This is just a list of names, which makes it impossible to weave them into a coherent narrative. These names are like a list of officials, gentry, or other individuals from some ancient place. To turn them into spoken language, it is necessary to know the context in which these names appear, so that they can be given appropriate meanings and stories. If it is merely a matter of translating names, there's not much to add: it's just a bunch of names: Liang Yue, Lu Chou, Zhang Wei, Liang Zuo, Ping Heng, Chen Qi, Chang Shuang, Liu Xian, Zhang Wu Gui, Liu Lansun Huiwei, Xu Zunming, Dong Zheng, Diao Chong, Lu Jingyu, Li Tonggui, Li Yexing.
If more information can be provided, such as the source of this list or any background stories, I could attempt to translate it into a more vivid narrative that aligns with modern spoken habits. Otherwise, I can only provide the modern Mandarin pronunciation of these names and a few basic guesses, such as they might be contemporaries or belong to the same group, but these are merely guesses and lack reliable evidence.
Starting from the Yongjia period of the Jin Dynasty, the world fell into chaos. The country was fragmented, banditry was rampant, and common people struggled for basic sustenance, with signs of warfare everywhere and the culture of rites and music nearly gone. However, those with aspirations still held on to their ideals, working quietly; many knowledgeable individuals, though unrecognized, continued to pursue their ambitions.
After the founding of the Northern Wei under Emperor Tai Zu, despite being busy with affairs, he really valued education right after he established the capital, founding the Taixue (Imperial Academy) and setting up over a thousand scholars and students in the Five Classics. In the spring of the second year of Tianxing, he further increased the number of students at the Guozijian (National Academy) to three thousand. This indicates that he realized that while the world can be conquered by force, governing it cannot rely solely on military might; for a country to develop, it must have both civil and military capabilities and cultivate talent. This was definitely a smart way to run the country!
In the spring of the fourth year of his reign, the founding emperor ordered musicians to learn ritual dances and to hold sacrificial ceremonies in front of the revered sages and teachers. During the reign of the second emperor, the Imperial Academy was renamed the Central Academy, and professors and scholars were appointed. In the spring of the third year of the Shiguang era, a new academy was established in the eastern part of the city, and later Lu Xuan, Gao Yun, and others were recruited, with orders for each province and county to recommend talented individuals. From then on, people began to value education, and Confucianism started to flourish again.
During the Daan era under Emperor Xianzu, orders were issued to establish village schools in each township, with two scholars and two assistant teachers in each county, and sixty students. Later, it was decreed that large counties should have two scholars, four assistant teachers, and one hundred students; medium-sized counties should have two scholars, two assistant teachers, and eighty students; smaller counties should have one scholar, two assistant teachers, and sixty students; and small counties should have one scholar, one assistant teacher, and forty students. During the Taihe era, the Central Academy was renamed the Imperial Academy, and the Ming Hall and Biyong were constructed, paying respect to the Three Elders and Five Others, and a school for princes was established. After the capital was moved to Luoyang, orders were given to set up the Guozitai Academy and four elementary schools in Luoyang.
The Gaozu valued ancient texts highly and had a deep love for Confucian classics, engaging in scholarly discussions even while traveling by carriage or horseback. Liu Fang, Li Biao, and others offered classics as tributes, while Cui Guang, Xing Luan, and others were promoted based on their talents in literature and history. Those knowledgeable in laws and skilled in prose and poetry were also recognized and promoted by the court. As a result, culture saw significant growth, comparable to that of the Zhou and Han dynasties.
During the reign of the Shizong, orders were issued to rebuild the Imperial Academy and establish elementary schools at the four gates, with large-scale selections of Confucian scholars being made, appointing forty as elementary school scholars. Although the scale of the schools was still small, the study of classics flourished even more. At that time, the world was peaceful, and a strong culture of learning thrived. In regions such as Yan, Qi, Zhao, and Wei, countless individuals studied the classics and authored works; large schools had thousands of students, while smaller ones had hundreds. Each province put forward outstanding talents, and many candidates flocked to the court for examinations every year.
During the reign of the Shen Gui, the court intended to establish the National Academy and decreed that the children of officials ranked third or above, as well as those from fifth-rank honest officials, could take the entrance examination. However, before it could be put into practice, it was suspended. In the second year of the Zhengguang era, a sacrificial ceremony was held at the National Academy, and the officiating scholar Cui Guang was appointed to teach the "Classic of Filial Piety," and thirty-six students were admitted to the academy.
After the era of Filial Flourishing, the world fell into chaos again, and most schools were destroyed. During the Yongxi period, the sacrificial ceremony was held once more at the National Academy; in the Xianyang Hall, the officiating scholar Liu Xun lectured on the "Classic of Filial Piety," Li Yu from the Imperial Secretariat explained the "Book of Rites," and Lu Jing from the Central Secretariat lectured on the "Greater Dai Liji: Summer Minor Regulation;" seventy-two students were admitted as well. After the capital was moved to Ye City, the number of students at the National Academy dropped to thirty-six. By the time of the Xinghe and Wuding periods, the wars had subsided, and Confucianism began to flourish again.
