Zang Tiao, courtesy title De Ren, was from Juxian County in Dongguan. He was the elder brother of Empress Wujing. From a young age, he had a passion for learning, particularly excelling in the "Three Rites." Despite coming from a poor family, he was diligent and self-motivated, of upright character, and was well-respected in his community. During the Taiyuan era of Emperor Xiaowu of Jin, General Xie An had recently established the national academy. Governor of Xuzhou and Governor of Yanzhou, Xie Xuan, recommended Zang Tiao to take up the position of assistant teacher.
Later, Emperor Xiaowu of Jin wanted to posthumously honor his paternal grandmother as Empress Xuan. Some people suggested that Empress Xuan should be honored together with Emperor Zhongzong. Zang Tao voiced his opinion, saying, "The 'Spring and Autumn Annals' suggests that a mother's status is determined by her son's achievements, so Zhongzi and Chengfeng are merely referred to as wives. The 'Classics' mention 'consider the palace of Zhongzi'; if Empress Xuan is honored together with Emperor Huidi, there would be no need to build a separate tomb for her. Empress Dowager Xiaowen and Empress Dowager Xiaozhao of the Western Han Dynasty were posthumously honored because of their sons, and their sacrifices took place in their own burial grounds, not alongside Emperor Gaozu and Emperor Xiaowu. The mother of Emperor He of the Eastern Han Dynasty was called Empress Gonghuai, the grandmother of Emperor An was called Empress Jingyin, and the mother of Emperor Shun was called Empress Gongmin. Although they were not posthumously honored as empresses because of their sons, their sacrifices were held in their own tombs, not alongside Emperor Zhang and Emperor An. This shows that regardless of whether it's the Western Han or the Eastern Han, although the identities of empress dowagers and empresses are different, ultimately they did not sacrifice together with the emperor, which aligns with the 'Spring and Autumn Annals.' Only Emperor Guangwu posthumously honored the deposed Empress Lv, allowing her to be worshipped together with Emperor Gaozu. Also, after the Empress Wei was deposed, Huo Guang posthumously honored Lady Li as empress, allowing her to be honored together with Emperor Xiaowu, but this does not exemplify a mother being honored because of her son; it was merely due to the absence of others to honor in the temples of Emperor Gaozu and Emperor Xiaowu. The Western Han built burial temples adjacent to tombs, which differs from the Jin Dynasty's system. I believe we should consider the implications of 'consider the palace of Zhongzi' in the 'Spring and Autumn Annals' and follow the precedent of not sacrificing together in the Eastern Han Dynasty. If the posthumous title is determined, it can express the utmost respect; if a separate burial temple is built, it can demonstrate the solemnity of sacrifices; if the mother is honored by her son, it can clarify the reasons for her status, thus achieving all three points at the same time, which exemplifies the highest wisdom of a monarch!" Everyone accepted his opinion after listening.
Not long after, Zang Tao resigned from his official position. Because his mother was old and the family was poor, he and his younger brother Zang Xi gave up their official careers and returned home to farm, living frugally and honoring their parents for over ten years. After his parents passed away, he mourned for six years, earning a reputation in the village for his grief-stricken demeanor. After the mourning period ended, he was appointed as the magistrate of Linyi County. During the establishment of the Yiqi Army, he was appointed as a scholar of the Imperial Academy and participated in military actions under General He Wuji, following the army to various towns and serving as a military officer.
When Lao Zhu (Zhu Yuanzhang) was stationed in Jingkou, he wrote a letter to a man named Tao, saying, "Recently, the atmosphere of learning is very poor, young people lack enthusiasm for learning, and my home is so quiet that there is no sound. This is mainly due to the continuous warfare, which has led to the disruption of rituals and music. Those who are idle have indulged in pleasure all day long, and how can they possibly focus on studying? How can this be allowed? We must pay attention to learning and revitalize this atmosphere. There are many talented people in this area, with many young relatives; you should quickly go and seek out any talented individuals. However, just like fine jade and fragrant orchids, good things need to be nurtured and cultivated. Those with poor learning abilities are mentioned in the Zhou dynasty classics. Now that teachers are nearby, very few are willing to learn, either because there are few who want to learn, or because our call to action is not effective. Therefore, we must find ways to promote learning."
