He Tuo, also known as Qifeng, is from Xicheng. His father, Xi Hu, went to do business in Sichuan and settled in Pixian, where he served as an official for Princess Liang Wuling, overseeing the family's wealth. Therefore, their family was affluent and hailed as the richest in Xizhou. He Tuo was clever from a young age, entering the Imperial Academy at the age of eight. His assistant teacher, Gu Liang, jokingly asked him, "Is your surname He from lotus leaf or from the old and new?" He Tuo immediately responded, "Is your surname Gu from favor or from the old and new?" Everyone thought this child was extraordinary.
At the age of seventeen, He Tuo served under the King of Xiangdong because of his intelligence. Impressed by his abilities, the king appointed him as a personal attendant tasked with reading books. At that time, Xiaoshu from Lanling was also talented, residing in Qingyang Lane while He Tuo lived in Baiyangtou. People then said, "Two talented individuals have emerged in the world, He Tuo of Baiyang Lane and Xiaoshu of Qingyang Lane." This illustrates the high regard in which He Tuo was held at the time. After the fall of Jiangling City, Emperor Zhou Wu held him in high esteem and appointed him as a Doctor of the National Academy.
Emperor Xuan initially wanted to appoint five empresses and sought the opinion of the Confucian scholar Xin Yanzhi. Xin Yanzhi replied, "The empress should be equal in status to the emperor; there should not be five." He Tuo argued, "Emperor Ku had four consorts, and Emperor Shun had two; there is no fixed number!" Because of this, He Tuo was appointed as the Count of Xiangcheng. After Emperor Gaozu ascended the throne, He Tuo was appointed as a Doctor of the National Academy and promoted to the position of an Imperial Secretariat, and his title was elevated to Duke. He Tuo was strong-willed and articulate, enjoying debating moral issues and commenting on people's characters.
At that time, Minister Su Wei once said to the emperor, "My father always admonished me that reading just one volume of the 'Classic of Filial Piety' would be enough to navigate life and govern the country, so why read so many other books?" The emperor also thought this made sense. Then He Tu stood up and said, "Su Wei has read more than just the 'Classic of Filial Piety'. If his father really said that, and Su Wei ignored his teachings, then he is unfilial; if his father did not say this, but lied in front of Your Majesty, then he is dishonest. How can one serve the monarch without honesty and filial piety? Moreover, Confucius said, 'If you don't read the Book of Songs, you can't express yourself well; if you don't read the Book of Rites, you can't navigate life effectively.' How can anyone say that Su Chao's way of teaching goes against the sages' teachings?" At that time, Su Wei held five positions, and the emperor trusted him very much. He Tu seized the opportunity to petition the emperor, claiming that Su Wei was untrustworthy. He also pointed out that Su Wei's management of astronomy and the calendar was lacking, and He Tu submitted eight suggestions to advise the emperor.
The first thing is this: I heard that understanding people is a sign of wisdom, but it's difficult for the emperor to do so. Confucius said: "Promote the upright and demote the dishonest, and the people will obey; promote the dishonest and demote the upright, and the people will not obey." From this saying, it is clear that the effectiveness of a country's governance hinges on the careful selection of talent. Therefore, those who recommend the virtuous will be rewarded, while those who deceive the virtuous will be punished. However, the current approach to promoting talent is entirely different. Regardless of flattery or honesty, neither the worthy nor the unworthy are selected. Those who seek advancement are placed in influential positions, while those who seek to suppress others are assigned to remote offices. The people are dissatisfied for this very reason. I have heard that in the court, promotions should involve discussions with the ministers; in the market, punishments should be judged by everyone. I see that you pay attention to judicial cases, love the people like your own children, consult all the ministers before every judgment, and never abuse punishments. This reflects your wisdom. If punishments are handled this way, then rewards should be managed similarly. Those who have made notable contributions and have the emperor's favor can be directly promoted. From now on, when selecting important officials, it is crucial to take everyone's opinions into account and not depend solely on a single recommendation. This way, the emperor will avoid favoritism, and the subordinates will not harbor resentment.
The second thing is this: Confucius said, "Carefully examine those who collude with each other, and there will be no crime that can be covered up." He also said, "A gentleman has many friends but does not form cliques or engage in selfish pursuits; a petty man forms cliques and engages in selfish pursuits but does not have many friends." The term "collusion" refers to mutual collusion. This means that those who are favored have already attained wealth and status and still want to be promoted further; those who are disliked have already been suppressed and humiliated, and a few negative comments can easily provoke their anger. Once promotions are secured, they will protect each other, misleading the ruler; when suppression has intensified, resentment will arise, and slanderous remarks will emerge. I hope that you can thoroughly investigate the situation, do not let cliques thrive, and do not concentrate power and favoritism in your hands. This is one of the greatest threats to the country.
The first paragraph: I heard that Emperor Shun selected outstanding talents from sixteen tribes, known as the "Eight Worthies" and "Eight Exemplars." Even if they were more exceptional than today's talents, Emperor Shun still carefully selected talents and assigned them responsibilities based on their abilities, to prevent the overlap of authority, thus ensuring the stability of the country and the happiness of the people. Nowadays, there are plenty of officials, but very few who actually do any work, often holding several positions at once. Is it because the country lacks talent? Or is it that these individuals lack the necessary skills? Our country is vast, and there are definitely many outstanding talents, but even when there are capable and intelligent individuals, it's hard for the court to recognize their talents! Dongfang Shuo once said: "Respect him, and he becomes a general; scorn him, and he becomes a slave." This is absolutely true! Nowadays, officials do not measure their virtues and abilities, lacking the abilities of figures like Jiang Taigong or Fu Shuo, yet they believe they have the same kind of luck as Fu Yan or Zi Shui, ignoring the difficulty of their work and the heavy responsibilities, perhaps desiring a broad jurisdiction, seeking comfort and pleasure, taking their power for granted, and this is the root of the problem! The Book of Changes says: "When the legs of the tripod are broken, the vessel holding the offerings will topple over. Although the shape of the tripod looks good, the result is very dangerous." This illustrates that one is taking on responsibilities that exceed their capabilities. I hope Your Majesty will appoint virtuous individuals once again, work together with a clear division of labor, ensuring everyone can excel in their roles, to ensure that important national matters can run smoothly.