During the Han Dynasty, Zheng Xuan annotated many classics, while Fu Qian and He Xiu provided their own commentaries. Zheng Xuan's commentaries include the "I Ching," "Book of Documents," "Book of Songs," "Book of Rites," "Analects," and "Classic of Filial Piety"; Fu Qian annotated the "Zuo Commentary"; He Xiu annotated the "Gongyang Commentary," which were widely disseminated in Hebei. Wang Su's commentaries on the "I Ching" can also be found from time to time. By the Jin Dynasty, Du Yu annotated the "Zuo Commentary," and his great-grandson Du Tan and Du Tan's brother Du Ji both became governors of Qingzhou during Liu Yilong's reign, passing on their family's scholarship, which led most people in Qi to study Du Yu's commentaries. From Liang Yue onward, many scholars lectured on these classics. Next, I will highlight some prominent figures.
Liang Yue, styled Xuanlan, was a native of Xinxing. He loved learning from a young age and was well-versed in the classics and historical texts, understanding them thoroughly. He was simple and kind-hearted, and conducted himself with great integrity. In the early days of the founding of the country, he became a scholar of the Book of Rites. The emperor, seeing his cautious and virtuous character and exemplary behavior, appointed him as a Senior Official and had him teach the classics to the princes. After Emperor Taizong ascended to the throne, because Liang Yue had previously taught him, he was bestowed the title of Duke of Zhu'a and later appointed as the Governor of Yanmen. He once gifted a white songbird and was subsequently made Grand Minister of Ceremonies. He later died. His son, Liang Bi, died at a young age.
Liang Bi's son, Liang Gong, inherited the title, which was later downgraded to Lord of Yunchong. Liang Gong had no sons, and the title was then revoked.
Lu Chou, from Changli Tuhe, was a member of the Wang Luyuan family of Xiangcheng. When Shizu was acting as regent, he appointed Lu Chou to teach him the classics due to his profound knowledge and erudition. Later, because of his previous instruction of Shizu, he was granted the title of Duke of Jiyin. He served as General of the Town Army and Minister of the Interior, and was also appointed as an Attendant of the Imperial Courtyard, later becoming the Governor of Henan. He passed away in the winter of the second year of the Yanhe era. His son, Lu Que, initially inherited the title, but during the Taihe era, he resigned due to his advanced age and frailty.
Lu Que's son, Lu Shengtou, inherited the title, which was later downgraded as well.
Zhang Wei, courtesy name Zhongye, whose childhood nickname was Cui Chi, was from Taiyuan. His grandfather, Zhang Min, was the Secretary of the Jin Dynasty. Zhang Wei mastered various classical texts and often lectured in the countryside, drawing hundreds of listeners. He was cultured and prudent, eager to teach others; even when faced with stubborn students who asked him the same question dozens of times, Zhang Wei patiently explained without losing his temper. He always taught his students to honor their parents and love their siblings as taught in the classics, and the students were deeply moved by his kindness, respecting him as they would their father. Zhang Wei had a calm demeanor and never changed his principles due to external pressure. He was upright and dignified, cautious and meticulous, and did not speak words that violated laws and regulations.
During the reign of Emperor Shizu of the Northern Wei, he was summoned by the court along with Gao Yun and other scholars, and was appointed as a Doctor of the Central Secretariat. He later rose to the position of Deputy Minister and served as the Attendant of General Wang Fan of Le'an and the Governor of Fengyi. After returning to court, he served as the Deputy Minister of the Central Secretariat and the Governor of his home province. He once went on a diplomatic mission to Jiuquan to comfort Juqu Wuhui. Upon his return, he was promoted to the position of Cavalry Officer. After that, he was sent on a mission to the Southern Song Dynasty to negotiate with Liu Yilong, and upon his return, he was appointed as a Minister and General of Jianwei, receiving the title of Chenggaozi. Later, he was assigned to serve as General of Pingdong and Inspector of Yingzhou, with his title elevated to Duke of Jian'an. After Zhang Wei's death, the court posthumously awarded him the title of General of Zhengnan and Inspector of Bingzhou, with the posthumous title of Kang. During his tenure in the provinces, he prioritized benevolence over punishment and rarely used punishment; he was clean and self-disciplined, leading by example in upholding the law, and the officials under him dared not violate the law.
His son Zhang Zhonglu was temporarily appointed as an Imperial Attendant and deputy envoy to Goryeo in the early years of the Taihe era, and soon after, he was also temporarily appointed as an Imperial Attendant and envoy to Goryeo. Later, he was dispatched to serve as the governor of Zhangwu County and was granted the title of General Ningyuan. Zhang Zhonglu's brother, Zhang Zhongji, inherited their father's excellent qualities in learning and was skilled in classics such as the "Book of Songs: Cang," "Book of Songs: Ya," "Book of Songs: Guofeng, Zhou Nan, Guanju," and "Mao's Poems." During the Taihe era, he held the position of Imperial Attendant but was later exiled to the Western Regions for committing an error and died on the way.
