He Tuo, whose courtesy name is Qifeng, is from Xicheng. He Tuo's father, Xi Hu, went to Shu for business and settled in Pixian. He also served the Princess of Liang Wuling, overseeing the family's wealth, making the family wealthy and known as the richest in Xizhou. He Tuo was intelligent from an early age and started studying at the Guozijian at the age of eight. There was a teaching assistant named Gu Liang who playfully teased him, saying, "Your surname is He; is it the He of lotus leaves or the He of river water?" He Tuo immediately replied, "Sir, your surname is Gu; is it the Gu of caring or the Gu of old and new?" Everyone believed this child was truly exceptional.
At seventeen, He Tuo leveraged his intelligence to serve the King of Xiangdong. Later, the King of Xiangdong recognized his exceptional cleverness and had him study by his side. At that time, Lanling's Xiao Zhen was also a genius, living in Qingyang Alley, while He Tuo lived at Baiyangtou. People said, "Two talents have emerged in the world: He Tuo from Baiyang Alley and Xiao Zhen from Qingyang Alley." This illustrates the high regard in which He Tuo was held at that time. Following the fall of Jiangling City, Emperor Wu of Zhou valued him highly and appointed him as a Doctor of the Imperial Academy.
Emperor Xuan initially wanted to establish five empresses and asked the Confucian scholar Xin Yanzhi for his opinion. Xin Yanzhi replied, "The empress and the emperor are of equal status; there shouldn't be five." He Tuo countered, "Emperor Ku had four consorts, and Shun had two consorts; there is no fixed number!" Thus, He Tuo was granted the title of Earl of Xiangcheng. After Emperor Gaozu ascended the throne, He Tuo was appointed as a Doctor of the Guozijian and was also granted the position of Assistant Imperial Attendant, with his title elevated to that of a duke. He Tuo was known for his strong character and eloquence, often sharing his opinions on morality and evaluating others.
At that time, Minister Su Wei said to the emperor, "My father always warned me that as long as I read the 'Classic of Filial Piety' once, it would be enough to make a name for myself and govern the country. Why bother reading so many books!" The emperor also thought this made sense. He Tu spoke up, saying, "Su Wei has read more than just the 'Classic of Filial Piety'. If Su Wei's father really said this, and Su Wei did not heed the advice, then he is disrespectful to his father; if his father did not say this, but he lied in front of the emperor, then he is dishonest. How can he serve the monarch without honesty and filial piety! Furthermore, Confucius said, 'Without reading the Book of Songs, one cannot express one's thoughts; without reading the Book of Rites, one cannot conduct oneself in society.' How can Su Chao's teaching his son to read only the 'Classic of Filial Piety' be in line with the sages' teachings?" At that time, Su Wei held five official posts, and the emperor trusted him greatly, but He Tu petitioned the emperor, saying that Su Wei was not trustworthy. He also pointed out that Su Wei's handling of astronomy and the calendar was lacking, and He Tu submitted eight recommendations to the emperor.
First of all, I’ve heard that understanding talent is a wise pursuit, but it’s quite challenging for the emperor. Confucius said: "Promote honest people, put dishonest people aside; the common people will be convinced. Promote dishonest people, put honest people aside; the common people will not be convinced." This statement illustrates that the success of a nation depends on careful talent selection. Therefore, those who recommend talent will be rewarded, and those who mislead about talent will be punished. However, the current talent selection process is completely different, ignoring whether individuals are honest or sycophantic, capable or foolish. Whoever the emperor wants to promote, he will arrange a good position for him; whoever the emperor wants to suppress, he will let him be a low-ranking official for life. The common people are dissatisfied, and that’s the reason why. I’ve heard that conferring titles and rewards in the court should involve discussions with the ministers; when implementing punishments in the market, everyone should see it. I’ve noticed that Your Majesty approaches cases with great care for the people, much like how one would treat their own children. Every time a case is judged, you will definitely ask for the opinions of the ministers, never abusing punishments, which reflects your sagacity. Since punishments are so cautious, rewards and titles should also be the same. If someone has made significant contributions and Your Majesty recognizes it, they can be directly promoted. From now on, if you want to select important officials, you must listen to everyone's opinions, not solely rely on one person's recommendation; this way, the emperor will avoid bias, and subordinates will have no grievances.
The second point is that Confucius stated: "Carefully scrutinize those who conspire with one another, and no wrongdoing can remain hidden." He also said: "A gentleman makes friends widely but does not form cliques for personal gain, while a petty person forms cliques for personal gain but does not make friends widely." The term "comparison" means collusion. It means that those favored by the emperor will be promoted further, while those the emperor disapproves of will be suppressed and further victimized. Once someone is promoted, they will protect each other, resulting in a deception of the emperor's true intentions; once suppression is successful, resentment will arise, and slanderous remarks will emerge. I hope Your Majesty will conduct a thorough investigation, do not let the culture of cliques take hold, and do not consolidate power and favoritism in your hands. The greatest threat to the country is precisely this.
Paragraph 1: I’ve heard that Emperor Shun once selected outstanding talents from sixteen tribes, referred to as the "Eight Yuans" and "Eight Kais." Even if they were more exceptional than today’s talents, Emperor Shun still carefully selected individuals and arranged suitable positions according to their abilities, ensuring the country’s stability and the people's peace and contentment. Now, there are many officials, but few are genuinely capable of getting things done, often juggling multiple positions. Is it that the country really lacks capable individuals? Or is it that these people lack ability? Our country is so vast; there must be many outstanding talents, yet, even if there are intelligent and talented individuals, they struggle to make their abilities known to the emperor! Dongfang Shuo once said: "Respect him, and he becomes a general; despise him, and he becomes a captive." This couldn’t be more accurate! Nowadays, officials do not measure their virtues and abilities, lacking the skills of Jiang Taigong or Fu Shuo, yet believing they have extraordinary powers like Fu Yan or Zi Shui, not considering the difficulty of their work and the heavy responsibilities, only worrying that their jurisdiction is not large enough, settling for the status quo, underestimating the weight of power and responsibility, which ultimately leads to failure. This all stems from that. The Book of Changes suggests: "The legs of the tripod are broken, the vessels containing offerings are overturned, the shape is very bad, this is an ominous sign." It suggests that taking on responsibilities beyond one’s capabilities. I hope Your Majesty will reappoint virtuous individuals, promote cooperation and division of labor, and ensure everyone can excel in their roles, so the country can thrive!