Second paragraph: I heard that in "The Book of Rites" it says: "Those who distort facts, disrupt laws, and disturb politics with evil methods and ways shall be put to death." Confucius also said: "Why change old systems?" But look at these past few years, there have been quite a few changes! For example, Fan Wei created a water clock, which took ten years to complete but still wasn't finished; Zhao Yi made a ruler, which took seven years to finish; Gong Sun Ji haphazardly modified medical prescriptions, costing over a million; Xu Daoqing haphazardly changed the meridian lines, wasting a significant amount of grain. Chang Ming violated laws, delaying for several years; Wang Wo altered titles without limits. Zhang Shanju didn't understand astrology, yet caused trouble at the Ministry of Rites; Cao Weizu didn't recognize the North Star and is now causing chaos at the Bureau of Astronomy. These individuals fail to use their strengths, instead boasting and seeking rewards while falsely accusing one another. I hope that from today onwards, if there are such people again, if their words prove ineffective, the punishment should be increased, so that they will be afraid and dare not report carelessly again.
There is no need to talk more about other articles. At that time, Su Weiqiang wielded significant power, overseeing multiple departments. He had previously served as an official in Wugong County, so he deliberately flaunted his supposed celestial aura from Fu Yan and Zi Shui in order to provoke the emperor. Upon submission of the memorial, Su Wei became furious. Twelve years later, Su Wei was in charge of assessing literary talents, and he and Li Tuo attacked and ridiculed each other. Su Wei was very angry and said, "If it weren't for you, Li Tuo, we wouldn't have to worry about finding a doctor!" Li Tuo immediately retorted, "If it weren't for Su Wei, we wouldn't have to worry about finding a magistrate!" As a result, he and Su Wei became adversaries. Later, the emperor asked Li Tuo to be in charge of assessing the musical pitch, and Li Tuo submitted another memorial, saying:
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I heard that when politics is transparent, there will be ritual music, and when politics is dark, there will be ghosts and spirits causing trouble. However, to sway heaven and earth, to summon ghosts and spirits, nothing is more effective than ritual music. I also heard that when music reaches its pinnacle, resentment fades away; when rituals reach their peak, there will be no disputes, and peace in the world relies on rituals and music.
I heard that there are two types of music: one is decadent music, and the other is upright music. Decadent music will lead to evil thoughts in people's hearts, which will create bad scenes, leading to the spread of debauchery. Upright music will lead to good thoughts in people's hearts, which will create beautiful scenes, leading to the prevalence of harmony and happiness. Therefore, when music is upright, the social atmosphere will be pure, people's senses will be more sensitive, people's vitality will be more harmonious, and the social atmosphere will change, leading to peace in the world. Confucius said, "Reject the decadent music of Zheng and stay away from those deceitful villains." Therefore, after the music from Zheng, Wei, Song, Zhao, and other places spread, diseases will appear domestically, and wars will occur externally. Disorder in court music will result in national neglect, with the ruler growing arrogant and indulgent; disorder in commercial music will lead to corruption in the officialdom; disorder in folk music will lead to people's complaints; disorder in labor music will lead to people's hardships; disorder in military music will lead to the depletion of the national treasury. If all these five modes are in disorder, the day of the country's demise is not far off.
Marquis Wen of Wei asked Zixia, "When I sit upright and listen to ancient music, I feel drowsy, but when I listen to music from Zheng and Wei, I can't get enough. Why is that?" Zixia replied, "Ancient music starts with elegant music, followed by vigorous military music, which can cultivate oneself, harmonize the family, and ultimately bring peace to the world. The music from Zheng and Wei uses decadent music to disturb people's hearts, causing them to indulge and become unable to extricate themselves, with men and women mingling freely, and the distinctions between father and son blurred. What you are asking about now is music; what you like is melody. Music and melody are similar but different. As a ruler, you should carefully examine your likes and dislikes."
The sage created music not just to please the ears and senses of people, but with the hope that in the ancestral temple, rulers and subjects listening together would cultivate harmony and respect; in the village, elders and children listening together could be harmonious and respectful; in the home, fathers and sons listening together could be harmonious and intimate. This was the original intention of the ancient kings in establishing music. Therefore, those who only know sounds and not the principles of music are like beasts; those who only know musical principles without understanding music are like common people; only a gentleman can truly understand the essence of music! Those who do not understand sounds cannot discuss musical principles with them; those who do not understand musical principles cannot discuss music with them; understanding music brings one closer to the Dao. King Zhou of Shang was cruel and unjust, and the musicians fled to the Zhou dynasty, instruments in hand; the ruler of the Jin state had weak moral character, but the musician Shi Kuang firmly preserved the pure tones.
A long time ago, before music existed, people found joy in patting their bellies and tapping their feet. As stated in the Book of Changes: "In ancient times, wise kings created music to promote morality, offering it solemnly to the heavens and using it to worship ancestors." From the "Xianchi" created by the Yellow Emperor, to Zhuanxu's "Liu Jing," Di Ku's "Wu Ying," Yao's "Da Zhang," Shun's "Da Shao," Yu's "Da Xia," Tang's "Da Hui," King Wu's "Da Wu," these are all works from very long ago, and now only the names remain, as the sounds have long faded away.