Liang Zuo was from Niyang in the north. His father, Liang Shao, returned to his hometown in the second year of the Huangshi era and was appointed as an official in the Ministry of Personnel, later being dispatched to Jiyang as governor. Liang Zuo himself lived in Zhao County. He had a great passion for learning, studying various classics, particularly excelling in the "Gongyang Spring and Autumn" and Zheng Xuan's commentary on the "I Ching," which he often used to teach others. He had the demeanor of a Confucian scholar but was not the kind of influential person who was well-regarded in society at that time. He was an old friend of Ping Heng from Youzhou, and his sister married into the Li family of Fanyang, so he moved his family to Jixian. He lived there for over ten years; despite living in poverty, he continued to write consistently. Ping Heng often invited him to his home to discuss classics and history. Later, Liang Zuo was appointed as a secretary of the central government and gradually promoted to the position of Secretary Ling. Unfortunately, he was later marginalized by Li Yi and demoted to Doctor of the Central Secretariat. After that, he was dispatched to Tongwan Town as a military officer and later recalled to court as a scattered official. He compiled and annotated Chen Shou's "Records of the Three Kingdoms," naming it "National Governance." He also wrote "The Ode of the Capital," which gained considerable popularity at the time. Throughout his life, he lived in poverty and maintained integrity, never currying favor with the powerful. He passed away at the age of eighty-seven in the twelfth year of Taihe.
His son Liang Yuanji inherited his father's character. His other son, Liang Chong, held several minor official positions and later became a military advisor in the Northern Army of Xiangzhou.
Ping Heng, courtesy name Jishu, was a native of Jixian in the State of Yan. His grandfather Ping Shi and his father Ping Ru both held senior positions under the Murong regime. From a young age, Ping Heng was diligent and eager to learn, widely reading classical texts and historical records, and conducting in-depth research, becoming knowledgeable. He carefully documented the rise and fall of emperors from the Zhou Dynasty to the Wei Dynasty, as well as the fluctuations of powerful ministers, analyzing their merits and faults, and wrote a book called "Lue Zhu," which consists of more than a hundred essays. Many people have read this book and found it to be excellently written. He was content with a life of poverty and adhered to his principles, never changing his integrity despite repeated setbacks. Later, he was called to serve as a Doctor in the Central Secretariat. After a while, he was assigned to Youzhou as a Deputy Officer. He was known for his integrity and honesty, leading a simple life and never pursuing wealth, which often left him struggling for food and clothing, resulting in his wife and children often suffering from hunger and the cold. Later, he was appointed as an Assistant to the Authorial Staff and was promoted to Secretary. At that time, Gao Yun served as the Supervisor, and among the Assistant Authors were Xing Hu from Hejian, Yang Gu from Beiping, Pei Ding from Hedong, Cheng Jun from Guangping, and Zhao Yuanshun from Jincheng. Although their talents varied, they were all competent and respected individuals. Gao Yun often said that regarding extensive knowledge of the classics, no one could rival Ping Heng.
Liu Heng was Liu Yu's brother-in-law. None of his three sons inherited their father's career; they were all fond of drinking and led idle lives. Liu Heng often felt angry about the declining morals of society, weeping on the dirt slope next to his house, leaning on his cane, and he didn't concern himself with his sons' marriages or careers, letting them marry and have children as they wished. As a result, his sons who became officials didn't do well and had little prospect. Liu Heng's brother-in-law Deng Zongqing and his grandson Xuanming often advised him, but Liu Heng replied, "These boys are bound to fail, so why should I care?" So, he built another exquisite house, stocked it with books, and kept only one servant to attend to him, forbidding his wife from entering and not sharing meals with his family. If there were precious delicacies, he would invite old friends like Dong'an Gong Diao Yong to enjoy them, leaving nothing for his family. In the tenth year of Taihe, the court appointed him Secretary Ling, but he insisted on being a local official. As a result, he passed away before he could assume office, at the age of seventy-six. After his death, he was posthumously awarded the title of General Pingdong, Governor of Youzhou, and Duke of Duchang, with the posthumous name of Kang.
His son Liu Shouchang served as a historian under Secretary Ling in the early years of Taihe and gradually promoted to a recording officer in the Jingzhou Zhenlu Office.
