive, a person moves, and everyone can see their spirit; when dead, they are motionless, and no one knows where their soul has gone. What is visible needs no explanation, as it is obvious; what is mysterious becomes more confusing the more it is explained, and the truth becomes more subtle. Therefore, the achievements and talents of those with outstanding merit are difficult to fully display; the words and thoughts of wise rulers and sages are often questioned and interpreted differently by later generations. Jizha stated: "After death, the body turns to dust, while the soul is everywhere." Zhuangzi also said: "Living is labor, dying is rest." These two statements appear contradictory. Why is that? Because "the soul's energy is omnipresent" refers to the energy of the soul being everywhere, while "living with spirit" refers to having spirit while alive; "death as rest" means that after death, the spirit disappears. Yuan Xian said: "During the Xia Dynasty, people used clear objects to tell others that there is nothing after death; during the Shang Dynasty, people used sacrificial objects to tell others that there is consciousness after death; during the Zhou Dynasty, people used both, indicating their doubts about it." Checking historical records and examining the accounts of past generations, the debate over the existence of consciousness after death continues to be unresolved.
If we analyze this from the perspective of Buddhist teachings, we can understand the sayings of various philosophers and also comprehend the sacrificial rituals of the three generations. Why is this so? Because the divine is the essence of life, and the physical body serves as the vessel of life. When a person dies, the divine essence departs from the vessel, and it is no longer the original carrier. Although the dead cannot be resurrected, a person's spirit and soul are in a constant state of transformation and are never truly extinguished. When the soul leaves the body, consciousness and thinking suddenly become clear, so the Xia Dynasty people used ceremonial vessels to indicate that they will not return after death. At that moment, when the consciousness of the soul dissipates, the Yin Dynasty people used sacrificial objects to indicate that the soul still exists. If the soul does not exist, it aligns with Zhuangzi's philosophy; if the soul exists, it aligns with Jizha's philosophy. They each have their own reasoning and do not conflict. In fact, the question of whether a soul exists after death remains ambiguous, so the Zhou Dynasty people used both types of sacrificial rituals; Confucius also sang a song about sacrificing wandering souls, isn't that so? If we abandon those extreme views and explore the essence of things, then the debate about benevolence and wisdom will naturally be eliminated.
Let's first talk about the body and soul of a person. The body is merely unconscious matter; the soul is the conscious nature. The conscious soul cannot exist independently; it needs to attach to the unconscious body to survive, so the body merely serves as a temporary dwelling for the soul. After a person dies, the soul leaves the body and goes somewhere else. If the soul has left, what purpose does this body serve? It should quickly decay. If the soul has moved on, what’s the point of offering sacrifices? Sacrificing then seems unreasonable. However, the views held by the Ji clan and Confucius differ; why is that?
Actually, those rites and music systems were originally created to deal with society's extravagance. Offering sacrifices, building tombs, holding memorial banquets, piling up mounds—all of these were just to provide filial children with a place to remember; what good does it do for the departed souls? Therefore, in ancient times, people directly burned the bodies with fire, and throwing them into the wilderness was considered sufficient. People like Zun Lu, He Xu, Huang Xiong, and Yan Di, weren't their original practices more reasonable? Learning from these four would fulfill our lifelong pursuit.
Ah, breaking old habits is tough, and trying to change everything at once probably won't lead to success. I now want to simplify funeral ceremonies, striving for simplicity and convenience; no complicated rituals during embalming, and no common formalities at funerals; while respecting the feelings of the living and adhering to the principles of the sages. Confucius once said, "Fold the hands and feet and bury without a coffin." This was originally a funeral ceremony for the poor, so what's stopping me? Moreover, Zhang Huan only wrapped the body in a headscarf, Wang Su was buried after washing hands and feet, Fan Ran was buried after embalming, Xi Zhen did not set up a banquet, Wen Du used an old boat as a coffin, Zi Lian used a cart to transport the coffin, Shu Qi warned future generations not to build tombs, and Zheng Kangcheng instructed not to choose an auspicious day for burial. If these predecessors did it, why shouldn't I? Especially as we live in this era of peace and prosperity! I want to emulate these wise men as my role models, hoping to align with the doctrine of moderation and avoid criticism for extravagance and waste.