Music from the Shang Dynasty to the Zhou Dynasty is recorded in the "Book of Songs" and "Odes." Therefore, many people, from sages to commoners, could play music, such as Fuxi's improvements to the se, King Wen's enhancements to the qin, Confucius playing the chime stones, Zilu playing the se, Emperor Gaozu of Han striking the zhu, and Emperor Yuan of Han playing the xiao. When Emperor Gaozu Liu Bang had just become emperor, Sunshu Ao, based on the experience of Qin Dynasty musicians, established the sacrificial music for ancestral temples. Welcoming the gods to the temple gate, the music played is "Jiazhi," which is similar to the ancient sacrificial music used in Qing temples; when the emperor enters the temple gate, the music played is "Yongzhi," in sync with the emperor's steps, similar to the ancient "Caiji" and "Sixin"; when offering sacrifices, the music played is "Dengge," similar to the ancient sacrificial songs used in Qing temples; after the performance of "Dengge," the music played is "Xiucheng," signifying the successful completion of the sacrificial rites; after the emperor sits down in the east wing, the music played is "Yong'an," signifying the completion of the ceremony. "Xiucheng" and "Yongzhi" are both composed by Sunshu Ao. The dances "Wude," "Wenshi," and "Wuxing" performed in the temple of Emperor Gaozu of Han, notably, the origin of the dance "Wenshi" is quite interesting. During the Spring and Autumn Period, Chen Gongzi Wan escaped to the state of Qi. The state of Chen is a descendant of Shun, so the state of Qi had the "Shao" music. When Confucius heard the "Shao" music in Qi, he was so moved that he couldn't eat meat for three months, demonstrating how captivating this music was! Later, Qin Shihuang conquered the state of Qi and obtained the "Shao" music. Emperor Gaozu of Han conquered the Qin Dynasty, and the "Shao" music was passed down to the Han Dynasty. To distinguish it from the Qin Dynasty, Emperor Gaozu renamed it "Wenshi." The dance "Wuxing" evolved from the "Dawu" music of the Zhou Dynasty, which Qin Shihuang renamed "Wuxing." During the reign of Emperor Wen of Han, dances reflecting the four seasons were created to symbolize peace and harmony in the realm. Emperor Jing of Han renamed the "Wude Dance" to "Zhaode," and Emperor Xuandi renamed "Zhaode" to "Shengde." Although the names changed, they largely retained the old practices of the Qin Dynasty.
During the Wei and Jin dynasties, people also continued to play ancient music. The three emperors of the Wei Dynasty all composed music and lyrics. During the Yongjia period, the northern region was ravaged by war, and the Central Plains were almost destroyed. Music was brought by people migrating south to the Jiangnan region, so the ancient music was relatively well preserved there. From the Song Dynasty to the Qi Dynasty and the Liang Dynasty, most of the music played was passed down from ancient times, and the grand scene of the Three Yong and Four Shi music and dance was unprecedented. Later, during the Hou Jing rebellion, musicians scattered and fled, and many of those dances and music were spread to Usurped Qi. Although the Qi Dynasty obtained these music pieces, they were not performed in the ancestral temples and court. I've loved music since I was a child and have always had a keen interest in orchestral instruments. Although I am old now, I still remember many music pieces. Now that the east has been stabilized and the musicians have returned, I asked them, and they said that these music pieces were taught by the people of the Liang Dynasty. Now we have the music scores for the Three Diao and Four Wu; although we are not yet proficient in playing them, we can still somewhat appreciate the charm of ancient music. If I teach these ancient music pieces, I can help preserve them. Then, I will organize and catalog these music pieces, grasp the key points, revise and improve them, rename them with more appealing titles, and share the music of that prosperous era with today’s audience, passing on the orthodox elegant music to future generations; how beautiful it would be! I've carefully recorded the titles of the Three Diao and Four Wu compositions, and I have also created some lyrics. The pieces that have been passed down but are unsuitable for court performance for various reasons, I have also recorded at the end.
After submitting the memorial, the emperor specifically ordered officials from the Ministry of Rites to invite He Tuo to handle the affairs of the military governors. He Tuo then created music in three modes: Qing, Ping, and Se, and arranged four types of dances: Ba Yi, Bi, Duo, Jin, and Fu. Previously, the ancestral music handed down by the Ministry of Rites had been playing only the Da Lu mode for several decades, and the Huang Zhong mode had fallen into disuse. He Tuo felt that this seriously went against the original intention of ancient music, so he submitted a petition to restore the Huang Zhong mode. The emperor ordered a discussion among the court officials, and ultimately, everyone agreed to He Tuo's proposal. Not long after, He Tuo's son Wei committed an offense and was to face punishment. He Tuo pleaded with the emperor, and the emperor, taking his past merits into account, reduced his son's punishment. From then on, the emperor's favor for He Tuo gradually waned.
Six years later, He Tuo was appointed governor outside the capital as the governor of Longzhou. At that time, there were many students carrying book bags, and He Tuo took the opportunity to teach them. He also wrote a "Governor's Admonition," which was inscribed at the entrance of the provincial office. He served as the governor of Longzhou for three years, but he fell ill and requested to return to the capital, which the emperor granted. Upon his return, he took on a position overseeing school education. At that time, the court appointed Su Kui to help establish the musical pitch standards at the Ministry of Rites. Su Kui proposed many suggestions, which many court officials supported, but He Tuo disagreed and frequently criticized Su Kui's proposals. The emperor convened a discussion on their opinions, and many ministers opposed He Tuo. He Tuo then submitted a memorial outlining his views on the successes and failures of the current court politics, and also criticized the factional struggles of the court. As a result, Su Wei, Minister of Personnel Lu Kai, and Assistant Minister Xue Daoheng faced repercussions due to He Tuo's memorial. He Tuo was appointed as the governor of Yizhou, but he did not take up the position. Later, he was appointed as the National University Libationer, and he passed away while serving in that role. He was posthumously honored with the title of "Su." He was a prolific writer throughout his life, leaving behind 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," nine volumes of "Great Principles of the Thirty-Six Categories of Ghosts and Spirits," one volume of "The Feng and Shan Sacrifices," one volume of "Essentials of Music," and ten volumes of collected works, all of which have been preserved and passed down through the ages.