Chen Qi, styled Xiuchi, was from Hebei and claimed to be the eighth-generation descendant of Zhang Gui, the Governor of Liangzhou during the Western Jin. His grandfather Chen Ren served as an official under Murong Chui. Chen Qi lost both parents at a young age and was very poor, but he was extremely filial to his mother. He was exceptionally bright and talented from a young age. He was principled and somewhat out of touch with the world. He loved classical books, was well-read, and often pointed out mistakes made by Ma Rong and Zheng Xuan in their interpretations of the classics. He aspired to write commentaries on the "Five Classics." He began annotating the "Classic of Filial Piety" and the "Analects," which circulated widely at the time and garnered praise from scholars and officials.
I was summoned to the capital along with Xing You from Hejian. At that time, Secretary Yan Youya had already heard of my reputation and initially appreciated me, bringing me into the secretariat and planning to arrange a position as a historian for me. Later, when we discussed the codes of conduct and the "Book of Songs" and "Book of Documents," he praised me, comparing me to Zheng Xuan, who was as skillful as a rider holding the reins. When it came to the "Hexagram of Lawsuits" in the "Book of Changes," discussing how heaven and water flow in opposite directions, Youya said, "West of the Congling Mountains, water flows westward, so by this reasoning, what is discussed in the 'Book of Changes' pertains to situations east of the Congling Mountains." I countered, "The principles of the 'Book of Changes' are profound and contain the mysteries of the universe. If we follow your reasoning, do people west of the Congling Mountains gaze eastward to see the heavens?" We argued; he insisted on his viewpoint, and I always disagreed. Youya was defensive of his views and grew to dislike me. He humiliated me publicly, sometimes calling me by name and accusing me of being petty. I said, "You are a gentleman, and I am just a petty person." Youya replied, "Since you say you are a petty person, then what were your ancestors?" I said, "My ancestors were the Eastern Marquis of the State of Yan." Youya asked, "What position was the Marquis?" I replied, "During the time of the Three Sovereigns, there were no inherited rituals, so how could the official titles be the same? In the past, there were positions like Cloud Master, Fire Regulator, and Bird Master. By analogy, as dynasties change, official titles will change; as times differ, rituals will also change. You are the Chief Eunuch of the Eastern Palace of the State of Wei; what kind of position is the Chief Eunuch?" Youya was therefore very dissatisfied with me. Previously, the court ordered me to be under Youya's jurisdiction and to have him arrange a secretary position for me, but because he disliked me, he didn't arrange anything for me.
I had been idling for several years when Gao Yun and I began studying ancient texts together. He appreciated my talents and praised my broad knowledge, saying my knowledge was unmatched by ordinary people. Gao Yun gently persuaded You Ya, saying, "You are a prominent figure in the court; why bother quibbling over the nuances of texts with a country scholar?" You Ya felt that Gao Yun was partial to me and retorted, "You are favoring a small-minded person!" He then took my annotated versions of the "Analects" and the "Classic of Filial Piety," threw them into a pit and set them on fire. I said, "You are a high-ranking official and do not lack firewood; why burn my 'Analects'?" You Ya grew even angrier and began spreading rumors that I ignored his teachings. However, I did not lose heart and criticized You Ya's mistakes. You Ya wrote an inscription for Empress Dowager Zhao, praising the beauty of her name and even comparing it to Empress Zhen of the Former Wei. I pointed out his error, and this matter was reported to the court. The court ordered the Minister of Works to cross-check the inscription with historical records, and it turned out that it was actually Empress Guo, which left You Ya feeling quite embarrassed.
Someone wrote a slanderous letter filled with grievances about the current state of affairs, particularly exaggerating their own unrecognized talents. You Ya sarcastically remarked, "The strange things mentioned in this letter have not succeeded, so they must have been deliberately fabricated by someone. According to the law, those who spread rumors and slander will have their entire family executed!" Consequently, Qi was convicted of this crime. At that time, the Minister of Works and Wang Luli of Pingyuan recognized that Qi had been wronged and admired his talents, so they delayed the process for several years, hoping to find a chance to pardon him. However, ultimately, due to compelling evidence, he was sentenced to death, and his entire family suffered the consequences. Qi was especially adept at the "I Ching" and had once performed divination while in prison. Before he could finish the divination, he suddenly tore up the divination paper and sighed, saying, "I won't survive until next winter!" As it turned out, the timing of Qi's death coincided with the result of his divination.
When Qi was first summoned by the court, he dreamed one night that a star fell and landed on his foot. The next day, he told others, "The star represents good winds and good rains. I dreamt that a star landed on my foot, so it must be a bad omen. But the court's order is urgent, so I have no choice but to go." Qi's sister married into the Chang family and had a son named Jiao Zhi. Jiao later became a county magistrate, and during the reign of Emperor Shen Gui, he wrote to the court outlining matters that should be noted in state affairs, expressing great loyalty and sincerity. Wang Yi of Qinghe even praised him. Qi had once annotated the Analects, and Jiao Zhi inherited his teachings, but they did not become widely known. His interpretations differed greatly from Zheng Xuan's, and in many respects, they aligned with the views of the minister Cui Hao.