When a person dies, there's no need for rituals to call back the spirit. Just clean up and get ready for burial. Get a basic coffin for a thousand yuan, and throw in some old clothes, shoes, or whatever. No other burial stuff, accessories, or offerings should be included. Many people nowadays believe in superstitions talked about by Li and Peng, which is just plain silly! I stick to the teachings of Confucius and Buddha, so I don’t have such superstitious thoughts. After the funeral, just take a regular car to bring the body back home. Find a spot to bury the coffin without any bricks, tiles, or trees to mark it, or any kind of worship or offerings. As for ancestor worship and keeping the family line going, let's leave it at that. I hope my family, friends, and neighbors can help me out with my wishes, and please don’t go against what I want.
The following year, I died of illness at the age of thirty-two.
When I was a kid, I sat alone in an empty house one time, and an old man showed up at my door and said, "You’ve got a strong mind, courage, and see through life and death; but you shouldn’t stick around in one place too long." After saying this, he disappeared with a snap of his fingers. As I got older, I really dived into studying Buddhism. A well-known Taoist named Baozhi met me at Xinghuang Temple and was surprised, saying, "You should go into seclusion to really find enlightenment." He said it three times. That spring, the year I died, someone put a persimmon tree in my yard. I told my nephew, "I won’t see these persimmons ripen, so let’s not talk about it again." In the fall, I passed away, and folks said I saw my death coming. Family and friends wrote eulogies to remember me, and they called me the "Chaste Scholar."
Yu Sheng, courtesy name Yanbao, from Xinye. He was intelligent and studious from a young age, well-versed in history, literature, and various schools of thought; he excelled in astronomy, geography, archery, chess, and mathematics, and was among the best of his time. However, he was indifferent to fame and fortune; he particularly enjoyed life in the mountains and countryside. He had ten mu of land, half mountainous and half a pond. He lived on simple meals and wore old clothes, without engaging in any business. Once, when he was returning home by boat with 150 stones of rice, someone asked him to carry an additional 30 stones of rice for them. Upon arrival, the person asked for their 30 stones of rice, to which Yu Sheng remained silent and let the person take all the rice. One of his neighbors was wrongfully accused of being a thief and faced severe punishment from the authorities. Yu Sheng sympathized with him, offered 20,000 coins as bail, and even had one of his students pose as the man's relative to negotiate with the officials. The neighbor was ultimately spared punishment, and in gratitude, the neighbor said to Yu Sheng, "I don’t expect any thanks for it!" Many of his actions were just like this.
When the founding emperor was young, he had a close relationship with Yu She and held him in high regard. When the founding emperor started a rebellion, he wanted Yu She to serve as a military officer in the Pingxi Commandery, but Yu She refused. He rarely socialized with others throughout his life, rejecting attempts by the people of Hedong and the people of Xiangdong to befriend him. Later, when the Prince of Xiangdong was appointed to Jingzhou, he again asked Yu She to serve as a military officer, but he still declined. During the reign of Emperor Puyi, a decree was issued stating: "Promoting good and suppressing evil is the top priority in governing the country; recognizing talent and seeking capable individuals has always been my wish. Yu She of Xinye is content with poverty, uninterested in fame and fortune, well-versed in classical literature and historical texts; Yu Chengxian of Yingchuan is knowledgeable in the teachings of Huang-Lao and also studies Buddhism; they do not seek fame or wealth, content with poverty, and can help stabilize societal values. Therefore, Yu She was appointed as an Attendant of the Yellow Gate, and Yu Chengxian as a Palace Attendant. All local governments are encouraged to persuade them to come forward and serve the court, and I hope they can serve the court." Yu She declined the appointment due to illness.
In his later years, Yu She became a devout follower of Buddhism, establishing a meditation hall at home and reciting scriptures and engaging in daily repentance without pause. He read the Lotus Sutra every day. One night, he suddenly saw a Daoist who referred to himself as "Venerable," with a unique appearance, and addressed Yu She as "Venerable Shangxing," then gave him an incense stick before leaving. In the fourth year of Zhongda Tong, Yu She woke up from a nap one day, saying: "Venerable has come again, cannot stay long!" After saying this, he passed away without showing any change in expression, at the age of seventy-eight. The entire family heard singing in the air, with voices proclaiming, "Venerable Shangxing has ascended to the Pure Land of Amitabha."
