Yu Zhi was from Yingchuan in Henan. His father, Yu Chi, served as the commander of the Imperial Guards during the Chen dynasty. From a young age, Yu Zhi had a passion for learning, had a calm personality, and did not seek pleasure. He later served as a military officer and a secretary to the Prince of Yuzhang in the Chen dynasty. After the collapse of the Chen dynasty, he went to Chang'an but did not find a suitable official position. Prince Yang Guang of the Sui dynasty heard of his reputation and appointed him as one of his advisors. During the Sui dynasty, Yu Zhi was appointed as an official tasked with drafting documents. Yu Zhi excelled in writing, particularly in five-character poems. He was humble and cautious, not socializing casually, which endeared him to Emperor Yang Guang. Whenever Yang Guang wrote, he would always have Yu Zhi review it and suggest corrections. Yang Guang would revise his work based on Yu Zhi's feedback, sometimes multiple times until Yu Zhi approved, before publishing. This illustrates the trust and respect that Yang Guang held for Yu Zhi. Yu Zhi also held the position of recorder of the emperor's words and actions. When the rebellion led by Yuwen Huaji broke out, Yu Zhi followed Yang Guang north but fell ill during the journey due to exhaustion and ultimately passed away. His ten-volume collection of writings enjoyed widespread circulation during that time.
Pan Hui, styled Boyan, hailed from Wu County. He was exceptionally intelligent and studied various classics under different scholars, particularly excelling in the Three Histories and other classical texts. He was skilled in writing and debating. When Jiang Zongguang, the Chancellor of the Imperial Secretariat during the Chen dynasty, sought out talented scholars, Pan Hui visited him and gained his respect. After stepping down from his official position, Pan Hui was appointed as an official in the Kingdom of Xincai, and later as the Prefect of the Guesthouse.
During the Sui Dynasty, Wei Dan was sent to the Chen Dynasty for diplomatic visits. The Chen Dynasty sent Pan Hui to host him. Wei Dan wanted to report back to the Sui Emperor, so he wrote a memorial saying, "Respectfully accepting your kindness, you even specially hosted a farewell banquet." Pan Hui thought that "submitting" was more formal and solemn than "respecting," which sounded somewhat less formal, so he did not present this memorial. Wei Dan immediately responded, "The commentary on the 'Book of Rites' states, 'The core of etiquette lies in respect.' The 'Book of Songs' says, 'Mulberry trees and catalpa trees must be treated with respect.' The 'Classic of Filial Piety' says, 'Ancestral sacrifices must be solemn and grand.' It also says, 'Not respecting parents is considered a violation of etiquette.' Confucius was extremely reverent towards heaven, King Tang also based his progress on respect. Ancestral sacrifices are very important, heaven is exalted, fathers are esteemed, and rulers are revered; all of these four embody respect. There are no differing views in the Five Classics, so what's your reasoning behind that?" Pan Hui countered, "When I referred to 'respect' earlier, I did not completely think it was light; it's just that its usage is different, so the meaning also differs. The 'Book of Rites' emphasizes respect; this is a common expression, similar to how a man 'takes a courtesy name' upon reaching adulthood, the annotations say 'use a respectful name after reaching adulthood.' In the 'Spring and Autumn Annals,' it records the tale of Ji Que; between husband and wife it also mentions 'mutual respect.' Since it implies respect and address towards sons, there is also a saying of respecting wives; how can all of this be regarded as the utmost respect? For example, 'respectfully thank the gentlemen' is not in a formal context; 'young master respects and loves' is only said to guests and friends; 'respectful inquiry' and 'respectful report,' the meaning is similar; 'respectful listening' and 'respectful reciprocation,' what does this have to do with social hierarchy? Therefore, although the meaning of 'respect' is not light, in spoken language, sometimes the meaning is more casual. Now saying 'respectfully offer,' that's why it can be questioned. I'm merely providing an example, not a particularly strong argument." Wei Dan could not refute this, so he had to revise the memorial.
After the fall of the Chen Dynasty, Pan Hui became a provincial scholar. King Xiao of Qin, Yang Jun, heard of his reputation and summoned him to serve as a scholar-official. Once, Pan Hui followed Yang Jun to the capital city, and on the way, Yang Jun ordered Pan Hui to compose a poem while mounted. After riding for a short distance, he completed it and titled it "On Expressing Gratitude." Yang Jun was very impressed. He then instructed him to write a ten-thousand-word essay and also to compile a dictionary, titled "Rhyme Compendium."
The origin of writing dates back a long time. It started with Fu Xi observing heavenly phenomena and creating a calendar, followed by court historians assisting the Yellow Emperor in dividing land based on animal footprints. This led to the creation of the Eight Trigrams, followed by the appearance of the I Ching hexagrams. People no longer relied solely on knot-tying for record-keeping, and written records began to emerge.