Tao later joined Lao Zhu's central army as a military officer, and subsequently served as a junior official in the Ministry of Revenue, later transferring to work in the Ancestral Temple. He also inherited the title of Marquis of Gaolingting.
When the tail of the ancestral temple caught fire, Tao said to the official Xu Guang, "In the past, when Confucius was in the state of Qi, he heard that the temples in the state of Lu were on fire, and he said it must be due to the actions of Duke Huan and Duke Xi. Now, the four ministers of the Western Expedition and the Intendant of Jingzhao should theoretically no longer be in this world, yet their tablets are still enshrined in the temple. Isn't this an ominous sign?"
Then Tao submitted a memorial to the court, saying, "I have heard that the major affairs of the state concern sacrifices and military matters. To build palaces, ancestral temples are the top priority. The sages and kings of ancient times all held respectful and devout hearts and dedicated themselves to honoring their ancestors. Only by doing so can civilization spread throughout the world and move the heavens, earth, ghosts, and spirits. Therefore, we should carefully consult ancient classics and follow the principles of ritual in handling this matter. According to ritual, the emperor has seven temples, three dedicated to the Shao lineage and three to the Mu lineage, plus one for the great ancestor. From the temple of the grandfather to that of the great-grandfather, all five temples should be sacrificed to every month. Further temples are called "tiao," with two tiao, and after the offerings and tasting, the sacrifices stop. Temples further away are called altars, and even further are called fields, only to be sacrificed during prayers. This is the hierarchy of ancestral temples, the order of closeness. Zheng Xuan believed that "tiao" refers to the temples dedicated to King Wen and King Wu, while Wang Su believed it refers to ancestors of the fifth or sixth generation. Upon careful examination of the term "qu tiao," it becomes clear that tiao does not refer to the temples dedicated to King Wen and King Wu. King Wen and King Wu are the ancestors of the Zhou dynasty; how could it be said that "qu tiao becomes an altar"? Clearly, distant temples are tiao, ancestors who are not obligated to observe mourning rites. Moreover, distant temples have rituals of offerings and tasting, with differences between tiao and altars after "qu tiao," indicating that the further removed the generations, the more distant the relationship. If tiao refers to the temples dedicated to King Wen and King Wu, they should be sacrificed to monthly like the great ancestor. Even the reverence for Hou Ji is due to merits, not always implying a hierarchy of respect. Moreover, there is a distinction of status in ritual, hence the saying 'those with great virtue shine, those with little virtue are lowly.' It is also said that from top to bottom, the hierarchy descends; this is ritual. This is the system of hierarchy, the different systems of status. It is said that emperors and princes all sacrifice to five temples; what is the reason for this? It is also said that kings sacrifice to legitimate and illegitimate sons, down to great-grandsons, with the highest offerings made only to the great ancestor. To bestow blessings on the lower levels while diminishing respect for elders is not the original intention of the sages who established the rituals. Therefore, during the time of the Taishi era when temples were being built, the opinions of the Wang family were adopted, setting the specifications for father's sacrifices in the ritual as those of a scholar, and the son's as those of an emperor or prince, with the attire worn during the sacrifices being that of a scholar. So, starting from the General Who Conquers the West, preparing for the number of six generations, although Emperor Xuan is the great ancestor, he is still in the position of his descendants. Even on the day of the Yin sacrifice, the ritual of facing east had not been implemented; the saying 'even though the son is saintly, he does not eat before the father' means this. Now that officials above the Commandant of Justice have all moved away, the great ancestor can finally occupy the central position. Some believe that the Shao and Mu temples are