After Emperor Gaozu heard about it, he issued a decree saying, "Commending good deeds is something that all emperors throughout history have valued. Yuan She of Xinye, like a precious pearl in Jing Mountain, the talent of Qizi in Jiangling, he fled south like Jing Hou seeking refuge; he was already very famous, and he lived a life of integrity and nobility. Now that he has passed away, I am deeply saddened. He should be posthumously named 'The Chaste and Virtuous Recluse' to commend his noble character." Yuan She authored "Twenty Volumes of Imperial History," "Twenty Volumes of Yi Lin," continued Wu Duanxiu's "Records of Jiangling" in one volume, "Miscellaneous Matters of the Jin Dynasty" in five volumes, and "Collected Writings" in eighty volumes, which have been preserved through the ages.
His son Yu Manqian, whose courtesy name was Shihua, was also well-known early on. When Emperor Gaozu was in Jingzhou, he appointed him as the chief clerk, and later promoted him to the position of Central Registrar. Whenever Yu Manqian went out, Emperor Gaozu would watch him leave and said to Liu Zhilin, "The talents in the southern Jing region are abundant; even people as good and upright as Gui Tianfeng or Huan Jie, their merits and talents cannot compare to this child." Later, Yu Manqian was promoted to the position of advisory military officer. His writings such as "Funeral Rites," "Textual Examples," "Zhuang Lao's Commentary," annotated works on "Mathematical Canon" and "Seven Luminaries Calendar Techniques," as well as his own works, totaling ninety-five volumes.
His other son, Yu Jicai, was knowledgeable and of good character. During the Chengsheng period, he rose to the high position of Minister of the Central Secretariat. After the fall of Jiangling City, he adhered to the regulations and moved to Guanzhong.
Zhang Xiaoxiu, courtesy name Wenyi, was from Wan County, Nanyang. When he was young, he served as a historian for the province. After his mother passed away, he completed the mourning period and became a secretary to Prince Jian'an. Shortly after, he resigned from his post and retreated to the mountains, where he lived in Donglin Temple. He owned dozens of acres of land and hundreds of household servants, whom he guided in farming. He used all the harvest to support the monks at the temple. People from near and far admired him and came to visit, creating a bustling atmosphere like a marketplace. Zhang Xiaoxiu was easy-going and had little taste for ostentation. He often wore a straw hat, rush shoes, and carried a palm leaf fan. He took a cold food remedy and could sleep on stones even in winter. He was well-read, particularly in Buddhist scriptures. He was skilled in debating, calligraphy, and various arts, mastering them all. He passed away at the age of forty-two after just three years, and a strange fragrance filled his room. Emperor Taizong was deeply saddened by the news and even penned a letter to Liu Huifei, praising Zhang Xiaoxiu for his noble character.
Yu Chengxian, courtesy name Zitong, was from Yanling in Yingchuan. He was calm and ambitious from a young age, never spoke lightly about right and wrong, and never showed his emotions on his face, which made it hard for others to read his mind. When he was young, he studied under Liu Qiu in Nanyang, with a strong memory and quick understanding, outshining many of his peers. He was very familiar with metaphysics, Buddhist scriptures, and the "Seven Military Classics." When offered a position as county magistrate, he declined and traveled to Hengyue with Daoist Wang Sengzhen. Later, he returned to his hometown on Tutaishan because his brother was ill. The loyal king of Poyang admired his character and wanted to associate with him. He asked Yu to explain "Laozi," and famous monks from all around came to listen. Intense debates with various viewpoints ensued, but Yu Chengxian calmly addressed each one, leaving everyone impressed. The king respected him even more and appointed him as the county clerk; the king of Xiangdong also sought him as a military advisor, but he turned down both positions.
In the third year of Zhongda Tong, Liu Huifei from Lushan came to Jingzhou, where Yu visited him since they were acquaintances. Many students from Jingzhou and Shaanxi requested Yu to explain "Laozi." The king of Xiangdong personally attended the lecture and discussed with him for a whole day, being greatly impressed by him. Yu Chengxian stayed in Jingzhou for about two months before heading back to the mountains. The king of Xiangdong personally bid him farewell, gifting him poetry and essays, which were praised by local hermits. He passed away that year, aged sixty.
Yao Cha, the Minister of Personnel, said: Ah, people often misunderstand hermits. Many say they only seek fame without any real talent, but in reality, many are indeed misunderstood. With the knowledge of Zhu Geju and the family background of Ruan Xiaoxu, wouldn't it be easy for them to enter officialdom? Yet they still chose seclusion; perhaps that is their nature.
To be frank, some people, who are clearly capable, just don't want to step up and take action. But we can't completely blame them; after all, everyone has their own reasons.