For example, dragon totems appeared on the Yellow River, divine tortoises appeared in the Luo River, green silk texts and white bamboo slips recorded the achievements of the Xia and Shang dynasties, and golden tablets inscribed with jade characters recorded the symbols of the Yin and Xia dynasties. Oracle bones were displayed on the altars of the Zhou dynasty, and bamboo slips were interpreted in Confucius's study. All of these illustrate that ancient texts encompassed a wide range of subjects, reaching the will of the heavens and touching on human affairs. The meticulous production of texts and the frequent appearances of auspicious signs allowed them to be passed down through generations, becoming standard terms, the voice of the common people, the models for future emperors, praised and admired for generations.
After the establishment of the Sui Dynasty, the accomplishments of the Three Sovereigns and Five Emperors were revisited, shining brightly. Military achievements were expanded externally, while civil virtues were cultivated internally. Stones were carved on Mount Song and Mount Tai to extol virtues, and the era of peace and prosperity was engraved on bells and ritual vessels. The court promoted the teaching of rites and music education, collected folk songs, and compiled them into volumes.
Our King of Qin, exceptionally gifted and talented, brimming with literary prowess. He has been studying the poetry of Chu since childhood, excelling in expressing emotions; proficient in the Book of Changes, adept at exploring its profound meanings. He reveres Confucianism, cherishes ancient classics, possesses profound knowledge of the teachings of the Three Yongs, and is well-versed in the various schools of thought. When he travels, he engages in discussions about moral teachings, and when hunting, he brings along historical texts.
He actively seeks out talent, tirelessly collecting and organizing classics, splitting open jade bi in wells, and rewarding silk in the countryside, never stingy in his appreciation for talent, even generously rewarding a simple piece of advice. As a result, people strive for self-improvement, things become increasingly refined, and everyone works diligently to fulfill their roles.
That year marked the season of the Chun Fire constellation, as the moon moved into the Yi Ze constellation. The King of Qin, calm and at ease, visited the bamboo forest swamp, leaning against laurel trees and rocks, with the spring water and stones refreshing his spirit, while mist and clouds enriched his literary inspiration, as guests and subordinates gathered, his teachings flourishing.
Thus, he began discussing various skills and studying numerous texts, discovering that elementary education books were particularly disorganized. Although the Zhou Ritual and Han Law aimed for comprehensiveness, a plethora of bizarre theories emerged, with distorted texts and chaotic pronunciations. While books such as "San Cang" and "Ji Jiu Pian" preserved some chapters and phrases, works like "Shuo Wen Jie Zi" and "Zi Lin" merely provided separate explanations of character forms.
Regarding the derivation of phonology, it was even more challenging; despite considering both ancient and modern aspects, it still fell short of perfection. Later, Li Deng's "Sheng Lei" and Lv Jing's "Yun Ji" were published, which initially differentiated between clear and murky sounds, as well as distinguishing between palace, feather, and tone. However, they lacked a solid foundation, were overly simplistic, and proved challenging to apply in poetry and prose.
Therefore, His Highness the King of Qin personally issued an order to distinguish right from wrong, organize, and edit the texts, inherit the old ways, innovate, ensure phonetic accuracy, and provide annotations with detailed explanations of meanings. Drawing evidence from historical records, this work titled "Yun Zuan" was completed after much effort, encompassing a total of thirty volumes and standing out uniquely.
This book can be treasured in the famous stone chambers, enlightening people about the lesser value of jade among many and the fact that hanging gold may not necessarily be precious. I have been tasked, as someone of limited knowledge, to write the preface. My abilities are limited, my thoughts are numerous, my heart feels heavy, my writing lacks vitality, but I have put forth my best effort with a heart of gratitude to boldly write this preface, and I pray that the scholars of Qi and Lu, the esteemed scholars of Chu and Zheng, and the talents of Xihe and Dongli will not look down on my reclusive lifestyle and can refine my words.
Before long, Jun passed away. Prince Jin Guang appointed Hui as the scholar in Yangzhou, instructing him and other Confucian scholars to compile a book called "Jiangdu Collection of Rites." He also asked Hui to write the preface, which contained the following:
The application of rites and ceremonies has truly reached its pinnacle! It is in harmony with the rhythm of the heavens and the earth, shining brightly like the sun and moon that light up the earth. Its origins can be traced back to the era of the Three Sovereigns and Five Emperors, fundamentally adhering to four moral principles. Even during the time when people lived in caves, the seeds of rites and ceremonies had already begun to sprout, and the study of inscriptions on tortoise shells and animal bones, as well as the flight paths of birds, gradually clarified the concept of rites and ceremonies. Although the original intention of rites and ceremonies is simple and unadorned, not meant to flaunt treasures, the significance of the rites and ceremonies system from the Xia to the Yin Dynasties is clear.