Xiao Gai, the grandson of Liang Dynasty's Prince of Poyang, Xiao Hui, was granted the title of Marquis of You in his youth. After Jingzhou fell during the Liang Dynasty, he traveled to Chang'an alongside He Tuo. Xiao Gai had a passion for learning since childhood and was well-versed in classics like the Book of Songs, the Book of Documents, the Spring and Autumn Annals, and the Book of Rites, especially excelling in the Book of Han. Therefore, he was respected by many high-ranking officials. During the Sui Dynasty, in the Kaihuang era, he was granted the title of Duke of Shanyin County and appointed as a Doctor at the Imperial Academy. The Emperor ordered him and He Tuo to compile the classics, but they each had their own opinions, arguing and ultimately failing to complete the task, which led to their dismissal by the Emperor. Later, Xiao Gai wrote commentaries on the Book of Han and Literary Selections, which were highly praised by the people of that time.
Bao Kai, whose courtesy name was Hele, was from Donghai. His older brother, Bao Yu, was a master of the Five Classics, and Bao Kai inherited his brother's extensive knowledge. He also studied the Records of the Grand Historian and the Book of Han with Wang Zhongtong, with a particular focus on thoroughly researching these two texts. During the reign of the Sui Dynasty, he became an assistant professor at the Imperial Academy. At that time, students of the Book of Han viewed the Xiao and Bao brothers as leading figures. He taught many students, and records indicate that several thousand students graduated under his tutelage. After his death, his students honored him by erecting a stele and building a tomb.
Fang Huiyuan, courtesy name Chongru, was a native of Zhenping, a town in Hengshan, Hebei. His family has passed down Confucian teachings for generations. Since childhood, Huiyuan has been ambitious and principled, studying "The Three Rituals," "The Three Commentaries on the Spring and Autumn Annals," "The Book of Songs," "The Book of Documents," and "The Book of Changes," as well as being proficient in astronomy and calendar calculations. He has always considered teaching and educating others as his career. Students who came from afar to study with him often numbered in the thousands. When King Chuo of Nanyang in the State of Qi served as the Inspector of Dingzhou, he heard of Huiyuan's reputation and summoned him to serve as a professor. Later, when Emperor Wu of the Zhou Dynasty conquered the State of Qi and sought out talented Confucian scholars, Huiyuan was the first to respond to the court's call and was appointed the rank of Junior Scholar in Elementary Learning. After Emperor Gaozu ascended the throne, he was promoted to the position of Grand Preceptor's Court Scholar. The Minister of Ceremonies, Niu Hong, often praised him as the "treasure trove of the Five Classics." The Minister of Personnel, Wei Shikang, also recommended him to serve as a Court Scholar of the Imperial Academy. Shortly after, he worked with Zheng Yi to revise the musical scores. After his mother passed away, he resigned from his official position to observe mourning. Several years later, he was appointed as the General of Bandit Suppression, and later returned to his role as Grand Preceptor's Court Scholar. Not long after, he was promoted to National University Court Scholar.
At that time, the court ordered an examination of the students at the National Academy. Those who were well-versed in the classics would be recommended for promotion. After the exams, the doctors were unable to determine the merits of the candidates. Yuan Shan, the chief priest, found this puzzling and inquired about the reason. Hui Yuan said, "The academic traditions and examination standards in Jiangnan and Hebei differ. It is impossible for all the doctors to be familiar with both. The students only talk about their strengths, hiding their weaknesses. The doctors also doubt each other because of this, which made it difficult to reach a decision." Yuan Shan then asked Hui Yuan to assess the exam results. Hui Yuan was able to evaluate the papers immediately and without hesitation. Some individuals were unconvinced, so Hui Yuan asked them to recite the classics and annotations he had cited from start to finish. He then pointed out their mistakes. From that point on, no one dared to commit fraud. He assessed around four to five hundred candidates, finished the evaluations in a few days, and all Confucian scholars admired his profound knowledge, feeling a sense of inferiority compared to him. Soon after, he was ordered to participate in revising laws and regulations.
Emperor Gaozu once posed a question to his courtiers, "Has there ever been female music in history?" The ministers beneath Yang Su did not know how to answer and stated that there was no female music. Hui Yuan stepped forward and said, "I have heard of 'graceful and virtuous ladies, with the sound of bells and drums,' which refers to the music in the ancient imperial palaces, recorded in the 'Book of Songs · Odes,' so it cannot be said that there was none." Emperor Gaozu was very pleased to hear this. During the Ren Shou period, Hui Yuan passed away at the age of seventy-two. The court mourned his passing deeply, provided him with a grand burial, and posthumously granted him the title of 'Yuanwai Sanqi Changshi.'
Ma Guang, styled Rongbo, was from Wu'an. He had a profound passion for learning from a young age, studying with teachers for decades without stopping, reading a wide variety of books, with a particular mastery of the 'Three Rites,' making him well-known among Confucian scholars.
During the reign of Emperor Wen of the Sui Dynasty, the emperor sought out learned individuals from Shandong. Ma Guang, along with Zhang Zhongrang, Kong Long, Dou Shirong, Zhang Heinu, and Liu Zuren, went to Chang'an and were all appointed as doctors at the Imperial Academy. They came to be known as the "Six Confucians." However, these men were somewhat uncouth and lacked proper etiquette, so the court regarded them with little esteem. Dou Shirong died of illness shortly after. Zhang Zhongrang soon requested to return home, where he authored ten volumes of writings, claiming that if he could present these books to the emperor, he would surely become a prime minister. He frequently discussed metaphysics and celestial phenomena. The local authorities informed the court of his situation, which ultimately led to his execution. Kong Long, Zhang Heinu, and Liu Zuren were also soon demoted by the court. Only Ma Guang was left.