Second paragraph: I heard that 'The Book of Rites' states: "Those who distort facts, destroy laws, engage in wrongful practices, and disrupt political affairs shall be put to death." Confucius also said: "Why must we always change old systems?" But look at how many changes there have been in recent years! For example, Fan Wei has been working on a sundial for ten years and still hasn't finished it; Zhao Yi spent seven years making a ruler. Gongsun Ji carelessly altered medical prescriptions, squandering a significant amount of money; Xu Daoqing randomly changed the gnomon, wasting a considerable amount of grain. Chang Ming has been undermining the law, delaying for several years; Wang Wo tampered with names with complete disregard. Zhang Shanju doesn't understand astrology but arbitrarily changes the records of the Tai Chang Temple; Cao Weizu doesn't understand the position of the North Star and is now randomly altering the records of the Tai Shi Ling. These individuals fail to utilize their strengths and instead boast and deceive one another for personal gain. I hope that from today onward, if such individuals arise again and their claims do not align with reality, they will face harsher penalties, so that they will be afraid and dare not make absurd proposals again.
There is no need to say more about the other articles. At that time, Su Weiqiang wielded significant power and oversaw several departments, which made him particularly proud and arrogant, believing he possessed the spirit of Fu Yanshan and Zishui River to challenge the emperor. When he submitted his memorial, Su Wei was furious. Twelve years later, Su Wei was in charge of assessing literary talents and attacked Wang Tuo. Su Wei was enraged and said, "Without you, Wang Tuo, would we not be able to find a doctor?" Wang Tuo immediately retorted, "Without Su Weiqiang, would we still worry about finding someone to do things?" From that point on, he and Su Wei became bitter rivals. Later, the emperor instructed Wang Tuo to evaluate the musical scales, and Wang Tuo submitted another memorial, saying:
I heard that when a country thrives, it emphasizes ritual and music; when a country is in decline, it emphasizes ghosts and spirits. However, to touch heaven and earth, to summon ghosts and spirits, nothing is more effective than ritual and music. It is also said that when music reaches its peak, there will be no resentment; when rituals reach their peak, there will be no disputes. Governing the world with humility is a result of the influence of ritual and music.
I heard that there are two types of music: one is lascivious music, and the other is upright music. Lascivious music can move people, giving rise to impure thoughts and the proliferation of immoral music. Upright music can move people, leading to righteous thoughts and the flourishing of harmonious joy. Therefore, when music is in harmony, the social climate will be virtuous, people's senses will be sharp, their temperament will be calm, the social atmosphere will change, and the world will be stable. Confucius advised, "Eliminate the lascivious music of Zheng and steer clear of flatterers." Therefore, the music from regions like Zheng, Wei, Song, and Zhao will bring illness at home and cause harm abroad. When the five tones are in disarray, the nation's downfall is imminent.
Marquis Wen of Wei asked Zixia, "When I wear the crown and listen to ancient music, I feel sleepy, but when I listen to the music of Zheng and Wei, I do not feel tired. Why is this?" Zixia replied, "Ancient music starts with elegant melodies and then transitions to powerful ones, which can cultivate oneself, harmonize the family, and pacify the world. The music of Zheng and Wei, on the other hand, uses lascivious sounds to disturb people's hearts, leading them to indulge and be unable to extricate themselves, mixing male and female voices to the point where one cannot distinguish between father and son. What you are asking about now is music, but what you truly appreciate is mere sound. Music and sound are similar yet different. As a ruler, you must carefully scrutinize your own preferences."
The purpose of the music created by the sage kings is not just to please the ears, but to foster harmony and respect. When rulers and subjects listen together in the ancestral temple, harmony and respect can be achieved; when elders and youngsters listen together in the village, harmony and obedience can be achieved; when fathers and sons listen together in the family, harmony and intimacy can be achieved. This is the method established by the ancient kings for music. Therefore, those who know only sound but not music are like beasts; those who know music but not harmony are like the masses. Therefore, even children can dance to the Huangzhong and Dalü tunes, and only the noble-minded can truly appreciate music. Those who do not understand sound cannot discuss music with others; those who do not understand music cannot discuss harmony; understanding music brings one closer to the Way. When King Zhou of Shang was morally corrupt, the Grand Master fled to the Zhou dynasty with his musical instruments; when the ruler of Jin was morally corrupt, Shi Kuang persisted in abandoning the Qingzheng tune.
Long ago, before music existed, people could still find joy by patting their stomachs and tapping the ground. The Book of Changes says: "Ancient emperors created music to promote morality, to solemnly worship the heavens, and to offer sacrifices to their ancestors." From the "Xianchi" created by the Yellow Emperor, to the "Liu Jing" by Zhuanxu, the "Wu Ying" by Di Ku, the "Da Zhang" by Yao, the "Da Shao" by Shun, the "Da Xia" by Yu, the "Da Huo" by Tang, and the "Da Wu" by King Wu, these are all events from a long time ago, with only their names remaining, as their melodies have long been forgotten.