Chang Shuang, courtesy name Shiming, was from Wen County in Hanoi and was the sixth-generation descendant of the Lin family, which produced the Grand Minister of Works of the Wei state. His grandfather, Zhen, had served as the Governor of Nan'an under Fu Jian but moved to Liangzhou due to the chaos in the world. His father, Tan, was a general of the Qifu regime, a commander in Daxia, and a noble of significant merit. Shuang was clever and bright from a young age, strict and upright, and very ambitious. Even in dealing with the family's servants, he never acted frivolously or casually. He studied diligently, was knowledgeable, had an exceptional memory, and researched astronomy, calendars, and the teachings of the Five Classics and other philosophical schools thoroughly. He turned down all official positions offered to him by the local government.
Speaking of Kublai Khan's campaign westward into Liangzhou, his brother Tuo Huan (Shuang's elder brother) surrendered with his troops, which pleased Kublai Khan. He granted Tuo Huan a fifth-rank nobility title and praised his good looks; as for Shuang, he was granted a sixth-rank title and appointed as the General of Xuanwei.
At that time, the war raged on, with battles happening everywhere, and the children from wealthy and influential families were disinterested in their studies. Shuang, in Wenshui (a place name), opened a school and enrolled more than 700 students, reviving the academic spirit in the capital. Shuang's teaching methods and management style were quite strict, involving both rewards and punishments, and the students held him in high regard as a strict teacher.
Later on, many renowned officials were among Shuang's students, such as the Minister of Works Yuan Zan, the Prefect of Pingyuan Sima Zhen'an, and the Scholar Cheng Lingqiu, all of whom graduated from Shuang's school. Even Cui Hao and Gao Yun acknowledged Shuang's strict teaching and effective methods. Gao Yun remarked, "Wenweng's approach to teaching is relatively gentle, but your approach, sir, is much stricter. Though the methods differ, both can ultimately nurture talent!" Everyone held Shuang's knowledge and abilities in high esteem.
In his spare time, the professor wrote a book called "Brief Annotations on the Six Classics" to promote the Confucian classics, presenting them in a very clear structure. In the preface, he wrote: "The 'Analects' states: 'Establish the way of heaven as yin and yang, establish the way of earth as softness and hardness, establish the way of people as benevolence and righteousness.' Benevolence and righteousness are inherent to human nature, while the classics serve as a means of personal cultivation; both can cultivate emotions and enlighten the mind. No one can achieve any success without learning or master a skill without practice. Therefore, although Ji Lu was a brave warrior, he earned the reputation of loyalty through learning; although Ning Yue was an ordinary person, he also upheld noble integrity through learning. This is all a result of the interplay between learning and practice, combining innate nature with acquired knowledge; when nature is established, principles arise, and good cultivation leads to perfect virtues. In the past, the ancient kings educated the people through the 'Book of Songs' and the 'Book of Documents', and guided them with the 'Book of Rites' and the 'Book of Music', thereby transforming customs and fostering harmony among the people. Therefore, people are respectful, frugal, dignified, and not extravagant due to the influence of the 'Book of Rites'; people are knowledgeable, talented, kind, and not extravagant due to the influence of the 'Book of Music'; people are gentle, honest, and not ignorant due to the influence of the 'Book of Songs'; people are understanding, discerning right from wrong, and not deceitful due to the influence of the 'Book of Documents'; people are pure, peaceful, subtle, and not evil due to the influence of the 'Book of Changes'; people are good at writing, storytelling, and not chaotic due to the influence of the 'Spring and Autumn Annals'. The 'Book of Music' serves to harmonize the spirit, the 'Book of Songs' to correct speech, the 'Book of Rites' to clarify etiquette, the 'Book of Documents' to increase knowledge, and the 'Spring and Autumn Annals' to judge right from wrong. These five classics encompass the principles of the Five Constants, and the 'Book of Changes' is their foundation. Therefore, it is often said, 'If the 'Book of Changes' is not consulted, the universe may nearly come to a standstill.' It can be seen that the 'Six Classics' are the enduring legacy of the ancient kings, the great achievements of the sages. How can we not immerse ourselves in studying these texts to cultivate our character? Recently, when I have some free time, I have been devoted to studying the Confucian classics, organizing my insights and reflections, exploring their core principles, and naming it 'Brief Annotations on the Six Classics' to share with my students." His "Brief Annotations on the Six Classics" later became widely circulated.
He was straightforward and did not flatter the powerful. He lived a quiet life alone, teaching classics for over twenty years. People called him "Mr. Confucian Lin." He died at home at the age of sixty-three.
His son Wentong held positions as Sima of Zhenxi, Governor of Nantianshui, and Colonel of the West Wing. Wentong's son Jing also has a biography.
Liu Xianzhi was from Raoyang, Hebei. He grew up poor and lonely, with a special fondness for reading the Book of Songs and the Zuo Commentary. He once studied under the Bohai scholar Cheng Xuan and later read a wide range of books. When he came across books promoting legalism, he would shut the book and burst out laughing, saying, "If figures like Yang Zhu and Mo Di hadn't written these books, who would care about their shallow ideas in a thousand years?"