not enough and want to place the great ancestor in a lower seat; I believe this is not the original intention of the ritual. With the great ancestor included, this totals seven temples; from this point on, the Shao and Mu temples are sufficient; the great ancestor is beyond the six generations; it is not necessary to have seven temples to occupy the position of the great ancestor. Some also say that the main deities of the four prefectures should always be worshipped with the Yin sacrifice; I also believe this is incorrect. The classics state that the main gods of ruined temples are displayed before the great ancestor, referring to the main gods of the ancestors below the great ancestor. Therefore, the "Bai Hu Tong" states that 'the relocation of the temple for the sacrifices is to maintain the continuity of the line of the deceased lord'; are the four prefectures' main deities placed before the great ancestor? If they are not lords who inherited the throne, they do not have auspicious signs; they are not the foundation of the royal business. In the past, they were worshipped due to closer relations; now it is logical that they have become distant, yet they are continuously worshipped in the Yin sacrifice, leaving the position of the great ancestor empty forever; there is no basis for this in the ritual classics. In the past during the Yonghe era, there was a large-scale discussion about this ritual; at that time, Yu Xi and Fan Xuan were both learned scholars, and they both believed that there was no reason for the main deities of the four prefectures to be worshipped forever. Some wanted to bury them under the steps, some wanted to hide them in stone chambers, some wanted to build separate temples for them; although the methods were slightly different, they were generally in agreement. If Emperor Xuan is already above all temples, and yet the four main deities are always worshipped in the Yin sacrifice, then in the grand Jin Yin sacrifice, there will never be a place for the great ancestor. The key is to strike a balance; there’s no need for excessive favoritism; as rituals change with the times, how can they remain unchanged! Therefore, although subjects have deep feelings for their ancestors, the rituals concerning posthumous titles are more significant; although the longing for ancestors is urgent, the rituals of relocation and destruction carry more weight. Is it not a desire to show favor, but rather the ritual does not allow surpassing? The stone chamber is located to the north of the temple; as for building separate temples, it is not yet known where they should be placed. Therefore, the main god of Yu relies on spirits, and when the spirits move, there is a burial ritual. If the four main deities should be abolished from worship, it is also because the spirits are unwilling to be attached; following similar examples, they should be buried like Yu. However, the classics are challenging to fully interpret, with a multitude of complex and diverse interpretations, not something a shallow person like me can weigh." At that time, many scholars agreed with Tao's opinion, but it was ultimately not implemented.
He was first appointed as a Gentleman of the Palace and later served as a counselor to the General of Chariots and Cavalry, the Central Army, and the Grand Commandant. When Emperor Gaozu marched north to Guanzhong and Luoyang, the Prince of Langye accompanied him as the Grand Marshal, and he was appointed as an Attendant to the Grand Marshal, in charge of managing the affairs of the residence. In the fourteenth year of Yixi, he was promoted to Attendant of the Palace. In the first year of Yuanxi, he resigned from his official position due to leg ailments. After Emperor Gaozu took power, he summoned him to serve as the Grand Minister of Rites. Despite being a member of the imperial family with a high status, he remained humble and lived in a thatched cottage, eating plain meals, without altering his lifestyle. He shared his income with his family. In the third year of Yongchu, he retired, was granted the position of Grand Master of Rites, and was awarded a gold seal and purple ribbon. He passed away the same year at the age of seventy. The Emperor posthumously appointed him as Left Grand Master of Rites and bestowed upon him the title of Cavalier in Regular Attendance.