The music from the Shang to the Zhou Dynasties is recorded in the "Book of Songs" and "Odes." So, from the sages down, many people engaged in music, including Fu Xi, who improved the se, King Wen, who improved the qin, Confucius playing the chime, Zilu playing the se, Emperor Gaozu of Han playing the zhu (a type of percussion instrument), and Emperor Yuan playing the xiao. At the beginning of Emperor Gaozu of Han's reign, Shusun Tong, drawing from the experience of musicians from the Qin Dynasty, formulated the music for ancestral temple sacrifices. Welcoming the spirits to the temple gate, they performed "Jia Zhi" music, which is similar to ancient sacrificial music; when the emperor entered the temple, they played "Yong Zhi" music to accompany his steps, similar to ancient "Cai Ji" and "Si Xia"; when the offerings were placed on the altar, they performed "Deng Ge" music, similar to ancient sacrificial songs performed in Qing temples; after the performance of "Deng Ge," they played "Xiu Cheng" music, praising the enjoyment of the spirits; when the emperor sat down in the east wing, they played "Yong An" music, praising the completion of the ceremony. The pieces "Xiu Cheng" and "Yong Zhi" were both composed by Shusun Tong. In the temple of Emperor Gaozu of Han, they performed the dances of "Wu De," "Wen Shi," and "Wu Xing." The origins of "Wu De" and "Wu Xing" dances can be traced back to the Spring and Autumn Period.
During the Spring and Autumn Period, the son of the Duke of Chen fled to the state of Qi. Chen was a descendant of Emperor Shun, so the state of Qi had "Shao" music. Confucius heard the "Shao" music in the state of Qi and couldn't eat meat for three months, which explains his reaction. Qin Shi Huang conquered the state of Qi and obtained the "Shao" music. Emperor Gaozu of Han conquered the Qin Dynasty, and the "Shao" music was transmitted to the Han Dynasty. Emperor Gaozu of Han renamed it "Wen Shi," signifying a departure from its earlier form. The "Wu Xing Dance" was originally the "Da Wu" music of the Zhou Dynasty, renamed "Wu Xing" by Qin Shi Huang. During the reign of Emperor Wen of Han, the dance of the four seasons was created to show the stability and harmony of the country, and the orderliness of the four seasons. Emperor Jing of Han changed the "Wu De Dance" to "Zhao De," and Emperor Xuan of Han changed "Zhao De" to "Sheng De." Although the names changed, the essence of the Qin traditions was largely preserved.
During the Wei and Jin dynasties, ancient music was still in use. The three emperors of the Wei dynasty all composed lyrics for music. During the Yongjia era, due to the northern chaos and the fall of the five capitals, music spread to the south, so the Jiangnan region also retained a wealth of ancient music. From the Song dynasty, Qi dynasty to the Liang dynasty, the music performed continued to be passed down from ancient times. The music of the Three Diao and Four Wu was indeed flourishing. Later, during the Hou Jing rebellion, the musicians scattered, and those dances and music spread to the so-called Qi. Although the Qi dynasty recognized this music's heritage, they did not perform it in ancestral temples or the court. I have loved music since childhood, paying attention to learning musical instruments. Though I'm not very proficient, I still remember a lot. When peace was restored in the East, the musicians returned, and I asked them, and indeed, they had been taught by musicians from the Liang dynasty. Now there are musical scores for the Three Diao and Four Wu; though I'm not very proficient, it remains elegant. If they can be taught, ancient music can endure. Next, organize and summarize these musical pieces, capture the key points, make revisions, and then assign them appealing names. Present the songs of the prosperous era to the current emperor, and pass on the elegant music to future generations; wouldn't that be wonderful! I meticulously recorded the titles of the Three Diao and Four Wu, and I also created separate lyrics. Those traditional music pieces that are not suitable for palace performance are also included at the end.
After the memorial was presented, the emperor specially ordered the officials from the Ministry of Rites to invite He Tuo to assist with the matters concerning the military governor. He Tuo then composed three musical styles: Qing, Ping, and Se, and also arranged four types of dances: Yi, Bi, Diao, and Fu. Before this, the ancient court music preserved by the Ministry of Rites had been playing only the Da Lu tune for decades, while the Huang Zhong tune had fallen into disuse. He Tuo felt that this was a serious violation of ancient musical principles, so he submitted a memorial requesting the restoration of the Huang Zhong. The emperor ordered the court officials to discuss, and ultimately, they all agreed with He Tuo's proposal. Not long after, He Tuo's son committed an offense and faced punishment. He Tuo pleaded desperately, and the emperor subsequently reduced his son's punishment. From then on, the emperor's favor for He Tuo gradually waned.
Six years later, He Tuo was appointed as the governor of Longzhou. At that time, there were many students carrying their book boxes to study abroad, and He Tuo taught them. He also wrote a piece called "Governor's Admonition," which was inscribed on the main gate of the state government office. He served as the governor of Longzhou for three years, fell ill and requested to return to the capital, which the emperor granted. Upon returning to the capital, he took on a position overseeing school education. During that time, the court appointed Su Kui to study music theory at the Ministry of Rites. Su Kui made many suggestions, which many court officials supported, except He Tuo, who disagreed and often criticized Su Kui's shortcomings. Emperor Gaozu brought their opinions for discussion, resulting in many court officials ostracizing He Tuo. He Tuo submitted a memorial pointing out the court's strengths and weaknesses, mainly discussing the pros and cons of the political affairs at that time, and criticizing the issue of factionalism. As a result, Su Wei, Minister of Personnel Lu Kai, and Assistant Minister Xue Daoheng were all punished. Later, He Tuo was appointed as the governor of Yizhou, but he did not assume the role, soon becoming the National University Libationer. He eventually passed away while in office, posthumously honored with the title "Su." He authored thirteen volumes of "Commentaries on the Book of Changes," three volumes of "Commentaries on the Classic of Filial Piety," four volumes of "Commentaries on Zhuangzi," and co-authored with Shen Zhong and others nine volumes of "The Great Principles of the Thirty-Six Sciences of Ghosts and Spirits," one volume of "The Book of the Feng and Shan Sacrifices," one volume of "Essentials of Music," and a collection of ten volumes, all of which were widely circulated during his time.
