Pan Hui, also known as Boyan, was from Wu County. He was gifted, studying the "Liji" with Zheng Zhuo, the "Shijing" with Shi Gong, the "Book of Documents" with Zhang Chong, and the "Zhuangzi" and the "Laozi" with Zhang Ji, grasping the profound principles within each. He excelled in the "Records of the Grand Historian," "Book of Han," and "Book of Later Han." He was skilled in writing and debating. When the Minister of Personnel in the Chen Dynasty, Jiang Zong, sought out scholars, Pan Hui visited him and gained Jiang Zong's esteem. He initially served as an attendant in the Kingdom of Xincai and was later appointed as the Director of the Guesthouse. During the Sui Dynasty, Wei Dan was sent on a diplomatic mission to the Chen Dynasty, where Pan Hui received him. Wei Dan wrote a memorial to the Chen Emperor, expressing gratitude for the gracious hospitality he received. Pan Hui believed that "submitting humbly" was more formal and respectful than "respectfully offering," so he withheld the memorial from being presented to the Emperor. Wei Dan argued, citing the annotations of the "Rites of Zhou," that the essence of etiquette is rooted in respect, as noted in the "Shijing" and the "Xiaojing." He challenged Pan Hui's interpretation, emphasizing the significance of reverence in rituals directed towards Heaven, parents, and rulers, all reflecting a shared essence of respect. Wei Dan questioned the rationale behind viewing "respect" as lesser.
Pan Hui retorted, "When I mentioned the word '敬', I did not mean to say it is light, but rather that its usage varies in different contexts, leading to different meanings. The 'Book of Rites' emphasizes respect, which is a common saying, just like how men 'wear their caps and refer to their names', which notes that one should treat their name with respect upon reaching adulthood. The 'Spring and Autumn Annals' records the deeds of Ji Que, which also mention 'mutual respect' between husbands and wives. Can we really call these extremely solemn? For example, '敬谢诸公' does not necessarily imply a noble status; 'a gentleman shows respect and affection' is simply for guests and friends; 'respectful inquiry' and 'respectful reply' are common expressions; 'listen respectfully' and 'respond respectfully' have no relation to status. It's important to understand that while '敬' carries significant meaning, it can sometimes come across as casual in speech. Now, saying '敬奉', that's what raises doubts among people. I'm simply providing an example, not a definitive argument." Wei Dan could not refute, so he revised the memorial according to Pan Hui's suggestion.
After the fall of the Chen Dynasty, Pan Hui became a state scholar, and Prince Xiao of Qin, Yang Jun, heard of his reputation and summoned him to serve as a scholar. While accompanying Yang Jun to the capital, he was asked to compose poems while riding on horseback, writing a poem at each stop, titled "Ode of Gratitude." Yang Jun was greatly impressed after reading them. He then asked Pan Hui to write a piece called "Ten Thousand Characters" and to compile a dictionary called "Rhyme Compilation."
The history of writing is incredibly ancient! It all started with Fuxi observing celestial phenomena and creating a calendar. Later, the historian Cangjie assisted the Yellow Emperor in observing animal footprints to understand the geographical environment. This gave rise to the Eight Trigrams and the development of hexagrams. The practice of knotting to record events gradually faded away, and classics began to flourish. For instance, dragon totems found in the Yellow River and divine turtles in the Luo River, along with green silk fabrics and white bamboo slips, recorded the achievements of the Xia and Shang dynasties. Jade artifacts adorned with golden threads recorded the auspicious omens of the Yin and Xia dynasties. From oracle bone scripts to the works of Confucius, they all recorded the rise and fall of history, the changes in human affairs, bridging heaven and earth. These classics were so exquisitely made and recorded so many auspicious signs that they have been passed down through generations, standardizing names and becoming the eyes and ears of the people, models for future emperors, praised and admired by later generations, leaving a lasting legacy.
