Cui Yun, courtesy name Tingbo, was from Anping, Hebei. His great-grandfather served as an official in Youzhou during the reign of Emperor Zhao of the Han Dynasty and dared to advise the governor not to associate with Prince Yan Liu Dan. After Prince Yan's rebellion failed, his great-grandfather was promoted to the position of censor. His father, Cui Shu, served as the prefect of four commanderies and had a good reputation wherever he went.
Cui Yun, the son of Cui Shu, served as a literary official of a commandery during the reign of Wang Mang and was summoned to the central government for his expertise in Confucian classics. Grand Tutor Zhen Feng recommended him to be an infantry colonel, but before taking office, Cui Yun wrote a resignation letter, stating, "I've heard that in warfare and sieges, there's no need to consult those who are benevolent and righteous. Why is this?" He then resigned and returned home.
Wang Mang had a strong disdain for those who didn't align with him and often used the law to frame them. At that time, Cui Yun's elder brother, who was adept at currying favor, was favored by Wang Mang and rose to the position of Grand Minister of Works. His mother, Lady Shi, was well-versed in Confucian classics and various schools of thought, and Wang Mang treated her well, granting her the title of "Lady Yicheng," a golden seal, purple ribbons, and a luxurious carriage, which made her quite prominent during Wang Mang's reign.
Later, Wang Mang appointed Cui Xuan as the new mayor. Cui Xuan, feeling helpless, could only sigh and say, "I was born in this chaotic era, encountering tyrants like Xia Jie and Shang Zhou. With an elderly mother and younger siblings, how can I maintain my innocence alone and let my family suffer?" So he went to his new post alone, pretended to be ill and avoided work for three years. His subordinates advised him, and Cui Xuan reluctantly started working. Wherever he went, the prisons were crowded. Cui Xuan cried and said, "Alas! The punishments are unjust, driving people into traps. What crimes could these people have committed to end up in such a dire situation?" So he diligently addressed the cases and released more than two thousand people. The officials knelt in supplication and urged him, "The court has just begun to govern, and the provincial governors are very strict. Forgiving mistakes and correcting injustices is an act of benevolence and righteousness; but will you regret acting alone like this in the future?" Cui Xuan said, "Duke Wen of Zhu would rather die than abandon his principles, which a gentleman calls understanding one's destiny. If sacrificing a mayor can save two thousand lives, then that is my hope." Then he pretended to be ill and resigned.
During the Jianwu period of the Eastern Han Dynasty, many people were recommended for their talents in the court, and the governor of Youzhou also recommended Cui Xuan as a virtuous person. But Cui Xuan felt a deep sense of shame for his family's past favors from Wang Mang and did not want to disappoint the Han Dynasty, so he resigned and returned home. He lived in seclusion in Xingyang, closed his doors to visitors, focused on studying, and wrote "The Book of Changes: Forest of Zhou," consisting of sixty-four sections to predict fortunes, many of which came true. Before his death, he composed a poem to express his sentiments, titled "Consolation." The poem goes:
It is said that long ago, there was a man named Zhuan Shengyi. He came from a noble family, received a good education from a young age, had noble character, and outstanding talent; he was simply a perfect person. He should have achieved great things in the court, but fate had other ideas!
He was born during the decline of the Han Dynasty, with chaos engulfing the land. Corrupt officials ruled the court, the political landscape was in disarray, and society was in turmoil, like a darkening sky where even the sun lost its radiance. The nation was in peril, the royal family was in decline, and the common people were barely surviving, while the powerful acted with arrogance and impunity. Yuan Shengyi observed all this with a sense of urgency and despair, wanting to make a difference but feeling powerless to change the course of events.
He had hoped to serve the court, assist a wise ruler, and rescue the people from their plight, but his own abilities were limited, leaving him to sigh in resignation. He felt the weight of his responsibilities, yet he lacked the strength to bear them, causing him great anguish. Although he had like-minded friends beside him, their combined efforts were too feeble to alter the tide. He feared being scorned by history, as criticized in the ancient text "Da Ya."
Therefore, he chose to withdraw from public life, abandoning his official career like a bird tucking its wings away to find solace. He had intended to live like a recluse, detached from worldly affairs, but circumstances compelled him to return to the political arena. Contrary to his initial intentions, he returned to the court, like a beautiful woman casting aside her aloof image to confront the world's distractions.
Many advised him to give up, but in the end, he chose to try again. After three years of careful consideration, he finally gained the court's approval. Returning to public life, he did not rush to achieve success but quietly operated away from the centers of power, focusing on his studies like a hermit practicing in seclusion. With vast knowledge and expertise in the six classics, he reached a high level of understanding.
Later, he was summoned by the court once more to assume a crucial role. Utilizing his talents and wisdom, he swiftly quelled rebellions, restoring stability to the land and enabling the people to live in peace and prosperity. His enlightened governance and willingness to embrace talent led the country to thrive under his leadership.
However, he did not become obsessed with power and honor, but chose to achieve his goals and then retire. He resigned from his official position and lived a peaceful life, like an old farmer toiling in the fields, relishing the joys of rural life. He believed that the essence of life is not found in fame and fortune, but in self-cultivation and maintaining both physical and mental well-being. He hoped to live up to the expectations of his ancestors and enjoy a peaceful old age.