Xiao Gai, the grandson of Xiao Hui, the Poyang Prince of the Liang Dynasty, was titled Marquis of You at a young age. After the fall of Jingzhou in the Liang Dynasty, he went to Chang'an with He Tuo. Xiao Gai loved learning from a young age and was well-versed in classics such as the Book of Songs, the Book of History, the Spring and Autumn Annals, and the Book of Rites. He was especially proficient in the Book of Han, which earned him the respect of officials and nobles. In the early years of the Kaihuang reign, he was granted the title of Duke of Shanyin County and appointed as a Scholar of the Imperial Academy. Following the Emperor's orders, he and He Tuo were tasked with revising historical and literary works. However, their differing opinions led to prolonged debates, preventing them from completing the task, which ultimately resulted in their dismissal by the Emperor. Later, Xiao Gai wrote commentaries on the Book of Han and the Literary Selections, which were highly esteemed by the people of that time.
In the Eastern Sea lived a man named Bao Kai, known as Hele. His brother, Bao Yu, was well-versed in the Five Classics of Confucianism, and Bao Kai inherited all his brother's knowledge. He also studied the Records of the Grand Historian and the Book of Han with Wang Zhongtong, delving deeply into these two books. During the Daye period, he became an assistant teacher at the Imperial Academy. Those studying the Book of Han at that time regarded the Xiao and Bao brothers as leaders. The number of students they taught and influenced reached several thousand. After Bao Kai's death, his students erected a tombstone and built a tomb in his honor.
Bao Yu, the brother of Bao Kai, was proficient in the Five Classics of Confucianism. Bao Kai inherited his brother's knowledge and studied the Records of the Grand Historian and the Book of Han under Wang Zhongtong, achieving profound scholarly accomplishments. He later became an assistant teacher at the Imperial Academy, indicating official recognition of his knowledge. During that era, those studying the Book of Han revered the Xiao and Bao brothers as master figures. The influence of the Bao brothers in the academic world was significant, as they nurtured thousands of students, spreading their teachings far and wide. After Bao Kai's passing, his students honored him by constructing a tomb and erecting a stele, showing the immense respect he commanded.
Huiyuan, also known as Chongru, is a native of Zhen Ding in Mount Heng, Hebei. His family has been passing down the teachings of Confucius for generations. Since childhood, Huiyuan has been ambitious and principled, studying the "Three Commentaries on the Spring and Autumn Annals," the "Book of Songs," the "Book of Documents," and the "Book of Changes," and was also well-versed in astronomy and calendar calculations. He has always regarded teaching and educating others as his life's work. Students from far and wide often traveled to study under him, sometimes numbering in the thousands. When Wang Chuo of Qi State became the Intendant of Dingzhou, upon hearing of Huiyuan's reputation, he invited him to serve as a scholar. Later, when Emperor Wu of the Zhou Dynasty eliminated the Qi State and sought talented Confucian scholars, Huiyuan was the first to respond to the call and was appointed as a junior scholar in the Imperial Academy. After Emperor Yang Jian proclaimed himself emperor, Huiyuan was promoted to Grand Master of Ceremonies. The Minister of Rites, Niu Hong, often referred to him as the "repository of the Five Classics"! The Minister of Personnel, Wei Shikang, also recommended him for a position as a scholar in the Imperial Academy. Subsequently, he collaborated with Pei Gong Zheng Yi to edit musical scores. After his mother passed away, he resigned from his official position to fulfill his mourning duties at home. Several years later, he was appointed as the General for Suppressing Rebels and once again took on the role of Grand Master of Ceremonies. Not long after, he received another promotion, this time to National Scholar.
At that time, the court ordered that all students who mastered the classics at the Imperial Academy must be assessed and recommended for promotion. After the exam, the scholars could not agree on the students' merits. The headmaster, Yuanshan, was puzzled and asked them what was going on. Huiyuan said, "The academic traditions and examination standards in Jiangnan and Hebei are different, and the scholars are unlikely to be familiar with all of them. The students only discuss their strengths and avoid mentioning their weaknesses. The scholars are also unsure of each other, so they cannot make a decision." The headmaster then asked Huiyuan to assess the students' exam results. Huiyuan quickly assessed the test papers and made his judgments without hesitation. Some were skeptical, so Huiyuan asked them to cite the classics and explain their reasoning, and then pointed out their mistakes. From that point on, no one dared to cheat again. He evaluated around four to five hundred candidates and completed the assessments in just a few days. All the Confucian scholars admired his vast knowledge and felt inadequate by comparison.
Later, he was ordered to participate in the revision of laws and regulations. Emperor Yang Jian once posed a question to his ministers, "Has there ever been music performed by women in history?" Yang Su and others did not know how to answer, so they said there was no female music. Huiyuan spoke up and said, "I have heard of 'graceful and elegant ladies, with the sound of bells and drums,' which refers to the music of the ancient imperial court, recorded in the 'Book of Songs · Odes of Zhou.' This cannot be dismissed as non-existent." Emperor Yang Jian was very pleased to hear this. During the Ren Shou period, Huiyuan passed away at the age of seventy-two. The court mourned his passing and held a grand funeral in his honor, posthumously granting him the title of External Cavalier Attendant.
Ma Guang, known by his courtesy name Rongbo, was from Wu'an. He had a passion for learning from a young age, studying with teachers for decades, day and night, and reading a wide range of books, from classics to curious tales. He was especially proficient in the "Three Rituals" and held a high position in the Confucian academic world.
During the reign of Emperor Wen of the Sui Dynasty, the emperor recruited learned individuals from Shandong, including Ma Guang, Zhang Zhongrang, Kong Long, Dou Shirong, Zhang Heinu, and Liu Zuren, to Chang'an, where they were appointed as Doctors of the National University. They were referred to as the "Six Confucians." However, these individuals were regarded as uncouth and unfamiliar with proper etiquette, so the court did not value them. Dou Shirong died shortly after. Zhang Zhongrang soon requested to return home and wrote a ten-volume book, claiming that if he could present it to the emperor, he would surely be appointed as a prime minister. He often discussed esoteric astrological matters. Local officials reported his behavior to the court, and Zhang Zhongrang was ultimately executed. Kong Long, Zhang Heinu, and Liu Zuren were subsequently demoted by the court. Only Ma Guang remained in Chang'an.