By the time the Sui Dynasty was established, it had inherited the cultures of the Xia, Shang, and Zhou dynasties, and both culture and military achievements flourished. Great achievements were recorded on Mount Tai and the bronze cauldrons, rituals and music prospered in schools, and folk songs were collected from the people. Our Qin King, who was exceptionally talented, excelled in literature from a young age, studying Chu Ci and expressing emotions skillfully. He was proficient in the Book of Changes, adept at exploring its deeper meanings. He respected Confucianism, loved ancient culture, and was very knowledgeable in the studies of the Three Yong (ancient universities), being versatile and well-versed in various fields of knowledge. He often discussed moral teachings during leisure activities and carried historical books when hunting. He recruited talents widely, tirelessly collecting and organizing various materials. He valued and made use of talented individuals, regardless of how modest their abilities were. As a result, everyone worked hard, competed with each other, and wanted to contribute to society.
That year was the year of the Quail constellation, with the moon moving to the Yízé constellation. The Prince of Qin was calm, by the bamboo marsh, leaning against the rocky cassia tree. The landscape of mountains and rivers mirrored his wisdom, while the clouds and mist accentuated his literary talent. Guests gathered, and his teachings left a lasting impact. He began discussing a variety of skills, studying various books, and discovered many errors and confusion in elementary school textbooks. Although the Zhou ritual and Han laws attempted to be consistent, numerous peculiar interpretations and explanations surfaced, along with writing errors and pronunciation differences. Books such as "Three Cangs" and "Urgent Chapters" still contained some passages, but books like "Shuowen Jiezi" and "Zi Lin" merely categorized the forms of characters. As for inferring metrics from pronunciation, it was even more chaotic, and the integration of ancient and modern pronunciations had not yet been perfected. It was not until the emergence of Li Deng's "Sound Categories" and Lü Jing's "Rhyme Collection" that the differentiation between voiceless and voiced sounds, as well as palace and feather sounds, was first established, but it lacked a solid foundation, was overly simplistic, and was fundamentally impractical for poetic composition.
Therefore, the King of Qin personally ordered to discern right from wrong, organizing the main points, arranging chapters, building upon existing achievements, creating new content, ensuring the phonetics align with the meanings of the characters, and adding annotations. He carefully examined the phonetic and semantic meanings, used classical texts to substantiate his claims, included content from the "Chu Ci" and the "Book of Songs," extensively quoted works from various schools of thought, dedicated immense effort, and finally completed this work titled "Yun Zuan," consisting of thirty volumes, unique and outstanding. This book can be preserved in renowned stone chambers in the mountains, helping people realize how superficial those so-called treasures truly are and how unreliable those so-called golden words are. Therefore, he ordered me, a person with limited knowledge, to write the preface. My abilities are limited, my thoughts are numerous, I feel inadequate, and my writing feels lifeless. I am merely doing my best to convey my gratitude, having the courage to use my humble writing to fulfill this task. I hope that scholars well-versed in Confucianism from Qilu and beyond, distinguished scholars from Chu and Zheng, and scholars from Xihai will not ridicule my reclusive lifestyle, and that scholars from Dongli will assist in refining this preface.
Shortly thereafter, Jun passed away. Prince Jin Guang subsequently appointed Hui as a scholar in Yangzhou, tasking him and other Confucian scholars with compiling a work titled "Jiangdu Ji Li." He also commissioned Hui to write the preface, which begins:
The practice of etiquette has reached its pinnacle! It is in harmony with the rhythm of the heavens and the earth, radiating as universally as the sun and moon. Its roots can be traced back to the era of the Three Sovereigns and Five Emperors, fundamentally aligning with four moral principles. Even in the days when people lived in tree caves, the rudiments of etiquette had already begun to sprout; the specifics of etiquette gradually emerged from divination practices involving turtle shells and animal bones. Although the original essence of etiquette is simple and practical, which does not necessarily require precious items like jade and silk, the evolution of etiquette from the Xia to the Shang Dynasty attests to its significance. Officials in charge of temple sacrifices and court etiquette maintain the harmony of the country, fostering reverence among both people and deities. Without etiquette, virtues like morality and righteousness cannot be realized. People's actions must conform to etiquette norms, or else unrest will follow! Just as ink stamps are used to keep documents from getting damp, it's not merely about appearances, much like the work of plowing and sowing!