Finally, Zuan Shengyi withdrew completely from worldly affairs due to illness. Yi Sheng, at the age of thirteen, was able to understand the Book of Songs, the Book of Changes, and the Spring and Autumn Annals. He was knowledgeable and talented. He was proficient in various ancient and modern interpretations, as well as the teachings of different schools of thought, and excelled in writing. When he was young, he studied at the Imperial Academy and was held in high regard alongside Ban Gu and Fu Yi. He always considered studying the classics as his career and never thought of becoming an official. Some people ridiculed him for being overly aloof and proud, thinking that his future reputation would not match his talent. In response to their ridicule, Yi Sheng imitated Yang Xiong's "Response to Ridicule" and wrote a piece titled "Reaching the Ultimate Goal." In this article, he stated:
Someone said to me, "The I Ching says 'prepare all things to fulfill their potential,' 'you can observe the relationships between things and discover their commonalities,' to align with the rise of yang and the retreat of yin. Flowers bloom in spring, fruits ripen in autumn; there is a beginning and an end, ultimately reaching maturity. You now grasp the essence of the Six Classics, hold onto righteousness, travel through the world, discuss extensively, delve deeply into exploration, akin to searching the depths of the ocean, look up to explore like searching the heavens, explore intricate and profound things, seek out hidden, boundless springs. However, you neither pursue official positions nor flatter the powerful, do not form cliques or engage with mediocre people. You only discuss ethics with teachers and friends, conforming to the standards of ancient sages, maintaining your integrity in solitude, at odds with the worldly. However, a tall tree without shade cannot make a forest; ethics must also arise from the ordinary, in accordance with the circumstances. Now the emperor is ruling the realm with benevolence, employing talents, cultivating scholars in the Imperial Academy, simplifying ritual systems to promote talents, advocating honest virtues, encouraging loyalty and filial piety, fostering education, cultivating benevolence and righteousness, selecting excellent materials to find outstanding talents. Why not seize opportunities at this moment, enter officialdom, rise to high positions, and move towards glory? Wishing to travel a thousand miles but failing to take the first step is truly perplexing! Therefore, talented people will seize such opportunities, like birds darting into dense forests, like moths drawn to a flame. Why do you continue to hesitate and allow yourself to sink?"
He said, "Is what you just said correct? If you try to persuade me to pursue an official career, I’m worried that it’ll make me lose my principles and trip up. As the ancients used to say, 'The division of yin and yang, the establishment of heaven and earth, the imperial regulations and the imperial chronicles, the transmission of historical records, the rise and fall of the Xia, Shang, and Zhou dynasties.' From the ancient times of the Dadi family to the rise and fall of these three dynasties, the changes in social customs are unpredictable. At that time, social customs were simple yet diverse, and relationships between people were complex and tangled. In the time of Gaoxin, people pursued different goals, and the principles they followed were not fixed but adapted with the times. If you lose benevolence and righteousness, that’s wrong; if you gain them, that’s right. A wise person should recognize change and be careful in their actions. Therefore, some ancients devoted themselves to studying diligently, some tuned out the noise and hid away in the mountains; some farmed just to get by, some lived off tree roots and wild greens; some turned down big money offers, some were repeatedly dismissed but stayed put; some took big risks to chase fame, some were savvy and made the most of opportunities; some, like a laborer, offered advice to kings and nobles in their dreams, some, like a fisherman, spotted good omens on the back of a turtle."
If the world is in chaos, with evil running rampant and the people suffering calamities, the ruler is worried, social contradictions are severe, and everyone is searching for solutions, then the wise will step forward, saving the world from crisis, and selflessly immersing themselves in reality to address the issues. Think about it; when Emperor Yao was troubled, Gaoyao provided counsel; when Emperor Gaozu of Han sighed incessantly, Zhang Liang helped him with strategies; in times of national crisis, Cao Shen and Jiang Hou bravely led the way; when problems were difficult to solve, Chen Ping dealt with them adeptly. Once the rebellion is subdued and the realm is stabilized, they will receive recognition from the court, leaving behind their achievements, just like the merits inscribed on the sword forged in Kunwu, or the achievements engraved on the bells in Jing and Xiang. In times of national difficulty, they will disregard everything, risking danger to solve problems; in times of peace, they will maintain their integrity, following the rules and being strict with themselves. If they fail to assist the nation in times of trouble, they cannot be considered benevolent or righteous; if they do not cultivate virtue when the country is peaceful, they are not loyal and righteous people. Therefore, in times of national crisis, they save the world and help the people; in times of peace, they follow rituals and laws, always prioritizing the interests of the country over personal gain.
Now, the emperor cultivates talent as one would carve exquisite objects from fine wood, with both simple nature and magnificent talent. With peace in the world, every household lives in harmony, creating a harmonious atmosphere. "The world is joyful, and kindness abounds." The emperor gathers all kinds of talents from all walks of life, "The myriad talents of the world are varied, yet they complement each other." Although different, they can all make the best use of their abilities, harmoniously unified, "Though differing in form, they are all shaped by the same mold." The people live in peace and prosperity, with all aspects of life thriving, "The people are well-managed, and their achievements are consolidated." Every household enjoys happiness, and all live comfortably and contentedly, "Every household is harmonious, and everyone is happy."