His eldest son Sui served as the Military Inspector and the Prefect of Yidu; his younger son Chuo served as the Crown Prince's Attendant and the Prefect of Xin'an. Sui's eldest son Zhen served as the Registrar of the Imperial Secretariat and the Magistrate of Wucheng. Zhen's younger brother Ning, a knowledgeable and talented individual, had a close friendship with the Minister of Works, Xu Zhan. When they were young, Ning and the Northerner Fu Sengyou were summoned by the Emperor because they were both from prestigious families. At that time, the Emperor and He Shangzhi were discussing the minting of coins, and Ning boldly expressed his opinions, leading to a repeated discussion with the Emperor. Fu Sengyou tried to stop Ning from speaking out, but Ning loudly said to him, "A wise ruler is a rare find, so it's important to express one's ideas fully." The Emperor and Ning went back and forth in discussion more than ten times, with Ning's articulate and well-structured arguments impressing the Emperor. He later served as the Recorder of the Military Affairs for Prince Dan, and although he was considered for the position of Inspector of Qingzhou, it ultimately did not happen. He was later promoted to the Deputy Minister of the Imperial Secretariat but was killed by an assassin due to his ties with Xu Zhan. His son Ying served as the Chief Clerk of the Imperial Secretariat and as the Military Advisor for Shen Youzhi's expedition to the west, showing unwavering loyalty to Shen Youzhi, as noted in "The Biography of Shen Youzhi." Ning's brother Tan also earned praise, having served as the Registrar of the Ministry of Personnel and the Deputy Imperial Censor during Emperor Taizong's reign. Later, during the reign of Emperor Feidi Yuanhui, he became the Minister of the Left and died in office. Tan's brother Cheng served as the General of the Left Archer for the Crown Prince. In the twenty-seventh year of the Yuanjia era, he led troops in battle in Xuyi, where he was defeated by the Xianbei and died in combat, posthumously appointed as a Court Official. Chuo's son Huan served as the Prefect of Wuchang during the Shundi Shengming era. When Shen Youzhi attacked Yingcheng, Huan abandoned his post as the county magistrate to join him; after Shen Youzhi's failure, Huan was also executed.
Fu Sengyou's grandfather, Fu Hongren, a nephew of the founding emperor, rose through the ranks due to this family relationship, serving as General of the Expeditionary Forces, prefect of Nanqiao, and eventually becoming the Grand Minister of Ceremonies. His son, Fu Shao, rose to the position of Gentleman of the Yellow Gate (员外散骑侍郎) and married a daughter of the Tao family. Fu Shao had a son named Fu Sengyou, who had a talent for governance, serving twice as the magistrate of Shanyin County with outstanding achievements that few other magistrates of his time could match. Unfortunately, he was ultimately killed by the mastermind due to his association with Xu Zhanzhi.
Xu Guang, whose courtesy name was Yemin, was from Dongguan, and his father, Xu Zao, served as an official in the Ministry of Works, while his brother Xu Miao was the leader of the Crown Prince's vanguard. The Xu family had a tradition of learning, and Xu Guang was especially knowledgeable, having read various books on different subjects and divination. When Xie Xuan was a local official, he invited Xu Guang to serve as his assistant in the Western Bureau. Later, Prince Qiao Sima Tian also asked him to be a military advisor to the Northern Army. Emperor Xiaowu of Jin knew of Xu Guang's extensive knowledge and appointed him as a Gentleman of the Palace Secretariat, responsible for proofreading books in the secret archives, and even assigned him additional subordinates for assistance. He was later promoted to the same title, continuing his work as a proofreader. During the Long'an period, the Minister of the Left, Wang Xun, recommended him for the position of Gentleman of the Ancestral Temple.
Empress Dowager Li has died, and everyone is discussing how to mourn. Xu Guang said, "The Empress Dowager's status is noble, similar to that of the Empress, and the funeral rites are already quite thorough, fully expressing both emotions and etiquette. The Book of Rites says that a mother is honored because of her son. Since she is referred to as Madam, the mourning etiquette should be formal, hence the title of 'Prominent Madam', with Duke Wen mourning for three years. Filial piety towards one's biological mother should be prioritized. Moreover, it's perfectly acceptable for grandchildren to take part in ancestor worship, so mourning for three more years is entirely fitting. If someone insists on creating new emotional rules, fearing that the written rules are not comprehensive enough, it will only make the mourning period seem too heavy. I believe that the mourning etiquette should be the same as that for serving one's grandmother, wearing mourning clothes and mourning for three years." Everyone accepted his suggestion.