He also once told his close friends, "Look at Qu Yuan's 'Li Sao,' he's simply a madman. It's his own fault if he dies; what's there to feel sorry about! I always thought that purifying oneself like Qu Yuan is the behavior of a superior person; while living a simple life like me is the life of an ordinary person. But Confucius said, 'I am different from them; I do what I should do.' That's so true; it really resonates with me!"
At that time, many people followed Liu Xianzhi to study, and Liu Xianzhi always said to them: "In order to make a name for oneself in the world, although there are many different methods, it ultimately comes down to the four virtues (referring to filial piety, fraternity, loyalty, and honesty), among which moral conduct is what really matters. If you can respect your parents, love your siblings, be loyal and trustworthy, be kind and humble, you won't even need to step outside for everyone to see your goodness. If you can't do these things, even if you lock yourself away studying hard, seeking knowledge from teachers everywhere, and learning a lot, it's like a mud dragon trying to summon rain, just fooling people. What good does it do for your establishment in the world? Even Confucius' students didn't get this at first, until they saw the sad fate of the drought-stricken fish, and then they went back to fulfill filial piety. Oh, those wise ones, why did it take them so long to figure this out! Accepting a teacher's lessons isn't easy; I have told you what's in my heart, so you should think about it yourselves!" Because of this, scholars from all over came to pay their respects because of his character. Speaking of this Xianzhi, he had a particular knack for the "Spring and Autumn Annals" and the "Book of Songs." Every time he talked about the "Zuo Commentary," he stopped at the eighth year of Duke Yin, saying that the meaning was clear and there was no need for further explanation. Therefore, the students could not grasp the essence of his teachings. Later, his hometown nominated him as a filial and incorruptible official, but this was not what he wanted at all. He was forced to go, and only went after being pressured. When he arrived in the capital, he faked an illness to head back home. Later, Emperor Gaozu went to Zhongshan and issued an edict summoning him to the palace to serve as a court copyist. Xianzhi let out a sigh and said, "I can't hold a candle to Zhuangzi's idea of 'Free and Easy Wandering!' Once is enough, how can I do it again?" So he flat-out refused.
At that time in Zhongshan, there was a Zhang Wugui, who was renowned in the same breath as Xianzhi, and people across the land regarded them as masters of Confucianism. Every time Zhang Wugui gave a lecture, there were over a thousand students, but only a few truly excelled. Although Xianzhi had only a few hundred students, each one was well-versed in the classics. Thus, astute observers could discern the difference between the two. After the Wei state experienced turmoil, although the core tenets of the "Five Classics" were explained by teachers, many scholars across the nation had numerous questions and came to ask Xianzhi. Although he did not provide annotations for all the classics of the Six Arts, the viewpoints he proposed were vastly different from previous explanations. He wrote "The Great Meaning of the Three Rites" in four volumes, "The Brief Examples of the Three Transmissions" in three volumes, and "The Meaning of the Preface to the Mao Poems" in one volume, which are still in circulation today, along with three volumes of "Commentaries on the Verses." He died before he could complete his annotations on the "Nirvana Sutra." He had four sons, named Fanggu, Yuangu, Cangu, and Xiugu. His son Fanggu showed remarkable talent from a young age and served as a county official, but sadly died young. Yuangu and Cangu both inherited their father's knowledge of the "Book of Songs," but neither became proficient.
Zhang Wugui, styled Wuzi, was from Zhongshan. He was clever and articulate from a young age, tall and particularly handsome. At the age of eighteen, he was recommended by his hometown to attend the Taixue as a doctoral student. Initially, Zhang Wugui was not very knowledgeable, studying "The Book of Rites" with Li Quan and "The Book of Changes" with Niu Tianyou. Li Quan and Niu Tianyou only provided him with a rough explanation, but Zhang Wugui, after reading a book once, could forge his own path and cultivate a unique understanding, grasping it very thoroughly. As a result, everyone wanted to be his student.
Once, while he was lecturing in the summer, there were over a thousand students, yet he did not lecture on "The Zuo Commentary." The students privately discussed, "It seems that Teacher Zhang isn't very good at teaching 'The Zuo Commentary!'" After hearing this, Zhang Wugui said to the students, "I'll put my summer classes on hold for now; we'll cover 'The Zuo Commentary' later. Bring your books tomorrow." The students all thought this was quite strange. Zhang Wugui then said to his student Liu Lan, "You have read 'The Zuo Commentary' before; tell me about it." Liu Lan then explained it to him.
In one month, Zhang Wugui read the annotations of Du Yu and Fu Qian on "Zuo Zhuan," synthesizing the viewpoints of both scholars and carefully listing their similarities and differences. When the students came back to class, he delivered his lectures in a well-organized manner, offering many fresh and innovative insights, which captivated Liu Lan. The students admired him even more.