The state power is stable, the laws and regulations are sound, "weapons are kept in reserve and food is distributed, the six ceremonies are presented and the nine punishments are imposed." The common people are living in peace and tranquility, all thanks to the lenient and harmonious policies adopted by the court. Even strict governance methods, such as those of the Prime Minister, do not need to mention sages like Yi Yin and Gao Yao, let alone Guan Zhong and Mozi, "For the benefit of the people, following the path of ease, even with the strategies of powerful shepherds, the strictness of the Prime Minister and the irrelevance of Yi and Gao, what concern is there for Fan and Cai?" Look, now the tall buildings have been completed, the lush trees have grown; talents from afar have been recruited, good horses have been tamed; hidden matters have been resolved, water conservancy projects have been completed; agricultural work in the fields has been finished, and a bountiful harvest is in sight, "When the broad houses are completed and the lush trees grow, distant talents are recruited and good horses are restrained, hidden matters are finally resolved and the great undertaking is completed." At this moment, recluses are as plentiful as stones on a mountain, and scholars flow like a river; people dressed in gorgeous clothes are everywhere, and people wearing hats are as numerous as clouds, "At this moment, recluses are as numerous as the mountain, scholars flow like a river, clothes are draped in the universe, crowns and canopies float like clouds." This is like the forests of Hengyang, the foothills of Mount Tai; even if those thick and large trees are cut down, they cannot be finished; even if those thick and large trees are planted, they cannot be exhausted, "Like the forests of Hengyang, the foothills of Daiyin, where felling is common and planting is plentiful." Time is endless, "endless," each person has their own gains, "each has its own gains." Some people only focus on superficial appearances, while others focus on actual results, "They take the beauty, I take the reality." As long as it benefits the country, it is good, "cast aside what is bad and embrace what is good." Therefore, if the country needs it, even if I am appointed as a pillar minister holding the jade ruler, I will not hesitate; if the country does not need it, I can also be content with poverty, living a simple life, "Therefore, when advancing with the Way, I will not hesitate to serve as a pillar minister holding the jade ruler; when embracing tranquility and reason, I will be content with simple fare and live a humble life."
Ah, a true gentleman isn't someone who doesn't aspire to hold an official position, but someone who despises those who boast and use connections to climb up the ladder. It's not that he doesn't want to marry and have children, but he can't stand women who seek to marry up and do anything to get ahead. Those who shout and brag, parading their accomplishments everywhere, are not true gentlemen. Chasing fame and fortune just to flaunt their cleverness is not the way of Confucius.
Hanging out with those chaotic types just to satisfy their own cravings; rushing against time for fame and profit, making friends for self-interest. You laugh at me for being satisfied with the way things are and not pushing for more, but I find your endless busyness quite pitiful. I will carry on the family values passed down from my ancestors; I won’t take any shady shortcuts. Let people judge my character. I intend to go with the flow, learn from the teachings of ancient sages, embrace the spirit of a harmonious age, and be an upright person. I'm concerned about my own character, so even if the fields are fallow, I’ll work hard. I’ll keep myself in check, move steadily ahead, and wait for the right moment.
In ancient times, Confucius displayed his authority in Jiagu, Yan Ying showed bravery in front of Cui Zhu, Cao Gui demonstrated his integrity at Ke Meng, Bian Zhuang and Yan Sui triumphed over formidable foes, Fan Li established his career in Kuaiji, Wu Yuan distinguished himself in Baiju, Lu Zhonglian repelled the Yan army with his eloquence, Bao Xu single-handedly rescued the state of Chu, Tang Qie came to understand the might of the Qin state as he grew white-haired, Gan Luo achieved significant feats for the Zhao state at a young age, Yuan Xian exemplified integrity in his simple meals, Xuan Meng exhibited noble character through his humble meals, Wu Qi used a wooden token to express sincerity, Zhan Ji recognized loyalty in the women at the gatehouse, Yan Hui demonstrated his benevolence while measuring the wheel, and Cheng Ying displayed loyalty to Zhao Wu. Although I cannot achieve as many merits as they did, I greatly admire the deeds of these ancient sages.
During the reign of Emperor Suzong of the Tang Dynasty, in the Yuanhe period, he began to restore the ancient ritual system and then led a team to tour the Fangyue (the ancient touring route). Cui Yun wrote a poem "Four Xun Songs" to celebrate the achievements of the Han Dynasty. The piece was crafted in an exceptionally elegant and beautiful style, and it was very long, so I will not quote the full text here. The emperor was particularly fond of the piece. Since reading Cui Yun's ode, he has been singing its praises continuously. One day, he inquired of his attendant, Dou Xian, "Do you know this person, Cui Yun?" Dou Xian replied, "Ban Gu has brought him up to me several times, but I have not met him in person." The emperor said, "You admire Ban Gu but overlook Cui Yun; it's like Ye Gong claiming to love dragons! Go and invite him to meet me!"