At that time, Crown Prince Yuan Xian of Kuaiji was in charge of the Secretariat and wanted all officials to show respect to him. He asked Xu Guang to decide how to perform the rituals, and as a result, both internal and external officials treated Xu Guang with the etiquette due to a lower-ranked official. Xu Guang felt both embarrassed and helpless about it. Later, Yuan Xian promoted Xu Guang to be a military adviser and then to the Chief of Staff. When Huan Xuan came to power, he appointed Xu Guang as the literary official at the Grand General's Office.
During the Yongxi period of the Eastern Jin Dynasty, the Emperor appointed Xu Guang to compile regulations on ceremonial attire, including chariots, horses, clothing, and etiquette, and thus Xu Guang was appointed as a military adviser, while also serving as a secretary, responsible for recording and drafting documents. He was granted the title of Marquis of Lecheng County and later promoted to the Imperial Secretariat, while also serving as a Gentleman of the Palace Library, responsible for compiling historical records.
Two years later, the Chancellor presented a memorial stating: "It is said that the Left Historian is responsible for recording speeches, while the Right Historian is in charge of recording political matters. The 'Chariots' and 'Records' chapters of the 'Spring and Autumn Annals' have been passed down in the states of Jin and Zheng, while the 'Zuo Zhuan' chronicles the history of the state of Lu. Since ancient times, officials have been in charge of compiling historical records for each dynasty, documenting the history of the Jin Dynasty along with its imperial laws and regulations in a prestigious manner. However, since the Taihe era, three dynasties have come and gone, and those remarkable virtues and achievements have slowly faded from memory. We believe that we should order Xu Guang, the Gentleman of the Palace, to compile the national history." The Emperor endorsed this proposal and commanded: "The kindness and blessings of past dynasties have been widely known, yet they remain unrecorded. These virtues should be preserved for future generations to educate them forever. Let’s initiate the compilation!"
Six years later, Xu Guangsheng was appointed as a Cavalry Attendant, also concurrently serving as the Governor of Xuzhou. He was later promoted to a regular Cavalry Attendant. At that time, when confronted with a disaster of wind and hail, Xu Guangsheng wrote to the emperor, saying, "Wind and hail, as natural disasters, may not always be true disasters. In ancient times, sages and wise men would feel fear when encountering such situations, reflect on themselves, and thereby promote good political and moral education. Although I am honored to serve in your ranks, I have never forgotten your grace towards me. I hope to do my best, with a sincere heart, to assist you. Initially, you raised the banner of righteousness, restored the ancestral order, exhibited martial prowess and wisdom, and quickly quelled the rebellion. Furthermore, you are humble and unpretentious, diligent and caring for the people, governing the country wisely, akin to a deity. Many recent events have occurred, where you have applied both punishment and benevolence, with countless military achievements and rewards that are hard to fully enumerate. State affairs are busy, making it inherently challenging to manage, with many trivial matters causing fear among subordinates. Furthermore, the fluctuating prices of grain and lack of enthusiasm among the people, coupled with the persistent issue of theft despite the establishment of various oversight agencies, stem from a poor social climate that is hard to improve, while your expectations are lofty and difficult to meet. Looking back at the early years of Yixi, the situation was quite different; what accounts for that? Comfort and ease are the common goals pursued by all things, and the tendency to cling to the old while being astonished by the new is a common human trait. You should pay attention to the people's will, take actions based on the actual situation, so that the court and the people will be stable and harmonious, creating a thriving environment. If my words are of no value, I hope you can still appreciate my steadfast loyalty." Afterwards, Xu Guangsheng was promoted to Grand Minister of Agriculture, while continuing to serve as a Gentleman of the Imperial Library. In the twelfth year, the "Records of Jin" were finally completed, consisting of forty-six volumes, which Xu Guangsheng submitted to the emperor. He was subsequently promoted to Secretary-in-Chief.