Those in charge of temple sacrifices and court ceremonies maintain the harmony of the country, ensuring reverence for both people and deities. Without rituals, virtues like morality and righteousness cannot be realized. People's behavior and conduct are inseparable from the norms of etiquette. Without etiquette, there would be no peaceful and comfortable life. Just as seal ink is used to protect documents from moisture, etiquette serves a purpose beyond mere practicality. From the burning of books and burying of Confucian scholars in the Qin Dynasty to the changes in etiquette systems during the Han and Wei periods, the profound insights of Shusun Tong and the extensive knowledge of Gaotang Long attracted numerous experts and scholars. The architects of the etiquette system toiled tirelessly day and night, gradually perfecting the articles of etiquette and creating more and more branches. As the emperor sat on the throne, handling state affairs, improving the calendar, and formulating laws and regulations, the etiquette system was enacted nationwide, like rain and dew nourishing all things. People diligently gathered classics and researched the origins and evolution of etiquette, and the sounds of rituals and music filled the land from Taishan to Lingtai, integrating the essence of past generations. High-ranking ministers such as the Pillar of the State, Grand Commandant, Governor of Yangzhou, and Prince of Jin not only held esteemed positions but also inspired the populace through their virtues. Under their rule, prosperity thrived, and the people enjoyed peace and contentment. They were not only proficient in both civil and military affairs but also talented in various fields. Some guarded the borders, some patrolled the rivers, and they actively recruited talent and established government offices.
In addition, they also developed education, sought out talent, inherited and carried forward the academic traditions of the Jixia Academy, and restored the cultural atmosphere of the Sishui area. There’s nothing they don’t investigate, and nothing they can’t resolve. Regarding those exquisite artifacts and the texts of rites and regulations, the nuances of the criminal law system, the teachings of Confucianism and Mohism, in the Hanlin Academy and the library, in academic discussions, in the memorials of officials, and in the medical cases of the imperial physicians, people are diligently discerning authenticity from forgery.
Due to the changing times, the system of rituals is continually evolving and being refined. The records of the Mingtang and Qutai, the discussions from the Nangong and Dongguan schools, the explanations of Zheng Xuan, Wang Su, Xu Guang, and He Xun, and the comments of Cui Hao, Qiao Zhou, He Yan, and Yu Xin, although there are countless documents, few are truly valuable.
I used my spare time, in the intervals of adjudicating cases, to study the ritual classics diligently and finally completed this "Jiangdu Collection of Rites." The book is made up of twelve volumes and one hundred and twenty scrolls, with the scroll count symbolizing the movement of constellations throughout the year, reflecting both national governance and military structures, and also containing the norms of human ethics.
In the past, local officials in places like Guimeng and Suihan also imitated the imperial system, but their records of ritual systems are seldom found. My work can be compared to those rough inscriptions on stone and hanging golden words; it is more refined and deserving of greater praise. Therefore, "The Comprehensive Discourses of Prince Pei" is not only surpassing the works of earlier scholars, "The New Book of Ningshuo" far surpasses past classics. Thanks to the grace of His Majesty, I have been fortunate enough to be involved in this, so I take the liberty of sharing the origins and contents of this work here.
After Emperor Yang of Sui ascended the throne, he ordered Huihe, the Assistant Editor, Lu Congdian, the Imperial Scholar Chu Liang, and Ouyang Xun to help Duke Yang Su of Yue compile the "Book of Wei." However, when Yang Su died, the project was discontinued. Later, Hui was appointed as a scholar in Jingzhao County. The Yang Xuangang brothers held him in high regard and often interacted with him. After the rebellion of Yang Xuangang failed, anyone associated with him was implicated. Because of his friendship with Yang Xuangang, Emperor Hui was very displeased, and the authorities complied with the emperor's wishes to demote Hui to the position of a low-ranking registrar in Weiding County, Xihai County. Hui felt deeply resentful and fell ill and died shortly after arriving in Longxi.