In this way, Cui Xian was able to visit Dou Xian. Dou Xian quickly put on his shoes, ran to the door to greet him, and smiled at Cui Xian, saying, "Tingbo (a respectful title for Cui Xian), I have come to know you on the order of the emperor. Why have you arrived so late?" He then invited him into the house and welcomed him as an esteemed guest. Not long after, the emperor arrived at Dou Xian's mansion, and Cui Xian happened to be there. When the emperor learned of this and wanted to summon Cui Xian, Dou Xian advised against it, arguing that the emperor should not meet with someone of humble status. The emperor suddenly realized and said, "I can have Cui Xian serve by my side every day, so why should I call him at this time?" The emperor intended to bestow an official title upon Cui Xian, but then the emperor passed away.
Empress Dowager Dou took over the administration, and Dou Xian, due to the national mourning, left the palace to accept the court's appointment. Cui Xian wrote a letter to advise Dou Xian, in which he wrote:
"I have heard that engaging in deep conversation with shallow acquaintances is foolish; aspiring to rise from humble beginnings to nobility is misguided; accepting loyalty without trust is misguided. These three are all inappropriate, and those who act on these are often just trying to showcase their limited talents, filled with frustration and unable to contain it. I am fortunate to be in your service, and I humbly offer a few words."
It is said that when a person is born into wealth and honor, they are prone to arrogance and complacency; when born into nobility, they are prone to looking down on others. If one can be born into wealth and honor without arrogance, that is truly rare. Now that I have just gained favor and high office, all the court officials are watching me. I am living in a peaceful and prosperous era reminiscent of the times of Yao and Shun. How could I not exercise caution day and night, maintain a good reputation, inherit and promote the noble character of Boyi, and emulate the behavior of Zhou Gong and Shao Yong? As the saying goes, "It's not the absence of an official position that one should fear, but the inability to stand firm." In the past, King Fengye relied on his status as an imperial relative to hold office, yet he was known as a wise minister; recently, the Chief of the Guards, Yin Weiwei, disciplined himself and eventually received many blessings. The Tan family is of considerable status, and the Yangping family wields significant influence. Those ministers and generals who held power in the court, with high status and authority, why were they criticized by contemporaries and left with a bad reputation by later generations? The reason is that they became arrogant, stopped seeking progress, and lacked benevolence despite their high status and authority. From the establishment of the Han Dynasty to the reigns of Emperor Ai and Emperor Ping, of the more than twenty imperial families, only four were able to preserve themselves and retire gracefully. The Shangshu says, "Take the Yin dynasty as a warning." Shouldn't we heed this as a cautionary tale?
The prosperity of the Dou family began during the reign of Emperor Xiaowen. Two emperors, with their honest and kind virtues and upright conduct, early on made their mark; Marquis Anfeng, on the other hand, gained fame throughout the world for assisting the emperor during the period of prosperity. They both consolidated their positions with loyalty and restrained themselves with laws, ultimately enjoying the glory of the country, with blessings that have endured to this day. The virtue of humility is praised in the Book of Changes, while extravagance and indulgence have been warned against by Taoism. Therefore, the greater the fortune of a gentleman, the more cautious he must be, and the higher his position, the more humble he must be. Whether from afar or near, there must be rules to follow, engraved on desks and canes, carved on plates and cups. Diligence, perseverance, and not neglecting duties. In this way, one can receive blessings from heaven, with endless blessings.
Later, I became a general and appointed Bixiong as my aide. My mansion was powerful, with over thirty aides, all former governors and high-ranking officials of two-thousand-stone officials, with Bixiong, a young recluse, among them. At that time, I was powerful and arrogant, and Bixiong advised me several times. When we marched against the Xiongnu, there were more and more violations along the way, with Bixiong serving as the registrar, submitting dozens of memorials and bluntly pointing out my faults. I found it hard to tolerate him and gradually distanced myself from him, but later, appreciating his talent, I appointed him as the magistrate of Changhai County. Feeling sidelined by me, Bixiong was unhappy and chose to return home without assuming the position. In the fourth year of Yongyuan, he passed away at home. He left behind twenty-one works, including: poems, prose, inscriptions, hymns, letters, records, documents, "Seven Reliances," "Wedding Speeches," "Reaching Orders," and "Wine Warnings." He had a son named Yuan.
Ziyu, styled Yuan, lost his parents at a young age, but he was very studious and learned all of his father's skills. At the age of eighteen, he went to the capital and studied the right way with the court attendant Jia Kui. Jia Kui treated him very well, so he stayed in the capital to study and mastered astronomy, calendars, the "Jing Fang Yi Zhuan," and the "Six Days and Seven Points." Many scholars at that time respected him greatly. He became good friends with Ma Rong from Fufeng and Zhang Heng from Nanyang.
Earlier, Ziyu's brother Zhang was killed by locals, and Ziyu took revenge himself, becoming a fugitive. Later, the court granted amnesty to the world, and he returned home. His family was very poor, and he lived with his brothers for decades, which earned them the respect of the villagers.
It wasn't until he was in his forties that he finally became a minor official. Because of a case he handled, he was imprisoned in Dongjun prison. The prison guards were well-versed in the "Book of Rites." Every time Ziyu interrogated a prisoner, he would often inquire about its principles. He was very diligent in his studies, persisting in learning even in prison. After the matter was resolved, he returned home and was noticed by the general Du Liao, Deng Zun, who asked him to do things. Not long after, Deng Zun was killed, and Ziyu was safe once more and returned home.