However, Zhang Wugui often used his eloquence to mask his mistakes and had a penchant for sophistry, so his knowledge did not spread widely. He was upright and daring, willing to confront local officials and refused to bow to nobles, ultimately never becoming an official, living his life as he chose.
Liu Lan, from Wuyi, began his formal education in his thirties, studying the "Ji Jiu Pian." Recognizing his intelligence, his family arranged for him to apprentice with Zhongshan Wang Bao'an to study the "Spring and Autumn Annals," "Book of Songs," and "Book of Rites." Coming from a poor family, he had to farm while studying. Three years later, he expressed to his brother, "I want to become a teacher." His brother readily agreed and even built a school for him, enrolling more than two hundred students. Liu Lan could complete a reading of "Zuo Zhuan" in just five days, and he was well-versed in the "Five Classics."
There was a person named Zhang Wugui before who was renowned for his cleverness, but when he lectured, he did not adhere to the teachings of his predecessors. Only Liu Lan was able to elucidate the meanings of the annotations by referencing the original texts of the classics and biographies, combined with some astronomical calendars and the words of his predecessors, providing thorough explanations. Later, everyone's understanding of the classics deepened and became more comprehensive, thanks to Liu Lan's efforts. Liu Lan also understood astronomy and calendars, with profound knowledge; he was deeply admired by Confucian scholars.
Pei Zhi, the governor of Yingzhou, invited Liu Lan to give lectures at the southern residence of the state capital. Pei Zhi was also the main lecturer, which attracted a particularly large number of students, and his reputation spread throughout the country. He was especially valued by King Ying of Zhongshan, who kept him in the residence to teach his sons Xi, You, and Lue. Liu Lan taught thousands of students over the years, many of whom achieved success. However, because he criticized the "Gongyang Zhuan" and held different views from Dong Zhongshu, he faced criticism from society. During the Yongping era, he became an assistant teacher at the Imperial Academy. In the Yanchang era, while reading at home, someone knocked on the door. A student went to open it, and Liu Lan asked him to invite the person in. The visitor, wearing a headscarf and a simple robe, sat down with Liu Lan and said, "Since you are a scholar, why are you always subjected to slander? Where is the truth in the accusations? You are always wronged. I'd like to invite you to discuss this matter with me." After saying this, he left. Liu Lan told his family about this incident, and shortly after, he fell ill and passed away.
Sun Huiwei, styled Shubing, was from Wuyi, Wusui, and his childhood name was Tuoluo. He claimed that his ancestor, Sun Daogong, who lived six generations ago, was the Minister of Long Autumn during the Jin Dynasty. From Sun Daogong to Sun Huiwei, several generations of his family passed down Confucian teachings. By the age of thirteen, Sun Huiwei had already had a good grasp of the "Book of Songs," "Book of Documents," "Classic of Filial Piety," and "Analects"; at eighteen, he became a student of Dong Daoji to study the "I Ching"; and at nineteen, he studied the "Book of Rites" and the three "Spring and Autumn" texts under Cheng Xuan. He often lectured in various places and was quite famous in the Jizhou region.
In the early years of the Taihe era, the county recommended Sun Huiwei for the position of filial and incorrupt official, and he took the exam at the Central Secretariat. At that time, the head of the Central Secretariat, Gao Lu, had already heard about Sun Huiwei's extraordinary talent and eloquence, so they struck up a conversation. Gao Lu then recommended Sun Huiwei to become a scholar for the imperial family, and later he was promoted to the position of scholar for the imperial clan.
Gao Lu was ordered to organize the ceremonial music, with Sun Huiwei participating. After the music was completed, Gao Lu submitted a memorial requesting the ministers to gather to discuss the merits and shortcomings of the music at the Tai Le Temple. Secretary Li Biao, who prided himself on his talents and eloquence, raised objections during the discussion. Gao Lu then had Sun Huiwei engage in a debate with Li Biao, and Li Biao failed to counter Sun Huiwei's arguments. Zhang Yi, the Chamberlain of the Law Enforcement, had a good relationship with Sun Huiwei and often socialized with him. Whenever Zhang Yi drafted a memorial or addressed matters, he would consult with Sun Huiwei.
In the seventeenth year, Emperor Gaozu went on a southern expedition, and the court discussed the ancestral worship rituals. Following the passing of Grand Tutor Feng Xi, Sun Huiwei was responsible for overseeing his funeral rites and requested that Feng Xi's underage sons also don adult mourning attire. Sun Huiwei and Li Biao shared a common understanding of Confucianism, and Li Biao later rose to a senior official position, while Sun Huiwei continued to serve as the Temple Prefect. Emperor Gaozu once remarked casually, "Sun Huiwei, although you are talented, you have not been given much importance. I’ve always felt a bit guilty about that." Despite holding a low-ranking position for many years, Sun Huiwei was well-versed in the ways of the bureaucracy, never in a hurry to climb the ranks, and many scholars respected his approach.