During a sacrificial ceremony, Emperor Wen personally visited the National University, with nobles and officials present. Ma Guang took the stage to elucidate the rituals and highlight the key points of the texts. Afterwards, over a dozen scholars took turns asking him questions. These were all renowned scholars at the time, and Ma Guang answered all their questions one by one. Although his delivery was not particularly polished, his reasoning was thorough and his arguments were convincing. Listeners were left in awe of the depth of his knowledge, and everyone admired him greatly, and even the emperor rewarded him with praise. Among the scholars studying the "Three Rituals" in Shandong, Ma Guang was the only one held in high regard after Xiong Ansheng. He started teaching in Yingzhou and Bozhou, with a student body exceeding a thousand. Upon his arrival in Chang'an, many of his students accompanied him. Several years later, his mother passed away, and he returned to his hometown, choosing to spend his remaining years there. He eventually passed away at the age of seventy-three after a long illness.
Liu Zhuo, styled Shi Yuan, was a native of Xindu Changting. His father, Liu Qia, was a local official. Liu Zhuo had striking features and a sharp mind, with a deep and calm demeanor. He was not very fond of playing as a child. When he was young, he swore an oath of brotherhood with Liu Xuan from Hejian and 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, he left before completing any of these studies.
There was a man named Liu Zhihai in Wuqiang Jiajin Bridge who had a vast collection of books. Liu Zhuo and Liu Xuan often went to his house to read. They spent ten years reading there, often going without enough food or warm clothing, but they were still very happy. Later, Liu Zhuo gained recognition for his deep understanding of Confucianism and became a state scholar. Governor Zhao Jiong appointed him as an aide, recommended him to take the imperial examination, and he achieved the top score. He also worked with Wang Shao, a compiler, to compile national history, participated in discussions on laws and calendars, and worked in the Ministry of Rites, always ready to provide counsel to the emperor. Shortly after, he was promoted to an external general. Later, he and other Confucian scholars together reviewed various books in the Secretariat.
He once returned to his hometown to visit his family, and the county magistrate Wei Zhiye invited him to serve as a magistrate. He soon returned to the capital and, along 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, debated challenging issues from both the past and present that previous sages had not explained clearly at the National University. Every time he spoke, the debate became intense, and no one could match his arguments. Yang Su and others admired his extensive knowledge.
Six years later, the Stone Classics from Luoyang arrived in the capital, and many inscriptions had become worn. No one could recognize them, so the emperor ordered him and Liu Xuan to review them together. Later, during a sacrificial ceremony at the National University, he and Liu Xuan refuted other Confucian scholars in a debate. As a result, those scholars became jealous and wrote anonymous letters accusing him, resulting in his dismissal and reduction to commoner status.
Thus, he lived a leisurely life in his hometown, focusing on teaching and writing books, and was quite diligent. He carefully distinguished the authenticity of the classical annotations passed down by scholars such as Jia Yi, Ma Rong, Wang Chong, and Zheng Xuan. He deeply studied more than ten books such as "Nine Chapters on the Mathematical Art," "Zhou Bi Suan Jing," and "Book of the Seven Luminaries," calculating the patterns of the sun and moon's movements, measuring the dimensions of mountains, rivers, and seas, and exploring their fundamentals and mysteries. He wrote "Ji Ji" in ten volumes, "Calendar" in ten volumes, and "Five Discussions on the Classics," which were widely circulated. Liu Xuan was intelligent and well-versed, second only to Liu Zhuang, so people at that time called them the "Two Lius."
Famous Confucian scholars and students from all over came to seek his advice, and many people traveled from far and wide. People said that for hundreds of years, no one could surpass his extensive knowledge. However, he was rather aloof and quite frugal, refusing to teach anyone who didn't pay tuition. Therefore, people at that time did not hold him in high esteem.
When the deposed Crown Prince Yang Yong heard about him and wanted to summon him, before he could go to pay his respects, he was ordered by decree to go to the Prince of Shu to work, which he did not want to do, so he did not go for a long time. When the Prince of Shu heard about this, he was furious and had him arrested and sent to Shu, where he was compelled to serve in the military. Later, he worked on proofreading books there. After the Prince of Shu was deposed, he and other Confucian scholars revised the rites and laws together and were appointed as Yunqi Captains. After Emperor Yang of Sui ascended the throne, he was promoted to Imperial Professor of the National University, but soon stepped down due to illness.
A few years later, he was called upon again to serve as an advisor. He submitted his book "Calendar," which differed significantly from the views of Chief Astrologer Zhang Zhouxuan, and it was ultimately rejected. In the sixth year of the Daye era, he passed away at the age of sixty-seven. Liu Xuan requested the court to grant him a posthumous title, but the court declined the request.