After Yan Xian became the General of Chariots and Cavalry, Hu visited his mansion on official business. At that time, Empress Yan was in power, and Yan Xian was active in court politics. Previously, Emperor An deposed the crown prince and made him the Prince of Jiyin, appointing the Marquis of Beixiang as the heir. Hu believed that appointing the Marquis of Beixiang as the heir instead of the crown prince was not in line with tradition, knowing that Yan Xian was in trouble. He wanted to persuade Yan Xian to reconsider the matter of deposing the crown prince, but Yan Xian was drunk every day and was completely unavailable.
Therefore, Hu spoke to his Chief Clerk Chen Chan: "The eunuchs Jiang Jing and Chen Da, relying on their favoritism, have misled the late emperor, resulting in the rightful heir being deposed and an unsuitable one being placed on the throne. After the young emperor ascended, he fell ill in the palace; this is reminiscent of Zhou Bo's execution of Empress Dowager Lü. I want to go with you to see General Yan, persuade him to explain the situation to the Empress Dowager, arrest Jiang Jing and the others, depose the young emperor, and reinstall Prince Ji Yin as emperor. This way, we can follow the will of heaven and the wishes of the people. If successful, like Yi Yin and Huo Guang, we can achieve merit without much effort, and General Yan and his brothers will enjoy glory and wealth for generations. However, if we go against heaven's will and leave the throne vacant for too long, even without committing any crimes, we will be implicated and bear the consequences together. Now is the crucial moment to determine fortune and misfortune, and distribute credit!" Chen Chan hesitated and did not dare to agree. In the end, the Marquis of Beixiang died, and his grandson Cheng became Prince Ji Yin, later known as Emperor Shun. The Yan brothers were all executed, and Hu was reprimanded for this as well. Hu's student Su Qi learned of Hu's involvement in the plot and wanted to submit a memorial to the court to explain the situation. Hu quickly stopped him when he heard this. Later, Chen Chan was appointed Chief Commandant, summoned Hu, and said, "Let Su Qi submit the memorial; I am willing to testify for you." Hu replied, "This is like children whispering secrets to each other. I hope you won't bring this up again." Therefore, Hu resigned from his position and returned home, and stopped responding to local summons.
A long time later, General Liang Shang began to establish his own court, and he first invited Hu to join him. Hu felt that he had been favored twice by officials of the imperial family but had encountered unexpected reprimands both times, so he declined, citing poor health. A year later, he was recommended for his talent and promoted to the magistrate of Ji County. During his tenure, he made several proposals that benefited the people, helping them cultivate hundreds of acres of rice fields. He served as magistrate of Ji County for seven years, and the people sang his praises in gratitude.
During the early reign of Emperor An of the Han Dynasty, the Grand Minister of Agriculture Hu Guang and the Minister of Finance Dou Zhang recommended Wang Yuan, praising his high moral character and vast knowledge. They said he was very capable in his government duties and should not remain in low-ranking positions for long. As a result, Wang Yuan was promoted to the position of chancellor of the state of Jibei. At that time, Li Gu, the governor of Mount Tai, greatly admired Wang Yuan's refinement and wrote him a very courteous letter. Over a year later, the Grand Master of Ceremonies Du Qiao was ordered to inspect various counties and states. Due to certain accusations, Wang Yuan was summoned to the Ministry of Justice for an inquiry. Wang Yuan submitted a written defense and ultimately proved his innocence. However, he later fell ill and passed away at the age of sixty-six. Before he died, he instructed his son Wang Shi, saying, "While we are alive, we receive the blessings of heaven and earth. After death, our essence returns to the heavens and our bones to the earth. There’s no need to bury me back home. I do not want any hats, gifts, or sacrificial animals." Honoring his father's wishes, Wang Shi buried him in Luoyang.
Wang Yuan is highly accomplished in literature, particularly adept at writing essays, records, maxims, and inscriptions. He wrote fu, steles, inscriptions, maxims, and eulogies, as well as "Seven Su," "Official Records of Nanyang Literature," "Lamentation," "Essays on Moving Society," "Regretful Prayer," and "The Art of Cursive Script" in seven-character regulated verse, totaling fifty-seven pieces. Among them, "Official Records of Nanyang Literature" has been highly regarded in later generations, and many aspiring writers felt they could not measure up to him. Wang Yuan valued talents, enjoyed entertaining guests, always prepared sumptuous meals, paid attention to the color, aroma, and taste of dishes, but never worried about leftover food. He usually only ate vegetable soups and broths himself, with little grain stored at home, and people at that time praised him for his integrity.
Wang Shi, whose courtesy name was Zizhen and also known as Tai, styled Yuanshi, was quiet and reserved from a young age and loved reading classics. After his father's death, he withdrew to live near his father's grave. After the mourning period was over, the three high officials of the court summoned him to serve as an official, but he did not accept.
In the early period of Emperor Huan, the court issued a decree for officials and counties to recommend people who were filial and of high moral character. Wang Shi was recommended by the county and summoned to the court. He was appointed as a court official after falling ill and missing the examination. He was proficient in political affairs, exceptionally talented, and wrote dozens of suggestions on contemporary social issues, titled "Political Discourse." These suggestions were spot on, with clear and precise reasoning, and people at the time praised him. Zhong Changtong said, "Anyone who wants to be an emperor should make a copy and keep it for reference." The text reads:
From emperors like Yao and Shun to kings like Tang and Wu, they all relied on wise and talented ministers and officials. Thus, it was Gaoyao's governance strategies that led to the prosperity of the Tang and Yu eras; it was Yi Yin and Ji Zi's educational policies that made the Yin and Zhou dynasties strong. What successor monarch looking to revive their nation doesn’t rely on the strategies of talented individuals?