At the beginning, Huan Xuan seized power, and Emperor An was forced to leave the palace. Xu Guang followed everyone in weeping uncontrollably, his sorrowful appearance moving those around him. Later, Liu Yu overthrew the Jin Dynasty and declared himself emperor. Emperor Gong abdicated the throne, and Xu Guang wept again, tears streaming down his cheeks. Seeing this, Xie Hui asked him, "Xu Gong, are you going a bit too far?" Xu Guang wiped away his tears and replied, "I am different from you. You are assisting the new emperor in achieving great accomplishments, seizing a rare opportunity. I have been loyal to the Jin Dynasty all my life, and I cannot forget my former lord." After speaking, he began to sob again.
In the first year of Yongchu, the emperor issued a decree that stated, "Xu Guang, the supervisor of the secretariat, is knowledgeable, with good conduct. He has served in various official positions with great respect and caution. He is appointed as a Grand Master of the Palace Attendants." Xu Guang submitted a thank-you letter saying, "I am old and weak; serving the emperor in the court will only cause trouble. My family tomb is in Jinling, and I was raised in Jingkou. I deeply miss my hometown and often feel that my old age is approaching. Now, thanks to the emperor's grace, allowing me to take on this role, I would like to request to accompany you back to my hometown to enjoy my remaining years in peace. This would fulfill my wish and allow me to pass away peacefully." The emperor granted his request and rewarded him with many things. Xu Guang was fond of reading and persisted in his studies even in old age. In the second year of Yuanjia, Xu Guang passed away at the age of seventy-four. His work, "Answers to Questions on Etiquette," includes over a hundred entries and remains in use today. Xu Huo, Xu Guang's nephew, is mentioned in the "Biographies of Good Officials."
Fu Long, also known as Bozuo, was from Lingzhou in the northern region. During the reign of Emperor Liu Yu, he served as the Colonel of the Jin Dynasty's Imperial Guard. His great-grandfather, Fu Xi, held a position as an official in the Ministry of Works. His father and grandfather had passed away early on, leaving Fu Long alone with no relatives and in poor circumstances. Despite this, he was well-educated, upright in character, and not one to socialize. In the Yi Xi era, at the age of forty, he began serving as General Jianwei under Meng Chang and as an attendant cavalry officer. He was dismissed from his position after resigning. He later became a military officer responsible for troop recruitment in Kuaiji. After returning to his hometown of Shangyu, he planned to settle down there for good. He served in the military for eight years before being appointed to an official position. Xu Xianzhi, the Minister Steward and Intendant of Danyang, established the Jianwei Office and appointed him as a military clerk. He was soon promoted to the position of Lang of the Ministry of Rites, Intendant of Danyang, and later served as the Left Minister of Rites at court. Due to his younger brother, Fu Liang, serving as the Minister Steward, they could not serve in the same department due to etiquette rules. Therefore, Fu Long was reassigned as the Commander of the Prince's Chariots and Cavalry Consultant to Prince Lu Ling, Liu Yizhen, before being transferred to Shan Yin. During the reign of Emperor Wen of the Song Dynasty, he was appointed as the Right Chief Historian of the Ministry of Works and later promoted to the Deputy Chief Censor. He excelled in officialdom, fully meeting the standards of a Deputy Chief Censor. He was then promoted to the Left Chief Historian of the Ministry of Works.
Speaking of which, there was a commoner named Huang Chu in Yanzhou County, whose wife Zhao and her sister Wang were both involved in a crime. Later, the court granted amnesty to the entire nation, and Wang, having parents, a son (named Cheng), and a daughter (named Ye) to take care of her, was allowed to remain within two thousand miles as per the law, while Zhao was exiled to a remote location.