Liu Xuan, whose courtesy name was Guangbo, hailed from Jingcheng in Hebei. He was very intelligent and famous from a young age. He studied in seclusion with Liu Zhuo from Xindu for ten years without stepping outside. Liu Xuan had bright, sharp eyes and could stare directly at the sun without feeling dazzled. He had an extraordinarily strong memory, unmatched by anyone. He could draw squares with his left hand and circles with his right, recite texts, count visually, listen attentively, and manage all five tasks simultaneously without delay. After Emperor Wu of Northern Zhou pacified the Qi state, the Yingzhou provincial governor, Yu Wenkang, recruited him as a clerk. Later, Governor Li Hui appointed him as a ceremonial clerk because of his outstanding abilities. More than a year later, he was tasked with compiling national history alongside Wang Shao, a compiler from the imperial library. Shortly thereafter, he was appointed to the Ministry of Personnel, where he was responsible for advisory work. He collaborated with some astrologers to revise the astronomical calendar and was responsible for reviewing various memorials in the Ministry of Personnel. The provincial governor of Baling, Li Delin, had great respect for him. Despite working in three provinces, Liu Xuan never secured a formal official position. Instead, he faced tax inquiries from the county. Liu Xuan explained his situation to the Ministry of Personnel, which subsequently referred him to the Ministry of Personnel. Wei Shikang, the Minister of Personnel, inquired about his talents. Liu Xuan submitted a resume stating, "I can explain the annotations from the thirteen schools, including those of Confucius, Zheng, Wang, He, Fu, and Du, although the depth of my explanations may vary. I have conducted some research on the Book of Changes, the Rites of Zhou, and the Guliang Commentary. I have memorized many excellent phrases and clever expressions from historical texts and collections. I have also delved into the intricacies of astronomy and the calendar. Regarding the writing of official and private documents, I have never relied on ghostwriters." The Ministry of Personnel did not conduct a thorough assessment of his abilities, but over a dozen reputable figures in the court vouched for Liu Xuan's claims, leading to his appointment as a general in the palace.
At that time, Niu Hong requested to collect lost books from across the realm. Liu Xuan forged over a hundred scrolls, titled "Lianshan Yi," "Lu Shiji," and others, and then submitted them to the court, received rewards, and left. Later, he was reported. Although he was pardoned from the death penalty as a result of a general amnesty, he was also dismissed from his position, returned to his hometown, and made his living as a teacher. Taizi Yong heard about it and summoned him to the capital, asking him to work for Shu Wang Xiu, but he kept postponing his departure. Shu Wang was furious, shackled him, and sent him to Yizhou. Later, he was assigned to the accounts department, serving as a gatekeeper, wielding a stick each day. He was soon released and tasked with proofreading books. Liu Xuan then drew inspiration from Qu Yuan's "Buju" and wrote a piece called "Shitu" to convey his feelings.
After Shu Wang was deposed, I collaborated with several Confucian scholars to revise the "Five Rites" and was appointed as a traveling cavalry officer. Niu Hong, the Minister of Personnel, suggested that, according to ancient ritual practices, the collateral relatives of the princes should be downgraded. Although the current high-ranking officials, such as the Grand Preceptor, are different from the ancient princes, their status is higher than that of a great officer and belongs to the second-tier officials, so their collateral relatives should be downgraded. Many people found his proposal reasonable.
However, I voiced my disagreement. I said, "In ancient times, officials only valued a person's bloodline, and illegitimate children had no chance of promotion. Therefore, ancient monarchs attached great importance to legitimate sons, and clan members had the right to receive stipends. Even if the relationship between relatives and clan members is distant, they must wear mourning clothes and observe a three-month mourning period. This is all due to the favor of the clan elders. Nowadays, official positions are promoted based on ability, without distinguishing between legitimate and illegitimate children. It's no longer the same as in ancient times, so why should their relatives be downgraded? Many high-ranking officials nowadays ignore close relatives. If their relatives' status is really to be lowered, then the bonds of affection among ordinary people may begin to weaken as a result!" Therefore, Niu Hong's suggestion was ultimately rejected.
In the twentieth year of the Kaihuang reign, the court abolished the four disciplines of the Guozi Jian and the schools in the prefectures and counties, leaving only two doctoral positions at the Taixue for seventy-two students. I wrote a memorial to the emperor, arguing that schools should not be abolished; my arguments were well-founded and sincere, but Emperor Gaozu did not listen to me.
In the later period of the Kaihuang era, the national economy prospered, and all eyes were focused on Liaodong. I felt that Liaodong should not be attacked, so I wrote an essay titled "On Pacifying the Barbarians" to advise against it, but at the time, no one grasped my point. It was not until the end of the Sui Dynasty, when Emperor Yangdi failed three times to conquer Liaodong, that my words were validated.
After Emperor Yangdi became emperor, Niu Hong recommended Xue Xuan to revise the laws. During Yangdi's reign, he felt that there were too many corrupt officials among the scribes responsible for document work, which fostered corruption over time. He also felt that the social atmosphere was corrupt, with women not adhering to societal norms. Therefore, new regulations were enacted, requiring a rotation of assistant historians in prefectures every three years and banning the wives of ninth-ranked officials from remarrying. Xue Xuan penned an article arguing that this regulation was impractical, but Niu Hong remained adamant about enforcing it. Schools and instructors were established in each county, and funding was allocated to distant schools, all of which were proposed by Xue Xuan.
Once, Niu Hong chatted with Xue Xuan and asked him, "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, and fewer judges, which is problematic. What is the cause of this?" Xue Xuan replied, "In ancient times, people emphasized the system of responsibility, evaluating their political achievements at the end of the year, without the need for repeated checks on the files and without needing meticulous documents. The officials in the government offices were only responsible for important matters. Nowadays, documents and records are always worried about errors, constantly checked, fearing lack of rigor, and if problems arise, they have to search far and wide for old cases, hence the saying 'old officials clutching their cases and dying.' Ancient and modern times are different, with such a big difference; the overwhelming number of tasks and the ensuing bureaucratic chaos are all due to this reason."