During a sacrificial ceremony, Emperor Wen personally visited the National University, where royal officials and ministers gathered. Ma Guang ascended the platform to elucidate the rituals and expound upon the classics in an accessible manner. Afterwards, over a dozen scholars took turns to ask him questions. Despite Ma Guang's language not being flowery, his arguments were rigorous and profound, leaving the audience in admiration. The emperor also praised and rewarded him. Since Xiong Ansheng, Ma Guang was the only scholar from Shandong studying the "Three Rites" to be honored as a master. Initially teaching in Yingzhou and Bozhou, boasting over a thousand students, many followed him to Chang'an. A few years later, his mother passed away, which led him to return home to observe mourning rites and ultimately settle down in his hometown. He later died from illness at the age of seventy-three.
Liu Zhuo, courtesy name Shiyuan, is a native of Changting in Xindu. His father served as a county official. Liu Zhuo is handsome, with ambitious vision, intelligent and steady; he wasn't very playful as a child. When he was young, he swore brotherhood with Liu Xuan from Hejian, and they studied the Book of Songs under Liu Guisi, also from the same county, studied the Zuo Zhuan with Guo Maochang from Guangping, and sought advice on the Book of Rites from Xiong Ansheng from Fucheng. However, they left before they could finish their studies. There was a man named Liu Zhihai in Wuqiang Jiajin Bridge who had a vast collection of books. Liu Zhuo and Liu Xuan went to his house to read, and they studied there for a decade. Although they sometimes struggled to eat enough or stay warm, they felt very peaceful.
Later, Liu Zhuo gained recognition for his deep understanding of Confucianism and became a state scholar. Governor Zhao Ji appointed him as an aide, recommended him to participate in the imperial examination, and he took first place. He and the compiler Wang Shao worked together on editing national history, also participated in discussions on laws and calendars, and served in the Ministry of Rites, always ready to provide counsel. Before long, he was promoted to the rank of General. Later, he and other Confucian scholars together edited various classical texts in the Secretariat.
Once, he returned to his hometown to visit his family, and the county magistrate Wei Zhiye offered him a position as magistrate. Shortly after, he returned to the capital and debated various controversial issues from both past and present, and tackled unresolved questions with Yang Su, Niu Hong, Su Wei, Yuan Shan, Xiao Gai, He Tuo, Tai Xue Boshi Fang Huiyuan, Cui Zongde, and Jin Wang Wenxue Cui Ze at the National University. Every time he spoke, the debates grew heated, and everyone acknowledged they couldn't keep up with him. Yang Su and the others were in awe of his extensive knowledge.
After six years, the "Stone Classics" of Luoyang were transported to the capital city. Many of the inscriptions on the steles had worn away, and no one could recognize them completely. The Emperor then ordered Liu Zhuo and Liu Xuan to go and collate them. Later, during a sacrificial ceremony held by the National University, he and Liu Xuan debated at the meeting, overcoming all the other Confucian scholars. As a result, those scholars were jealous and wrote anonymous letters to accuse him. He was reduced to commoner status.
So, he leisurely returned to his hometown, dedicating himself to teaching and writing with great diligence. He carefully distinguished the authenticity of the classical commentaries by Jia Yi, Ma Rong, Wang Chong, and Zheng Xuan. He studied over ten books such as "Nine Chapters on the Mathematical Art," "Zhou Bi Suan Jing," and "The Book of the Seven Luminaries," calculating the movements of the sun and moon, measuring the dimensions of mountains, rivers, lakes, and seas. He explored these subjects deeply, probing their mysteries. He wrote ten volumes of "Ji Ji," ten volumes of "Calendar," and "Commentaries on the Five Classics," all of which were circulated in the world. Liu Xuan was intelligent and knowledgeable, second only to Liu Zhuo in reputation, so people at that time called them the "Two Lius."
Famous Confucian scholars and aspiring students from all over the country came to seek advice from him. Even if it meant traveling thousands of miles, they didn't mind. There were countless students like this. People said that for hundreds of years, no one had surpassed him in knowledge and scholarship. However, he was known to be somewhat aloof and quite frugal. He refused to accept students who could not pay tuition, which led many people at the time to be less fond of him.
The deposed Crown Prince Yang Yong was aware of his reputation and wanted to summon him, but before he could visit, he received an imperial decree to serve the Prince of Shu. He was unwilling to do this, so he delayed going for a long time. The Prince of Shu was furious upon hearing this and sent agents to arrest him and escort him to Shu, where he was compelled to serve in the military. Later, he was tasked with proofreading books there. After the Prince of Shu was deposed, Liu Chao and fellow Confucian scholars collaborated to revise the rituals and laws, and he was appointed as Captain of the Cloud Riders. After Emperor Yang of Sui ascended the throne, he was promoted to the rank of Doctor of the Imperial Academy, but soon resigned due to health issues. Several years later, he was recalled as an advisor and submitted his own work titled "Historical Records," which significantly differed from the views of Tai Shi Ling Zhang Zhouxuan, but it was ultimately rejected. In the sixth year of Daye, he died at the age of sixty-seven. Liu Xuan petitioned the court for a posthumous title, but the court did not approve it.