Longyi (the name of an official) said: "The etiquette and laws of our country are based on natural laws and human reason, not dropped from the sky or sprouted from the earth. The father-son relationship is the closest relationship in the world, connected by blood and coming from the same source. The Zhao family, who is the sister of the Wang family, is related to the son of the Wang family. Even though it's been three generations, they are essentially still family, and this relationship has never been severed. Although the Wang family's son is undoubtedly suffering, there is no reason to retaliate against Zhao. If the son were to kill Zhao, how should Zhao have treated the Wang family's son in the first place? Wouldn't that lead to a cycle of violence among fathers and sons? This would contradict the laws established by our ancestors and the intentions of Jiu Yao in creating those laws! Think about it: if the son of Shi Hou (a feudal lord in the Spring and Autumn period) and the grandson of Ri Di (a minister in the Han Dynasty) were to go against their ancestors, how could the reputation of Shi Que (a feudal lord in the Spring and Autumn period) and Hou Hou (a feudal lord in the Spring and Autumn period) endure for generations and become a good story? In the past, the law stipulated that 'those who kill their parents will be exiled two thousand miles away,' but this rule clearly does not pertain to the father-son relationship. Zhao only needs to remain two thousand miles away from the Wang family. The law also stipulates that 'those who are exiled, if their relatives want to follow, can be allowed.' This reflects the human touch of the law, using familial bonds to educate and guide people. If Zhao is exiled, how can the Wang family's son not accompany her? If the son of the Wang family follows Zhao but does not take care of the Wang family's parents, does this align with the principles of etiquette? Therefore, the son and Zhao are inseparable. Zhao will feel guilty for the rest of her life, and the son will be in pain for the rest of his life, but the blood relationship between father and son is never broken; this is the essence of the matter!" After listening to Longyi's words, everyone felt that it made sense and agreed with his opinion.
I was appointed as the Prefect of Yixing and had some accomplishments during my time in office. Later, I was summoned to serve as the Left Minister of Civil Rites. Because I am honest and fair in my work, I was dismissed by some even before they had met me. I assumed my post in casual attire. Shortly after, I was reassigned to the position of Grand Minister.
In the fourteenth year, Emperor Taizu asked me to rewrite the "Book of Rites" and express my thoughts. In my memorial, I expressed: "I am unlearned and ignorant, with knowledge as shallow as that of a frog at the bottom of a well. I know little of the principles of rites and music. Now, overwhelmed with fear and anxiety, I break into a sweat. Rites are the foundational laws for governing the state and maintaining social order, the highest principles of human relationships. They are applied in family and state affairs, establishing order between ruler and subjects, and fostering closeness between fathers and sons; in marriage and ceremonies, encouraging kindness between the elderly and the young, harmony between husband and wife; in the community, encouraging mutual support among friends and respect between hosts and guests. Rites connect heaven and earth; they are profound and expansive; nothing is more important than rites."
The five musical tones, the eight trigrams of the Book of Changes, the grace of the Book of Songs, the classic edicts of the Book of Documents, and the profound teachings of the Spring and Autumn Annals are all based on the foundation of ritual. The origin of ritual is ancient, widely spread, vast in content, and profound in meaning. Without wise sages, who could truly grasp its essence? Moreover, the oppressive regime of the Qin Dynasty that burned books and buried Confucian scholars alive caused the loss of ritual and music classics, leaving hardly anything intact. It was only after the establishment of the Han Dynasty that old scholars were summoned to collect the remaining classics. However, these classics were often incomplete, fragmented, and challenging to verify. Thanks to Gaotang for recalling some ancient sayings, other scholars also wrote their own interpretations, but their differing interpretations led to a variety of perspectives. Some had different relationships with their teachers, while others developed independently. For example, Wen Ren and Er Dai both studied under Hou Cang, but later had different views; Lu Zhi and Zheng Xuan both studied under Ma Rong, and eventually established their own schools. Later scholars of ritual and music did not match the caliber of their predecessors, but they raised many questions, and their writings were magnificent and beautiful. However, the system of the five ceremonial garments was occasionally inaccurate, and the mourning rites were disorganized. The national laws and regulations were not unified across the country, and the familial codes often contradicted each other. Therefore, we should study and consider diligently, and formulate a ritual suitable for the current prosperous era of the imperial court. I humbly beseech Your Majesty to be wise and enlightened, seek counsel from a wide array of talented individuals, and initiate the grand revision of the "Three Rituals." As a humble servant in this position, I feel deeply anxious and restless, unable to eat or sleep peacefully. Now that I have received your favor and am involved in this great undertaking, I cannot even begin to repay your immense kindness. I cannot remain silent, so I respectfully present the fifty-two observations I have gathered. My observations may be simplistic, and I hope for your understanding, Your Majesty.