From the burning of books and burying of scholars alive in the Qin Dynasty to the Han and Wei Dynasties, the system of etiquette underwent several reforms. With the insightful views of Shusun Tong and the profound knowledge of Gaotang Long, a large number of talented individuals specializing in the study of etiquette gathered together. The architects of the etiquette system toiled tirelessly, gradually perfecting the rules of etiquette and enriching the content. The emperor sat on the throne, handling state affairs, establishing calendars, and improving legal systems. The system of etiquette pervaded every aspect of national political life, influencing people's daily lives like rain nurturing all living things. People widely consulted various classics, drawing lessons from ancient rituals, conducting grand sacrificial ceremonies in places like Taishan and Lingtai. The rites and music system was refined, integrating the essence of past generations. Those in high positions not only held esteemed status but also embodied noble virtues. They practiced benevolent governance that benefited the populace. They were talented in both civil and military affairs, some defended the borders to safeguard the nation, others governed regions to ensure the welfare of the populace. They actively sought out talented individuals, established schools, upheld the traditions of the Jixia Academy, and revitalized the Sishui School's prominence. There was nothing they could not investigate or resolve.
They compiled and examined various classics, analyzed the various interpretations within ceremonial systems, from imperial collections to popular texts, from officials' memorials to doctors' notes; they diligently studied to discern authenticity. As times have changed, ceremonial systems are also constantly evolving, both in content and form. The accounts in "Ming Hall" and "Qu Tai," the discussions in "Nan Gong" and "Dong Guan," the interpretations by Zheng Xuan, Wang Su, Xu Miao, He Xun, and others, along with the comments of Cui Hao, Qiao Zhou, He Yan, Yu Chan, and others, although the classics are vast like the sea, there is little truly valuable content. Therefore, I utilized my free time, after dealing with official duties, to focus on studying ceremonial classics, as if admiring treasures and observing the tide. I meticulously organized and summarized these materials, personally wrote them, simplified them, outlined them, and ultimately completed this work, naming it "Jiangdu Collection of Ceremonies." The entire work comprises twelve volumes and one hundred twenty scrolls; the number of scrolls is based on the lunar months of ancient calendars, corresponding to the number of celestial bodies, which encompasses principles of governance and reflects the norms of human relationships. In the past, officials in places like Guimeng and Suihuan also imitated the imperial system, holding grand ceremonies, but no relevant records can be found in earlier literature. Therefore, I compare this work to a treasure concealed along the banks of the Heng River; like a famous mountain and river, it transcends the crude stone carvings of earlier times and is far more valuable than those gaudy yet hollow gold trinkets. Thus, "The General Theory of Prince Pei" is not merely superior to the works of predecessors; "The New Book of Ning Shuo" far surpasses previous books. I am privileged to have enjoyed the emperor's favor, traveled to famous mountains and rivers, and received the emperor's appreciation and praise; only then did I feel confident enough to present this work and explain its profound meaning.
After Emperor Yang of Sui ascended the throne, he ordered Hui, along with Assistant Secretary of Works Lu Congdian, Court Astrologer Chu Liang, Ouyang Xun, and others, to help Duke Yang Su of Yue compile the "Book of Wei." However, when Yang Su died, the project was halted. Later, Hui was assigned to Wuding County in Xihai Commandery as a minor registrar. The Yang Xuangang brothers held him in high regard and frequently interacted with him. After Yang Xuangang's failed rebellion, anyone associated with him faced repercussions. Because Hui was friends with Yang Xuangang, the Emperor was displeased with him. Following the imperial decree, Hui felt deeply dissatisfied and later died of illness in Longxi.