Things are poorly governed because the ruler has been in peace for too long, the social climate gradually decays without them realizing it, political matters gradually decline without any correction, and they become accustomed to disorder and complacency, failing to recognize the dangers; or become preoccupied with pleasure, neglecting national matters; or be misled by sycophants, ignoring honest advice, despising the truth, and trusting in falsehoods; or become indecisive, unsure of what to do; or trust those officials who are solely focused on lining their pockets; or alienate honest and outspoken advisors, rendering them obscure and ultimately forgotten. As a result, the laws from above become lax, and talented individuals below are stifled. Alas, how tragic!
From the establishment of the Han Dynasty to the present, three hundred and fifty years have passed. The enforcement of court decrees has deteriorated, and people in all ranks have become lazy and complacent. The social atmosphere is corrupt, and the common folk have grown cunning and hypocritical. Public discontent is boiling over, and everyone is hoping for the appearance of a savior. Furthermore, does governing the country and saving the world really have to follow the examples set by Yao and Shun to succeed? The key is to fix what's broken and straighten out what's crooked, handling things flexibly based on the actual circumstances, ultimately bringing the world into a peaceful and prosperous situation. Therefore, a sage's governance, formulating policies according to the times, involves different steps that have their specific considerations. You can't force others to do what they're incapable of, nor blindly imitate the ancients in a rush for success. Confucius’ approaches during the reigns of Duke Ye, Duke Ai, and Duke Jing varied because they faced different urgent situations and tasks. Therefore, heaven-appointed monarchs often establish new systems; those monarchs who bring about a revival will also make adjustments according to the situation at that time. In the past, King Pan Geng moved the capital to save the Yin and Shang dynasties; during the reign of King Mu of Zhou, Duke Fu Hou reformed the penal code. Those who cling to tradition and rigidly follow the texts do not understand the pros and cons, only see what they hear, ignore what they see—how can they possibly discuss national affairs? Therefore, those who offer advice, even if they measure up to the sage's moral standards, often find themselves excluded and attacked. Why is that? Because those stubborn individuals fail to grasp the pros and cons, are satisfied with the status quo, fail to appreciate achievements, and certainly don’t think about innovation; they only adhere to tradition. Some talented individuals are arrogant about their reputation and jealous of others' abilities, ashamed to adopt others' strategies, arguing with words to destroy others' proposals, outnumbered, and ultimately excluded. Even capable individuals like Ji and Qi face challenges. This explains why Jia Yi was sidelined by the Marquis of Jiang and Guan Ying, and Qu Yuan voiced his grievances.
Even Emperor Wen, so wise a ruler, Jia Yi, the talented statesman, the Marquis of Jiang and Guan Ying, both of whom were loyal subjects, all faced similar challenges—what about everyone else?
From the establishment of the Han Dynasty to now, it has been three hundred and fifty years since the establishment of the Han Dynasty. The enforcement of the country's laws is weak, and both the upper and lower classes are lax and negligent. The social atmosphere is corrupt, resulting in unbearable living conditions for the common people. Everyone hopes for a savior who can rejuvenate the country. In reality, governing a country and restoring order does not require a complete imitation of Yao and Shun. The key is to address the loopholes in a timely manner, rectify the deviations, and flexibly handle situations according to the actual circumstances, ultimately achieving peace in the world. Therefore, wise rulers will formulate corresponding policies according to the changes of the times, and different measures all have their reasons. We cannot expect others to accomplish what is beyond their capabilities, nor blindly imitate the ancients for the sake of quick success. The measures taken by Confucius during the reigns of Duke Ye, Duke Ai, and Duke Jing were different because they faced different situations and tasks. Therefore, founding monarchs often establish new institutions, and the rulers of rejuvenation will adjust policies based on the situation at that time. For example, King Pan Geng moved the capital and changed the customs to save the Yin and Shang dynasties; during the reign of King Mu of Zhou, Duke Fu Hou reformed the penal code. Those inflexible individuals cling only to the teachings of the ancients, not understanding how to weigh the pros and cons, only seeing what they hear, ignoring what they see; how can they engage in discussions about national affairs? Therefore, even if the advice is in line with the morality of the wise, it often faces rejection. Why is that? Because those stubborn individuals do not understand how to weigh the pros and cons, are content with the status quo, do not appreciate success, let alone innovation; they only stick to the rules. And those talented individuals, some are arrogant, jealous of others, unwilling to accept others' opinions, even resorting to arguments in writing, ultimately being excluded. Even capable figures like Ji and Qi will encounter such difficulties. This is the reason why Jia Yi was excluded and Qu Yuan was exiled. Even wise rulers like Emperor Wen, capable individuals like Jia Yi, and loyal subjects like the Marquis of Jiang and Guan Ying face such challenges, not to mention others!