Liu Xuan, courtesy name Guangbo, was a native of Jingcheng, Hebei. He gained fame for his intelligence and cleverness at a young age, where he and Liu Chao of Xindu studied privately for ten years without leaving. Liu Xuan had sharp, bright eyes and could gaze directly at the sun without squinting; his memory was unmatched. He could draw a square with one hand and a circle with the other, while simultaneously reciting, counting, and listening—performing five tasks at once without error. After Emperor Wu of Northern Zhou pacified the Qi state, the Prefect of Yingzhou, Yuwen Kang, recommended him for a clerk position. Later, the Prefect Li Hui appointed him as a clerk of rituals due to his exceptional skills and reputation. Over a year later, he was ordered to compile national history with the Palace Writer Wang Shao. Soon after, he held a position in the Ministry of the Interior, where he was responsible for advisory duties. He also collaborated with scholars to revise astronomical calendars and was in charge of reviewing various memorials in the Ministry of the Interior, where the Prefect of the Interior, Li Delin of Boling, held him in high regard.
Although Liu Xuan has worked in three provinces, he has never obtained an official position; instead, he was commanded by the county to pay taxes. Liu Xuan then confessed to the Chief Minister, who sent him to the Ministry of Personnel. The Minister of Personnel, Wei Shikang, asked him what talents he had. Liu Xuan wrote a self-recommendation letter, saying, "I can explain the annotations of the 'Rituals of Zhou,' 'Book of Etiquette,' 'Book of Songs,' 'Book of Documents,' 'Gongyang Commentary,' 'Zuo Commentary,' 'Classic of Filial Piety,' 'Analects of Confucius,' and the interpretations by Kong, Zheng, Wang, He, Fu, Du, and others, totaling thirteen schools of thought, though the depth of their explanations may vary. I have less extensive research on the 'Book of Changes,' 'Rites of Zhou,' and 'Guliang Commentary.' I am well-versed in historical books, various collections, notable essays, and stories. I have also conducted in-depth studies of astronomy and calendars. Regarding the writing of official and personal documents, I have always been self-sufficient." The Ministry of Personnel did not thoroughly examine his talents, but more than a dozen prestigious individuals in the court vouched for the authenticity of Liu Xuan's self-description, so he was appointed as a general in the palace.
At that time, Niu Hong submitted a request to collect lost books from all over the country, so Liu Xuan fabricated over a hundred volumes of texts, titled "Lianshan Yi," "Lu Shiji," among others, and presented them to the court, and left with rewards. Later, someone reported him, and though he received a pardon as part of a general amnesty, he was dismissed from his position and returned to his hometown to earn a living as an educator. Prince Yong heard about this and summoned him to the capital, ordering him to serve Prince Xiu of Shu, but Liu Xuan kept delaying and refused to go. Prince Xiu was furious and had him chained and sent to Yizhou. Later, he was assigned to work inside the tent, acting as a gatekeeper, armed with a stick each day. Shortly after, he was released and put in charge of organizing books. Liu Xuan then imitated Qu Yuan's "Li Sao" and wrote a piece called "Shi Tu" to convey his sentiments.
After the King of Shu was deposed, I revised the "Five Rites" with some Confucian scholars and was appointed as a military officer. The Minister of Personnel, Niu Hong, made a suggestion that the relatives of ancient princes should hold a higher status than ordinary officials. Although the current position of "Supreme Pillar" is different from that of ancient princes, their status is similar to that of officials of the second rank, so their relatives' ranks should be lowered by one level. Many people thought he made sense.
But I disagreed, saying, "In ancient times, officials only valued one person, the monarch, and the sons of concubines had no chance of promotion. Therefore, ancient monarchs attached great importance to their legitimate sons, who received stipends and benefits. Even distant relatives and descendants had to wear mourning clothes for three months because they had received the grace of the monarch. Nowadays, promotions are based on ability, regardless of legitimacy, which is different from ancient times. Why should their positions be lowered? Many officials today overlook their relatives. If their positions are further lowered, the bonds between people will begin to weaken from this point onward!" So the matter was put on hold.
In the twentieth year of the Kaihuang era, the state abolished the four departments of the National University and the schools in the prefectures and counties, leaving only two doctors and seventy-two students in the Imperial College. I wrote a memorial to the emperor saying that schools should not be abolished, with compelling arguments, but Emperor Gaozu did not adopt my suggestion.
As the Kaihuang era was coming to an end, the country was very prosperous, and everyone in the court focused on Liaodong. I felt that Liaodong was difficult to conquer, so I wrote a piece called "Treatise on Pacifying the Barbarians" to advise against it, but my advice went unheeded at the time. It wasn't until the end of the Daye era of the Sui Dynasty that three attempts to conquer Liaodong failed, proving that what I had previously said turned out to be true.
After Emperor Yang of Sui became emperor, Niu Hong recommended Pei Xuan to revise the laws. During the reign of Emperor Gaozu (Yang Jian), he felt that there were too many unscrupulous officials among the bureaucrats, who would inevitably become corrupt over time because of the system. He also felt that the social fabric was deteriorating, with women failing to uphold their roles. Therefore, he established rules, requiring a rotation of officials every three years in the counties, and forbidding the wives of ninth-rank officials from remarrying. Pei Xuan wrote an article criticizing these measures, but Niu Hong insisted on implementing them. Schools and instructors were established in each county, and provisions were allocated to students studying elsewhere, all ideas proposed by Pei Xuan.
Once, Niu Hong casually inquired of Pei Xuan, "In the Book of Rites, there were many scholars but few officials in the government offices. Now, there are several times more historians than before, while the number of judges has decreased, resulting in lower efficiency. What accounts for this?" Pei Xuan replied, "Ancient people trusted their subordinates a lot, evaluating their performance just once a year without repetitive inspections of documents or overly complicated paperwork. Government officials mainly dealt with important matters. Nowadays, there is constant fear of errors in documents and archives, leading to repeated checks and meticulous handling, and the need to meticulously investigate past cases when issues arise. That's why we have the saying, 'an old official clings to his case until death.' The past and present differ greatly! The overwhelming tasks and political chaos stem from this very issue."