Niu Hong asked again, "During the Wei and Qi dynasties, the work of officials was relatively easy, but now they are extremely busy. Why is that?" Xue Xuan replied, "During the Qi dynasty, there were only a few dozen prefectures, and the three departments coordinated with each other and local governments, with only about ten documents issued. Now, there are over three hundred prefectures, which has greatly increased the workload. In the past, only the provincial capitals had appointed officials, the counties had only county magistrates, and their subordinates were selected by the officials themselves, who would assume their posts upon receiving orders, with only a few dozen people in each province. Now, it's a different story; all officials are appointed by the Ministry of Personnel, and the details of all officials must now be documented by the Censorate, which is another reason. Rather than cutting down on officials, it's more effective to reduce the workload; instead of reducing the workload, it's better to maintain integrity. If the number of officials stays the same but they want things to be easier, how is that even possible?" Niu Hong greatly agreed with his words, but could not adopt them.
The Grand Councillor Yang Da recommended Xue Xuan as knowledgeable and talented, with excellent exam results, and he was appointed as an Imperial Academy Academician. Over a year later, he was dismissed from his position due to his low rank and returned to his hometown of Changping. Later, he was summoned to the emperor's court by imperial decree. Some people claimed he had poor character, so the emperor dismissed him from his position and sent him back to his hometown of Hejian. At that time, banditry was rampant everywhere, food prices skyrocketed, scholarly research came to a standstill, and teaching activities ground to a halt. Xue Xuan was a hundred miles away from his wife, with no word from her, feeling disheartened and unaccomplished, so he decided to write a self-praising essay.
Hello everyone, my name is XXX (the author's name should be filled in here), and I want to talk to you about my life. Those famous figures, like Sima Xiangru, Yang Xiong, Ma Rong, Zheng Xuan, etc., all wrote down their life experiences and achievements, leaving a lasting legacy. I don't dare to compare myself to them, worried that I might be ridiculed. As I grow older, approaching the end of my life, old friends have passed away one by one, and students have gone their separate ways, like morning dew, fleeting. After I die, I will be buried in the desolate north; my loved ones will not understand my intentions, and future generations will not find my traces. While I am still alive, I will simply talk about my inner thoughts, leaving these thoughts for the younger generation to ponder, so they know the aspirations of this ordinary person.
From my earliest memories until now, with gray hair, I have been quite fortunate. When I was young, my parents loved me and never scolded me; when I was in school, my teachers also valued me and never punished me. As I grew up, I made an effort to cultivate good relationships with my relatives and friends, always putting others before myself. Since childhood, I enjoyed playing with elders and interacting with young people. I never felt tired of studying, and I never felt it was hard to teach others. While my life has been relatively simple, I do carry some regrets; overall, I am content.
Thinking back on my life, I have been quite lucky. There are perhaps four things worth celebrating, but also one thing that weighs heavily on my mind. First, despite my lack of talent and poor family background, thanks to the help of my older brothers, I was able to enter government service, had the opportunity to read widely, understand history, do some good deeds, and gain some reputation. This is my first stroke of luck.
Secondly, although I have experienced ups and downs in the political arena and held some positions of little significance, I have not made any major mistakes or left any stains, which I consider my second piece of good fortune. Furthermore, with my limited capabilities, I have unexpectedly gained recognition and trust from the court multiple times, had the opportunity to work with outstanding individuals, get involved in significant court matters, and received many honors and rewards, which is my third stroke of luck. Lastly, after retiring and returning to my hometown, I lead a peaceful life, reading, enjoying the scenery, taking walks, and enjoying my retirement in peace, which is my fourth stroke of luck. However, I also have a great regret. I lived in a peaceful and prosperous era, yet witnessed the decline of the Confucian tradition and the deteriorating scholarly standards. I made efforts to study classical works and rectify certain misconceptions, but ultimately failed. My career was not passed down, which causes me great sorrow. This is my life, filled with both fortune and regret. Speaking of Mr. Liu Xuan from Hejian, at that time in the county seat, the food supply had been disrupted, and many of his students turned to banditry. Liu Xuan, poor and hungry, had no choice but to seek assistance outside the county seat, and the local officials eventually provided him with food. However, Liu Xuan was captured by the bandits and taken to a fortress outside the city. Before long, the bandits were defeated by the authorities, leaving Liu Xuan cold, hungry, and with nowhere to turn, so he had to return to the county town. But the county officials suspected Liu Xuan of being associated with the bandits and feared he would cause trouble in the future, so they closed the gates and refused him entry. That night was bitterly cold and icy, and Liu Xuan perished from the cold and hunger at the age of sixty-eight. Later, his students posthumously conferred upon him the title "Mr. Xuande."
Liu Xuan is hot-tempered, competitive, and has a penchant for boasting. He likes to make witty remarks and often boasts about himself, holding others in contempt. This attitude is disliked by those in power, so his career was fraught with difficulties. However, he has written many books, such as "Commentaries on the Analects" in ten volumes, "Spring and Autumn Attack and Obscure" in ten volumes, "Correct Names of the Five Classics" in twelve volumes, "Commentaries on Filial Piety" in five volumes, "Commentaries on the Spring and Autumn Annals" in forty volumes, "Commentaries on the Book of Documents" in twenty volumes, "Commentaries on the Book of Songs" in forty volumes, "Poetry Annotations" in one volume, and "Arithmetic" in one volume, all of which have been passed down through generations.
In Wu County, there was a man named Chu Hui, whose style name was Gaoming. He was famous in southern Jiangnan for his proficiency in the "Three Rituals." During the reign of Emperor Yang of Sui, he was summoned to the capital and taught at the Ministry of Rites with other scholars from around the country. Chu Hui was exceptionally eloquent and no one could refute him, so he was quickly promoted to the position of Imperial Scholar, and he also wrote a hundred volumes of "Ritual Commentaries."
Gu Biao from Yu Hang, style name Zhongwen, was very knowledgeable in the "Book of Documents" and "Spring and Autumn Annals." During the reign of Emperor Yang of Sui, he became a Secretariat Scholar and wrote twenty volumes of "Ancient Texts of the Book of Documents."