Du Zhengxuan, with the courtesy name Shenhui, was a native of Jingzhao. His eighth-generation ancestor, Du Man, was a court official in the Shizhao Kingdom and later settled in Ye City. His family had been renowned for their literary talents for generations. Du Zhengxuan was particularly intelligent and knowledgeable. His brothers, all under twenty years old, earned a strong reputation in the Sanhe region for their outstanding writing. During the Kaihuang period, he passed the imperial examination, and in the Ministry of Personnel examination, Du Zhengxuan answered questions with remarkable speed and wrote as if inspired by the gods. Yang Su was undoubtedly talented, yet arrogant, and Du Zhengxuan held his ground during their debates, which made Yang Su very unhappy. After a long time, Linyi presented a white parrot as a tribute, and Yang Su quickly summoned Du Zhengxuan, with messengers arriving one after another. When Du Zhengxuan arrived, Yang Su immediately asked him to compose a poem. Du Zhengxuan was rushed at the time, but he composed it quickly. After reading it, Yang Su was surprised that he didn't even make a single edit. He then asked him to write over ten different types of articles, all of which were quickly completed with elegant prose and coherent logic. Yang Su exclaimed, "This is a true scholar; I am no match for him!" He subsequently appointed him as a military officer for Prince Jin, later promoted to the office of Prince Yuchang, and ultimately passed away while in that role. His younger brother was named Du Zhengzang.
Du Zhengzang, courtesy name Weishan, was exceptionally studious and excelled in writing. He passed the imperial examination before turning twenty and was appointed as a military aide in Chenzhou, later becoming a county magistrate. During the Daye period, he was widely recognized for his extensive knowledge and passed the imperial examination, along with his three brothers who were also renowned for their writing and went to the capital to meet the emperor. He wrote over a hundred pieces, including inscriptions, elegies, epigrams, eulogies, poems, and essays. He also wrote a book called *Writing Styles*, which proved invaluable to later scholars and was considered a writing guideline, even being admired by scholars in Goryeo and Baekje, who referred to it as the *Du Family's New Book*.
Du Jingzhao was equally talented and well-versed in writing, eventually becoming a secretary for Prince Qin. After Prince Qin's death, he stopped by the former palace and wrote a five-character poem that was met with great acclaim. He also wrote a piece called *On Brothers*, which offered profound insights.
Yin Shi from Hejian was well-educated and a skilled writer, earning early fame. During the Renshou period, he became a secretary for King Han, who held him in high regard. However, after King Han's defeat, Yin Shi committed suicide. His relatives, Zhengqing and Yanqing, were also accomplished and well-respected in society.
Liu Shanjing from Hejian was well-educated and particularly skilled in writing. He served as an assistant in the Imperial Secretariat and as a secretary to the Crown Prince. His works, including *Choude Chuan* in thirty volumes, *Zhuliu Pu* in thirty volumes, and *Sisheng Zhi Gui* in one volume, were widely circulated.
Zu Junyan from Fanyang was the son of Zuxiaozheng, the Minister of Personnel of the Qi dynasty. Though he was short and somewhat awkward in speech, he was highly knowledgeable. Towards the end of the Sui Dynasty, he became a secretary in Dongping County. When the county was attacked by Zhai Rang and fell into the hands of Li Mi, Zu Junyan was respected by Li Mi and appointed as a secretary, responsible for drafting military documents. However, following Li Mi's defeat, Zu Junyan was executed by Wang Shichong.
A native of Kuaiji, Kong Deshao was very talented and achieved the position of magistrate in Jingcheng. After Dou Jiande declared himself king, he appointed Kong Deshao as the Minister of the Central Secretariat, specifically responsible for drafting official documents. Following Dou Jiande's failure, Kong Deshao was killed.
A native of Nanyang, Liu Bin was proficient in writing and served as an assistant to the magistrate in Xindu. Dou Jiande appointed him as an Attendant of the Central Secretariat. After Dou Jiande's failure, he became Liu Ta's Assistant Minister of the Central Secretariat, fleeing with Liu Ta to the Turks, and his fate remains unknown.
Historical records say: Emperor Wen of Wei once said, "Throughout history, most literary figures do not pay attention to minor details, and few can establish themselves based on reputation and integrity." How true this is! People like Wang Zhou, Yu Chuo, Cui Nao, and Xiao Yi—some, due to their talent, are arrogant, neglecting worldly matters; some, despite their good knowledge, have poor luck and low official positions, feeling disheartened and frustrated, with vague aspirations, looking down upon officials and nobles. Therefore, due to their eccentric personalities and arrogance towards their talents, they are abandoned, not only Zhao Yi from Hanyang or Ni Heng from Pingyuan. As a result, they are often left with regret and remorse, rarely able to end well. However, their knowledge encompasses ancient classics, and their writing is beautifully and elegantly crafted, like a branch in Denglin or a beautiful jade on Kunshan. During the unification of the Sui Dynasty, there were many outstanding talents, but only about a dozen were truly exceptional. Among them were the three Zhengxuan brothers, all of whom were extremely outstanding, making them truly exceptional brothers!