Niu Hong asked again, "During the Wei and Qi dynasties, official duties were relatively light, but now they are extremely busy. Why is that?" Pei Xuan replied, "During the Qi dynasty, there were only a few dozen prefectures established, with three prefectures and a circuit office overseeing each other. The dispatch of official documents was limited to around ten at most. Now, there are over three hundred prefectures, which makes things much more cumbersome. In the past, prefectures had only regulatory officials, counties had magistrates, and counties had only county magistrates. Their subordinates were all personally selected by the officials, and they would report for duty upon receiving orders, with only a few dozen people in each prefecture. Now, things are different. Officials of all levels are appointed by the Ministry of Personnel, and even minor matters must be evaluated by the Department of Evaluation, which is another reason for the complexity. Rather than reducing the number of officials, it is better to reduce the workload; and rather than reducing the workload, it is better to maintain a calm mindset. If official duties haven't decreased but you want an easier life, how can that be?" Niu Hong greatly agreed with his words, but was unable to implement them.
The Censor of the Court, Yang Da, recommended Pei Xuan for his extensive knowledge and talent, excellent writing, and outstanding performance in the imperial examination, leading to his appointment as a Doctor of the Imperial Academy. Over a year later, because of his low rank, he was dismissed from his position, returning to Changping, and then summoned to the temporary imperial residence. Some said his conduct was poor, so the emperor stripped him of his position and sent him back to his hometown of Hejian. At that time, banditry was rampant, food prices soared, scholarly research stagnated, and teaching came to a halt. Pei Xuan was separated from his wife by over a hundred miles, with no word from her and feeling frustrated and unfulfilled. He then wrote a self-promotional piece, the content of which is as follows:
I know Sima Xiangru, Yang Xiong, Ma Rong, and Zheng Xuan, these famous scholars. They all recorded their life experiences and noble virtues, leaving a lasting legacy. I dare not compare myself to them, afraid I’d just end up being the subject of ridicule. As I grow older and closer to death, my old friends have passed away, and my students have gone their separate ways. I feel like morning dew, destined to vanish. When I die, I’ll be buried in the lonely north, and my relatives and friends will not remember me, let alone future generations. While I’m still alive, I want to jot down my thoughts for future generations, so that talented individuals will know my aspirations.
From my earliest memories to now with white hair, my parents were always loving and never once scolded me. Teachers valued me in school and never punished me. As I grew older, I worked hard to keep good relationships with family and relatives. I made many friends, always prioritizing others' interests over my own. As a child, I enjoyed playing with my elders, and as I grew older, I often interacted with young people. I never grew tired of learning, and teaching others was never a burden. However, I am a solitary person with some dissatisfaction in my heart.
Thinking back on my life, I count four blessings and one regret. I was born not the brightest and into poverty, but thanks to the help of my older brothers, I entered the officialdom, had the opportunity to read classic books, learn history, and do good deeds in the village. My reputation spread throughout the country, which is my first stroke of luck. I experienced the ups and downs of officialdom, held some meaningless positions, and dealt with trivial matters. I left no noteworthy achievements or bad records. I have my share of shortcomings, but at least I haven’t made any major blunders, which is my second stroke of luck.
By virtue of my ordinary abilities, I have enjoyed the favor of the court on numerous occasions. Although my status is humble, I have been promoted several times, worked alongside outstanding individuals in the court, and received preferential treatment. This is my third piece of good fortune. Now that I am older, I have retired to my hometown, living a peaceful life, reading books, watching birds, taking walks, and enjoying rural life. I am free from illness and misfortune, which is my fourth piece of good fortune.
I am happy to live in a peaceful and prosperous era, but I am pained by the decline of social morals. I strive to learn from the wisdom of my predecessors, but I am distressed by the degeneration of society. I diligently study classical texts, correct various errors, and complete several works, but in the end, my aspirations remain unfulfilled. The times are bad, schools are neglected, and my teachings did not spread during my time, nor will anyone carry on my legacy after my death. This is truly regrettable!
As for Mr. Liu Xuan from Hejian, at that time in the county town, the food supply had been disrupted, and many of his students followed the bandits. Liu Xuan, poor and hungry, had no choice but to go to the county town for food. The county officials, seeing his plight, offered him some food. As a result, Liu Xuan was captured by the bandits and was taken past the fortress outside the city. Before long, the bandits were defeated by the government troops, and Liu Xuan, hungry and cold, had nowhere to go, so he returned to the county town. The county official, fearing that Liu Xuan was connected to the bandits and might cause trouble in the future, closed the gates and did not let him in. That night was bitterly cold, and Liu Xuan succumbed to hunger and cold at the age of sixty-eight. Later, his students bestowed upon him posthumously the title "Mr. Xuande."
Liu Xuan is straightforward and blunt, with a humorous way of speaking. He loves to show off and holds contemporary figures in disdain, which has led to him offending many in power, hindering his career advancement. He has written several books, such as "Commentary on the Analects" in ten volumes, "Attack on Obscurity in the Spring and Autumn Annals" in ten volumes, "Correct Names in the Five Classics" in twelve volumes, "Commentary on the Classic of Filial Piety" in five volumes, "Interpretation of the Spring and Autumn Annals" in forty volumes, "Annotations on the Ancient Texts of the Book of Documents" in twenty volumes, "Interpretation of the Book of Songs" in forty volumes, "Preface to the Book of Songs" in one volume, and "Arithmetic" in one volume, all of which were quite famous at the time.
Chu Hui from Wu County, also known as Gaoming, was well-known throughout Jiangnan for his expertise in the "Three Rituals." During the reign of Emperor Yang of Sui, he was summoned to the capital and, along with other scholars, lectured on Confucian teachings at the Ministry of Rites. Chu Hui's exceptional debating skills quickly earned him a promotion to Imperial Academy Scholar, and he authored a hundred volumes of "Ritual Annotations."
Gu Biao from Yu Hang, also known as Zhongwen, had a deep understanding of the "Book of Documents" and the "Spring and Autumn Annals." During Emperor Yang of Sui's reign, he served as a Secretariat Scholar and wrote twenty volumes of "Annotations on the Ancient Texts of the Book of Documents."