Please provide the text you want translated. I didn't see what you need me to translate. Please share the text, and I'll do my best to translate it into modern spoken Chinese, breaking it down as you request. Next year, he retired and was granted the title of Guanglu Daifu. After returning home, he was always engrossed in reading, read widely, with a particular expertise in the "Three Rites," was known for his caution, and often hand-copied books. He passed away when he was eighty-three.
The history books say: if virtuous individuals are selected from among the people, then the country's governance can thrive, and individuals can also advance in their careers; if talents are only sought in the court, it will lead to the prevalence of ostentation and exaggeration. The "Six Classics of Confucianism" are profound and vast; they are the right path for governing the country, while other schools of thought are superficial and shallow; they are shortcuts, but also detours. During the Han Dynasty, talent selection emphasized recommendations from local communities, advocated for respecting the fundamentals, valued learning, and did not pursue superficiality and deceit; this approach made it easier to attain high-ranking positions and wealth. As a result, everyone at the time was eager to learn; every household delved into specialized skills, talents emerged one after another, the places they lived in quickly turned into bustling cities, schools were also established one after another, and the number of students even reached tens of thousands. Therefore, it is said that being an official relies on knowledge and achievements, and establishing oneself relies on moral support. Since the Wei Dynasty was established, rulers have favored trivial skills; families no longer value the classics, and people value extraordinary skills and clever tricks. Moreover, the power to select talent is held by the court ministers. They judge the importance of mountains and rivers and the merits of talents based solely on their own views; this practice is often misguided. Therefore, being an official has become reliant on reputation and luck; learning is no longer for self-improvement; people value quick success through extraordinary skills and clever tricks while looking down on skills that require diligent study to master. Thus, scholars have turned away from studying the classics, each pursuing utilitarianism, working long hours solely for material gain. Over the hundred years from Huangchu to the end of the Jin Dynasty, those who taught the classics in schools and academies, as well as the teachers who gathered students for lectures, saw Confucian education gradually decline. After Gaozu ascended the throne, he planned to establish the National Academy, but due to the busy affairs of the court, it was not implemented until the Yuanjia period; although there was a slight revival of Confucianism, it was far from its former glory, but it also restored some of the previous systems. The emperor rode in a dragon chariot, with a solemn procession, personally went to the National Academy, and the crown prince also wore ceremonial robes and bowed to the teachers; this was something later generations had never heard of, even the elderly with white hair had never seen it; this was a significant event back then. Zang Tao, Xu Guang, Fu Long, Pei Songzhi, He Chengtian, Lei Cizong, and others, all well-versed in the classics and history, not influenced by secular trends, left their names in history; this was only natural. Yu Weizhi from Yingchuan, Zhou Yewang from Yanmen, Zhou Wangzi from Runan, Xiang Yan from Henan, He Daoyang from Kuaiji, all devoted themselves to the study of classics and were praised by later scholars. Yu Weizhi had a basic understanding of the "Book of Rites" and annotated He Xun's "Funeral Attire," which has been passed down through the ages.