There was also Lu Shida from Yu Hang, who served as an assistant teacher at the Imperial Academy during the reign of Emperor Yang of Sui. He wrote forty-two volumes of "Annotations on the Poetry of Mao," which still circulate today.
Zhang Chong from Wu County, style name Shuxuan, served as Left General during the Chen Dynasty, which was not his calling. He preferred studying classics and wrote "Brief Explanation of the Spring and Autumn Annals," which differed from the Du version in over seventy places. He also wrote "Rites of Mourning" in three volumes, "Rites of Filial Piety" in three volumes, "Rites of the Analects" in ten volumes, and "Phonetic Interpretation of the Former Han Dynasty" in twelve volumes. He eventually became the Han Prince's attendant reader.
Wang Xiaoji from Pingyuan, who loved learning from a young age, was well-versed in the Five Classics and had a literary talent. He was good friends with Liu Xuan from Hejian. During the Kaihuang period, he was summoned to the Secretariat and helped Wang Shao compile national history. However, Wang Shao treated him poorly, and despite spending many years in the Secretariat, he still had to pay taxes on his own. Wang Xiaoji felt deeply dissatisfied with this and wrote a memorial to the Minister of Personnel, Niu Hong, expressing his grievances.
Because my sores are ulcerated, I cannot sleep all night, hungry and cold, living in misery all year. Why is that? Because pain is unbearable, and poverty is even more distressing. Moreover, my heart is tormented as if by fire and ice, and my body feels as if corroded to the bone by wind and frost. How can I possibly endure this pain in silence? I earnestly request Your Lordship to have mercy on my situation and show some leniency. Your grace is like bringing a dried fish back to life, allowing a bird to soar high again. Your favor is like fragrant pepper and warm cloth. Please grant my request and listen to my plea. Though the mountains are high and the waters deep, and spirits are watching, everything I say is true, not a lie. But I fear that help may come too late, and I will end up dead on a withered tree branch, sinking into the depths of despair.
As a poor man, I have been serving in the province for seven years, burdened with various tasks without receiving any rewards. I had to sell my land to pay various expenses while also raising young children with no siblings to rely on. Furthermore, my elderly mother is still at home. Time flies and seasons change, and the journey back home is long. All I can do is grit my teeth and push through, with an uncertain future, my parents' expectations weighing on my mind day and night. Like Sima Xiangru's illness, one cannot escape their fate without an official position; like Mei Fu's madness, even immortals cannot avoid it. My sorrow is more frightening than a vengeful spirit; life isn't as unyielding as gold or stone. I fear my soul will scatter, and when I die, no one will be left to honor me, entering the afterlife with regrets, failing to repay your kindness, like Wang Ji speaking, causing Ying Hou to be unhappy. My distress is hidden in my hair, between my eyebrows, unheard by Zi Ye, unseen by Li Zhu. I remain unknown, never recommended or promoted, destined to die in silence.
For three generations, my family has not held official positions; though it may seem peaceful, I have truly been without a confidant for ten years. Only a wise monarch can be exceptional, and only a virtuous minister can be truly remarkable. I, an extraordinary person, have encountered someone like you, an extraordinary person, and that is why I consider you, Lord Shangshu, my lucky star. You hold a high position of power, yet you can forgo luxury and do not chase after fame and fortune, which is why I admire you. In the past, Bian He presented jade but had his foot cut off; Qin Xi presented a bird but was killed. You have the ability to promote me and see my talents, yet you hesitate, which leaves me puzzled! Sometimes official positions do not match talents; scholars cannot express their grievances, and once someone speaks ill of you, it spreads like wildfire. If my contributions go unrecognized, how can I not feel hopeless?
If I am not dead yet and still able to think clearly, I will write down my pain and sorrow, letting future generations know my experiences, holding the responsible ones accountable, and clearing my name. Even if I die, my grievances can be vindicated, and my sins will not be forever remembered.
I hope you can show me some compassion and keep me in your thoughts, so I won't be forgotten! As for Hong, I know he was quite knowledgeable, but in the end, he was not employed by the court. Later, he returned to his hometown, earning a living through teaching, and eventually passed away there. He also annotated the "Shangshu" and "Book of Songs," but sadly, due to the frequent wars, his works were lost.
As the ancient saying goes, "Looks are not important, strength is not a concern, family background is not important, lack of illustrious ancestors is not important, but to become renowned worldwide and have descendants benefit, it all depends on knowledge!" How true this is! Huiyuan and Rongbo dedicated themselves and persevered, diligently honing their skills, ultimately gaining recognition and respect. Some were able to attract thousands of students; some could become high officials, gaining prominence during the Ming Dynasty, all thanks to their dedicated study of ancient classics.
Jiang Yang was calm and elegant, with an aloof demeanor, articulate in speech, and profound in discussion, and was quite famous at the time; Yan Zhi was diligent in studying the classics, upright, had lofty ambitions, and his words and actions were exemplary; He Tuo was knowledgeable, quick-witted, articulate, and could also write well, but he was too blunt and somewhat lacking in Confucian decorum; Liu Zhuo was among the leading scholars at the time, well-versed in astronomy and calendars, knowledgeable, with thorough and meticulous research on astronomical phenomena. His extensive and profound knowledge was hard to quantify, and for hundreds of years, there has been no one quite like him; Liu Xuan's knowledge also reached the level of a Confucian, his talents were more than adequate for official roles, he had explored a wide range of disciplines, though he wasn't as deep as Liu Zhuo in his explorations, his articles were better written in terms of organizing and explaining principles.
These talented individuals, given the circumstances of their time, some could only secure minor positions, and some even ended up in poverty. It's such a shame! Zixia once said: "Life and death are fated, wealth and honor are in the hands of heaven." Heaven granted them intelligence and talent, but not high-ranking positions or wealth. Even sages aren't exempt from this fate. What could Liu Zhuo and Liu Xuan possibly do?