Lu Shida from Yu Hang, during Emperor Yang of Sui's reign, was an assistant at the National University and wrote forty-two volumes of "Annotations on the Chapters and Verses of the Book of Songs," a work that has survived.
Zhang Chong from Wu County, also known as Shuxuan, served as Left Central General during the Chen Dynasty, a position he disliked. He preferred to delve into the classics and authored "Essence of the Spring and Autumn Annals," which differed from Du Yu's version in over seventy places. He also wrote "Rites of Mourning" in three volumes, "Rites of Filial Piety" in three volumes, "Interpretation of the Analects" in ten volumes, and "Phonetic Interpretation of the Former Han" in twelve volumes. He later became the attendant reader to the Prince of Han.
Wang Xiaoji from Pingyuan, a lifelong learner, was well-versed in the Five Classics and wrote excellent essays. He was good friends with Liu Xuan from Hejian. During the reign of Emperor Wen of Sui, he was summoned to the Secretariat and assisted Wang Shao in compiling national history. However, Wang Shao did not show him the respect he deserved, and after many years in the Secretariat, Wang Xiaoji still had to pay taxes himself. Feeling discontented, he wrote a memorial to Niu Hong, the Minister of Personnel, to express his grievances.
Because of the torment of my ulcers, I cannot sleep, and due to hunger and cold, I have been very miserable all year round. Why? Because suffering is unbearable, and poverty is even harder to endure. Not to mention that my heart feels like it's caught between fire and ice, and my body is as if eroded by wind and frost. How can I remain silent, swallow my pain, and not groan? I hope that you, Lord Ming Shangshu, can pity my situation, open your heart; your kindness can bring a dead fish back to life, and your care can make the poor bird fly. Your words can warm my heart; please agree to my request and listen to my plea. Although the mountain is high and the road is far, the deities are right before me. Everything I say is true; there is no falsehood, but I still worry that help will come too late, by the time I die, like crossing the river by boat or climbing a ladder to the clouds. I, a poor man, have worked in the province for seven years, always overwhelmed by heavy tasks, but never received any rewards. I have had to sell my land just to make ends meet, feed my young children, and my brother has no ability to help me. What's worse, my elderly mother is unwell, and I have to take care of her, while my hometown is far away. I secretly made up my mind, but the road ahead is long; my parents' expectations weigh on me day and night. Like Sima Xiangru, who fell ill and could not escape his fate without an official position; like Mei Fu, who went mad, even immortals cannot avoid it. My sorrow is more terrifying than that of a vengeful spirit; my life is not as unyielding as stone. I am afraid of my soul flying away, and no one will know of my fate after I die, dying with regret and betraying your kindness. This is akin to Wang Ji's blunt counsel, while Ying Hou is not happy about it. My pain is hidden in my very being, just beneath the surface; Ziyi did not hear, and Li Zhu did not see. I find myself lost to history, ultimately overlooked for any recommendation, and I can only die unknown. Three generations have struggled without success, despite the calm; ten years without promotion, I truly have no confidant. Only a wise monarch can achieve great things; only virtuous ministers can assist the wise monarch. As an ordinary man, I feel fortunate to have encountered a wise minister like you. You hold a high position, wield great power, yet remain incorruptible, not pursuing glory and wealth; this is what I truly admire in you.
In the past, Jing Yu was unrefined, leading to Bian He's punishment of amputation; Bai Li Xi was not valued, which resulted in Qin Xi's death. You have the ability to help me now and can see my plight, yet you have not taken action; who can fathom your intentions? Officials sometimes cannot do their best, and scholars sometimes cannot express their grievances; once someone discusses it privately, it will spread all over the world. My efforts have gone unrecognized; how can I not feel hopeless? If my illness has not reached the point of death and my mind is still clear, I will document my suffering and record it for posterity, so that future generations may know my story, sympathize with my misfortune, investigate the faults of the responsible person, and seek justice for myself. In this way, even if I die, my grievances will be redressed, and I will die without regret.
I hope you can find it in your heart to show me some compassion and pay more attention; don't forget me!
Hong, everyone knows that he is very knowledgeable, but he has never been valued by the court. Later, he returned to his hometown and earned a living as a teacher, eventually spending his old age there. He also wrote commentaries on "The Book of Documents" and "The Book of Songs," but sadly, these works were lost in subsequent wars.
As the ancients wisely said, "Physical appearance doesn't matter, strength doesn't matter, and family background is irrelevant; but achieving fame and benefiting future generations relies solely on education!" This is so true! Individuals like Hui Yuan and Rong Bo study diligently and persistently, relying entirely on their own efforts, and in the end, they become famous and respected by people. Some can gather thousands of students, some can become high officials, and gain recognition in times of prosperity, all because of their serious study of ancient classics!
Jiang Yang is composed and elegant, very charming, with refined manners, insightful discussions, and he was quite famous at that time; Yan Zhi diligently studies history and classic texts, upright in character, principled in his conduct, and follows rules everywhere; He Tuo is knowledgeable, quick-witted, eloquent, writes well, but is too straightforward in character, lacking some of the grace expected of a Confucian scholar; Liu Chao is well-respected among officials, well-versed in astronomy and calendrical studies, knowledgeable, profound in learning, and thorough in research; his knowledge is extensive and profound; for centuries, there has been no one quite like him; Liu Xuan is also a Confucian scholar, well-versed in history and classics, talented, knowledgeable in various fields of study; although not as deep in exploring complex issues as Liu Chao, his writings surpass Liu Chao's in clarity and organization.
Unfortunately, these talented individuals couldn't find their moment; some could only secure minor positions, while others fell into poverty; it's truly a shame! As the saying goes, "Life and death are fated; wealth and honor are in heaven's hands." Heaven granted them intelligence and talent, but did not give them high positions and wealth; even sages are not exempt from this, what chance do Liu Chao and Liu Xuan have? "Life and death are fated; wealth and honor are in heaven's hands."