Let's first talk about the principles of the "Spring and Autumn Annals," which are about measuring importance and judging moral conduct. Nowadays, we cannot completely emulate the eight generations of ancient saintly kings, so we should look to the strategies of the hegemonic rulers, which means using rigorous rewards and punishments to deter, and establishing clear laws to restrain. If one lacks the moral cultivation of a sage, strict measures are necessary for good governance, while leniency will lead to chaos.
Why say this? Just look at Emperor Xuan of Han; he was proficient in the ways of kings and deeply understood the ways of governing a country, so he implemented strict laws to deter the bad people, resulting in peace and stability throughout the realm. He was honored in the ancestral temple and posthumously recognized as Zhongzong, his achievements surpassing those of Emperor Xiaowen. However, when Emperor Yuan came to power, he implemented lenient policies, resulting in the gradual decline of the state and the erosion of imperial authority, ultimately becoming the main culprit of the decline of the Han Dynasty. The lessons learned from these gains and losses are profound!
In ancient times, Confucius wrote the "Spring and Autumn Annals," praising Duke Huan of Qi and Duke Wen of Jin, admiring the achievements of Guan Zhong. "How could it not be the way of Wen and Wu?" Isn't this an affirmation of the combination of culture and military achievements? In fact, these adjustments are made based on real circumstances to address issues. Therefore, saints can keep up with the times, while those with limited perspectives fail to grasp the importance of flexibility and still think that using methods like recording events with knotted cords can manage a chaotic situation akin to that of the Qin Dynasty, or that performing the "Gan Qi" dance can lift the siege of Pingcheng!
The so-called health preservation methods like "Xiong Jing Niao Shen" cannot cure typhoid fever; the breathing exercises of health preservation cannot mend broken bones. Governing a country is like maintaining health: nurturing oneself during peaceful times, and resorting to strong medicine when necessary. Punishment serves as the remedy for governing turmoil; moral education is the delicious dish of a peaceful and prosperous era. Using moral education to eliminate cruelty is like using fine cuisine to treat ailments; using punishment to maintain peace is like using medicine to maintain health.
Now, we have inherited the misgovernance of past emperors and are caught in chaotic times. For several generations, rulers have been too kind, turning a blind eye to the ministers' excesses, like letting a horse run wild, nearly causing the royal carriage to tip over. Now we are trying to tighten the reins to save the situation, so who has time to enjoy the soothing sounds of harmony and the tranquility of peace?
In the past, Emperor Gaozu had Xiao He establish the Nine Chapters Law, which included cruel punishments such as punishing entire families, amputation of the nose, mutilation of the tongue, and beheading, hence known as the Five Punishments. Although Emperor Wen abolished the mutilation punishment, amputation of the nose was changed to three hundred lashes, cutting off the left toe was changed to five hundred lashes, and cutting off the right toe resulted in immediate death. Those who were beheaded for cutting off the right toe died instantly, and those who received lashes were often beaten to death. Though labeled as light punishment, it was, in fact, quite brutal. At that time, the common people yearned for the days of corporal punishment. In the first year of Emperor Jing's reign, he decreed, "These lashings are akin to severe punishments. Even if one survives, they will not live as a proper person." Therefore, a new law was enacted to reduce the severity of lashings. Since then, those who received lashes could finally live. In other words, although Emperor Wen reduced the penalties, he was, in reality, still enforcing harsh punishments, rather than lenient ones; he used severe measures to maintain peace, not gentle ones.
To truly achieve consistency in words and actions, the root issues must be tackled, and those in power must learn from the virtues of the Five Emperors, follow the governance methods of the Three Sovereigns, reject the tyranny of the Qin Dynasty, adhere to the teachings of the sages, discard policies of appeasement and pursue genuine security, follow the examples of ancient times, restore the system of five noble ranks, and implement the well-field system. Then, appoint wise ministers like Ji and Qi to provide counsel, and wise men like Yi Yin and Lv Shang to help govern; only then can peace reign across the land. Failing to do so will only invite further chaos.
Later, the court sought to appoint Yuan Tang, the Grand Commandant, and Liang Ji, the Grand General, but both declined. The Minister of Agriculture, Yang Fu, and the Minister of Works, He Bao, recommended Zheng Xuan in a memorial, stating that he was very talented and capable, and should serve in the court. So the court summoned him, appointed him as a court official, and later promoted him to be the General under Liang Ji, serving with Bian Shao, Yan Du, and others to compile historical records in the Eastern Pavilion.
I was appointed as the Prefect of Wuyuan County. Wuyuan is rich in hemp and ramie, but the common people did not know how to weave. In winter, they had no clothes to wear, so they could only lie down on a pile of grass and cover themselves with it when they saw officials. After taking office, I immediately sold the grain stored in the warehouse and organized everyone to learn spinning and weaving. I also taught them to make looms and other tools so that the common people wouldn't have to endure the cold and hunger anymore. During that time, the nomadic tribes frequently invaded Yunzhong and Shuofang, killing officials and common people. I had to flee for my life nine times in a single year! I reorganized the army, strengthened the vigilance of the beacon towers, and the nomadic tribes dared not easily invade anymore. I defended the border for an extended period and achieved significant military success.