Du Zhengxuan, courtesy name Shenhui, was originally from Jingzhao. Eight generations prior, a man named Man served as a Langzhong official in the Shizhao State and later settled in Ye City. Their family had been renowned for literary talents for several generations. Du Zhengxuan was exceptionally intelligent and knowledgeable. His younger brothers, not yet twenty years old, gained a reputation in the Sanhe region for their excellent writing. During the Kaihuang period, he successfully passed the imperial examination and became a xiucai, and the Secretariat assessed his strategic abilities. Du Zhengxuan answered fluently and wrote with skill. Yang Su was talented but arrogant. In debates with Yang Su, Du Zhengxuan showed no weakness, which displeased Yang Su. Eventually, the Kingdom of Linyi sent a white parrot as tribute. Yang Su quickly summoned Du Zhengxuan, with messengers arriving one after another to urge him. When Du Zhengxuan arrived, Yang Su immediately requested him to write poetry. Though rushed, Du Zhengxuan wrote quickly and beautifully. Yang Su was astonished and made no changes to a single word. He then requested Du Zhengxuan to write over ten different types of essays, all of which he completed quickly, showcasing elegant language and clear reasoning. Yang Su exclaimed, "This is a true scholar; I cannot match him!" He appointed Du Zhengxuan as a military advisor to the Prince of Jin, later promoting him to the Record Keeper of Prince Yuzhang, where he ultimately passed away. His younger brother was named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, was especially studious and excelled in writing. Before the age of twenty, he passed the xiucai examination and was appointed as a military aide in Chenzhou, later becoming a county magistrate. During the Daye era, his knowledge was extensive, and he passed the xiucai examination, along with his three brothers, all known for their excellent writing, who were summoned to the capital to meet the emperor. He wrote over a hundred pieces including inscriptions, elegies, eulogies, poems, and essays. He also wrote a book called "Styles of Writing," which proved invaluable to later scholars and was regarded as a guideline for writing. Even scholars in overseas countries such as Goryeo and Baekje studied this book, calling it the "Du Family's New Book."
Du Jingzhao, courtesy name Chang Dezhi, was knowledgeable and talented, excelling in writing, and eventually became a secretary to the Prince of Qin. After the Prince of Qin passed away, he visited the imperial palace and wrote a poignant and grand five-character poem that was highly praised at the time. He also wrote an essay called "On Brothers," which offered profound insights.
In Hejian, there was a man named Yin Shi who was exceptionally learned and skilled in writing, achieving early recognition. During the Renshou era, he served as a secretary to the King of Han, who held him in high regard. After the King of Han's defeat, Yin Shi committed suicide. His relatives Zhengqing and Yanqing were also talented individuals who were well-known.
There was also a man in Hejian named Liu Shanjing, who was well-versed and particularly adept at writing. He served as an assistant in the Imperial Secretariat and a courtier to the Crown Prince. His works such as "Choude Biography" in thirty volumes, "Zhu Liu Genealogy" in thirty volumes, and "Four Sounds Return" in one volume, have endured through the ages.
Zu Junyan from Fanyang was the son of Xiao Zheng, the Minister of Works of the Qi Dynasty. Though he was short and somewhat awkward in speech, he was highly educated. Towards the end of the Daye era of the Sui Dynasty, he became a district clerk in Dongping. When the county was captured by Zhai Rang and later fell into the hands of Li Mi, he was respected by Li Mi, who appointed him as a secretary, and he authored all the military documents. After Li Mi's defeat, Zu Junyan met his end at the hands of Wang Shichong.
A native of Kuaiji, Kong Deshao was very talented and achieved the rank of county magistrate in Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Minister of Personnel, specifically tasked with drafting documents. After Dou Jiande's defeat, Kong Deshao was killed.
A native of Nanyang, Liu Bin was also skilled in writing and held the position of Assistant to the Magistrate of Xindu County. Dou Jiande appointed him as a Secretary in the Ministry of Personnel. After Dou Jiande's failure, he became Liu Ta's Assistant Minister of Personnel, fleeing with Liu Ta to the Turks, and his subsequent whereabouts remain unknown.
Historical accounts suggest that Emperor Wen of Wei once said, "Most scholars, both ancient and modern, often overlook minor moral qualities, and very few can establish themselves based on reputation and integrity." This statement rings true! People like Wang Zhou, Yu Chuo, as well as Cui Nao and Xiaoyi, some are arrogant because of their talent and disregard worldly affairs; some, despite their good knowledge, suffer from bad luck, unable to find their place, becoming frustrated, aloof, and resentful of the world, with fluctuating ambitions and disdain for their contemporaries, looking down on officials and ministers. Therefore, they are often cast aside because of their eccentricities, making enemies out of jealousy, not unique to Zhao Yi of Hanyang and Ni Heng of Pingyuan. As a result, they often end up with regrets and rarely find closure. Yet, their knowledge is vast, and their writing is exquisite, like a branch in Deng Lin or a beautiful jade from Kunshan. During the unification of the Sui Dynasty, many talented individuals emerged, but only about a dozen were truly exceptional. Among them were the three Zhengxuan brothers, all of whom were exceptionally talented, which is quite remarkable!