Later, I was summoned back to the court due to illness, appointed as a court official, and worked with other Confucian scholars to annotate the Five Classics. When Liang Ji was executed, I was dismissed from my position due to my past association with him and was subsequently placed under house arrest for several years.
During this time, the Xianbei people repeatedly invaded the border. The court ordered the Three Excellencies to recommend talented individuals with military skills and strategies. The Minister of Works, Huang Qiong, recommended me, and I was appointed as the Prefect of Liaodong. On the way to Liaodong, my mother, Mrs. Liu, passed away. I submitted a request to the court to return home for my mother's funeral. My mother was a virtuous and knowledgeable woman. When I was in Wuyuan, I often sought her advice on governing the people, and the successes I achieved were largely due to her guidance. After completing the mourning period, I was summoned back to the court and appointed as a Minister. However, the world was in chaos at that time, so I feigned illness to avoid attending court. A few months later, I resigned from my position and returned home.
When my father passed away, I sold the fields and houses to build a tomb for him and set up a gravestone to honor his virtues. After the burial, all the money in the family was spent, and due to poverty, I had to rely on making and selling wine for a living. Many people mocked me for this, but I never changed, just getting by, never chasing after riches. Later, I became an official, holding important positions in the border regions, but still remained poor. During the Jianning era, I fell ill and passed away; my family was broke, and it was tough even to arrange the funeral. Yang Ci, the Grand Herald, Yuan Feng, the Grand Minister, and Duan Jing helped get my coffin ready, while Yuan Wei put up a gravestone to honor my virtues. Throughout my life, I wrote inscriptions, essays, maxims, letters, seven-character poems, temple sacrifice texts, articles, epitaphs, chronicles, and more, totaling fifteen pieces. My brother Cui Lie had a great reputation in the north, serving as an official in various places and even became one of the Nine Ministers. During the reign of Emperor Ling of Han, the court was openly selling official positions, with clear price tags for all kinds of positions. Those with cash paid upfront to snag positions, while those without cash took office first, then had to pay double or got some eunuchs to help them sneak in. At that time, people like Duan Jing, Fan Ling, and Zhang Wen, who had achievements and respect, also had to pay money first to become high officials. To help his mother become an official, my brother forked out five million coins just to become the Minister of Works.
On the day he took office, the emperor held an audience with the officials in the palace. The emperor looked at the people around him and said, "I truly regret not asking for more money back then. If I could have received tens of millions, that would have been great!" My sister-in-law, Madam Cheng, said beside him, "Cui Lie is renowned as an incorruptible official in Jizhou. How could he have bought his position? This was entirely my idea; I’m not sure if it was a good or bad one!" After this incident, my brother's reputation suffered greatly, and he was never at ease. After a long time, he couldn't help but ask Cui Jun, my brother's son, "I have become one of the Three Dukes; what do people think of me?" Cui Jun said, "Father, you were very talented when you were young, held many high positions, and everyone thought it was appropriate for you to become one of the Three Dukes. But now that you have actually become one, everyone is very disappointed." Cui Lie asked, "Why is that?" Cui Jun said, "Everyone thinks you’ve got the whiff of corruption about you." Cui Lie was angry upon hearing this, picked up a stick and struck Cui Jun. At the time, Cui Jun held the rank of Tiger Guard General, in his military attire, adorned with a pheasant tail, and he ran away in a panic. Cui Lie shouted, "You, my son, I strike you, and you run away—does that seem right? Is that what filial piety looks like?" Cui Jun replied, "Emperor Shun served his father by accepting light punishments and avoiding harsh ones. Isn’t that what filial piety is all about?" Cui Lie felt ashamed and stopped. Later, Cui Lie was appointed as Grand Commandant. Cui Jun had many heroic friends since childhood and was well-known, serving as the Prefect of Xihe. When Emperor Xian of Han ascended the throne, Cui Jun rebelled with Yuan Shao in Shandong. Dong Zhuo captured Cui Lie and imprisoned him in shackles. After Dong Zhuo was killed, Cui Lie was appointed as the Gate Captain. Later, when Li Jue attacked Chang'an, Cui Lie was killed by marauding soldiers. Cui Lie was quite gifted in literature, having written a total of four pieces, including poems, essays, teachings, and praises.
Legend has it that the Cui family has produced talented individuals for generations, each well-versed in a wide array of literature, truly a prominent family in Confucian scholarship. Although Cui Yin and Cui Yuan were initially close to high-ranking officials, they managed to uphold their integrity and honesty throughout, unlike those solely focused on climbing the social ladder. Li Gu, a man of great integrity, was from the same county as Cui Yuan and even went out of his way to give gifts to befriend him. This suggests that Du Qiao's accusations against Cui Yuan were likely unjust. Cui Shi's "Political Discourse" is a masterful analysis of the current political landscape, and even the ruling elites could find no fault with it.
In the "Praise," it is said: the Cui family is a literary dynasty, with each generation meticulously refining their craft as if sculpting a dragon. The Cui family's descendants, in their commitment to integrity, would rather forsake official careers to seek inner peace. Alas, the Cui family is like Changcen Mountain, shrouded in the vast northern expanse. Had they not adhered to the path of righteousness, how could they have been overlooked? Cui Yuan, having shunned official positions, ultimately triumphed over injustice. Cui Shi's incisive writings also rattled the complacent world.