In the twenty-second year, Sun Huiwei was appointed as a reader in the Eastern Palace. Prior to this, the founding ancestor of the Seven Temples was Emperor Pingwen, but Emperor Gaozu redefined the order of the ancestors and designated Emperor Daowu as the founding ancestor. Although the order of the ancestors was confirmed, the arrangement of the ancestral tablets (the order of the ancestors in the ancestral hall) had not yet been changed. After Emperor Gaozu's death, his spirit tablet was to be enshrined in the ancestral hall. At that time, Cui Guang, the Palace Attendant who also served as the Minister of Rites, believed that since the founding ancestor had been redefined, the order of the ancestral tablets should also be adjusted. However, Xing Luan, who concurrently held the position of Deputy Censor and Palace Attendant, argued that although the founding ancestor had been changed, the order of the ancestral tablets should not be altered, and he drafted an impeachment document to prepare an impeachment against Cui Guang. Cui Guang said to Sun Huiwei, "This matter adheres to the rites, yet the enforcer is facing impeachment. I would like your assistance." Sun Huiwei replied, "This is entirely consistent with the principles of changes in rites." He then wrote a letter to Cui Guang, supporting his actions. Cui Guang presented Sun Huiwei's letter to the Chancellor, and the court summoned Sun Huiwei and Xing Luan to debate the merits of the case. Wang Su, the Minister, also supported Xing Luan's argument, but ultimately, Xing Luan's arguments proved untenable, and the impeachment matter was ultimately dismissed.
After Emperor Shizong ascended the throne, he often studied classical works with those around him. He was promoted from a low-ranking official to the role of secretary and later became an official in charge of the administration of Wuyi County. After Huiwei entered the Dongguan (Royal Library), he found that the organization of the classics was not thorough enough, and he wrote to the emperor, stating that: "I have heard that a wise emperor ruling the world must immerse himself in the classics, comprehend the principles governing the universe, follow historical examples, and inherit the glorious traditions. The Book of Changes says: 'Observe astronomy to understand changes in the situation, observe culture to educate the world.' Therefore, the Six Classics, various philosophical schools, and all sorts of texts and manuals are the orthodox methods of following the way of heaven and the principles of governing the world. Thus, we should learn the lessons of gentleness, kindness, and frugality from the Book of Songs and the Book of Documents; we must learn the values of respect, simplicity, honesty, and kindness from the Book of Rites and the Book of Music; we must grasp the intricate meanings found in the hexagrams and lines of the Book of Changes; and we must study how the Book of Spring and Autumn uses concise language to convey historical lessons. Therefore, important texts are housed in the Dongguan, and excellent writings are collected in the Lingge (Royal Library). These are the foundation of a prosperous era, the key to overcoming evil, the cornerstone of national prosperity, and the conditions necessary for emperors to achieve greatness. This is essential for pacifying the people, stabilizing society, and promoting good customs! The Qin Dynasty saw the abandonment of scholarship, and the Book of Rites disappeared. Later, after Emperor Guangwu of the Han Dynasty pacified the world, despite the time constraints, over two thousand carts of books were still gathered. During the Wei and Jin periods, there was a renewed emphasis on classical texts, collecting lost books and organizing neglected literature, ensuring that works from all schools of thought were thoroughly collected. They collected historical books and sought out classics and discussions, ensuring that almost no book on paper or bamboo slips went unrecorded.
I have limited knowledge and experience and can only read books superficially. Yet, by chance, I was appointed as an official in the Secretariat, responsible for managing books. However, the old texts from Dongguan and Linge lacked a fixed catalog, and the new and old books were mixed together, with many being incomplete. Some books have dozens of volumes, while others have not been copied for many years. Some books have disordered chapters and are incomplete; some have damaged text with numerous errors. Although there are many books, only a few are properly organized. I now wish to organize them based on the "Jia Yi Catalog" compiled by the former Secretary Cheng Lu Chang, to supplement the missing parts, remove duplicates, proofread the text, and compile them into an authoritative version, then copy them in order as a permanent standard version. For books that were previously absent from the Secretariat, we must search widely until we have a complete collection. However, the vast array of classics, historical texts, and works from various schools of thought is immense and diverse, with disordered chapters. Relying on just one or two people for proofreading would take decades to finish. Therefore, I would like to request permission from the court to allow forty scholars and Confucians in the capital to focus on proofreading and verifying these texts at the Secretariat, to jointly determine the meanings of the words. If this request can be approved, then the texts can be organized, and a large-scale collection of books can be achieved." The emperor approved his request.
Speaking of Mr. Huiwei, he first served as the Huangmen Shilang in the palace, then was promoted to Zhongsan Dafu, while continuing to concurrently serve as Huangmen Shilang. After a considerable time, he officially became Huangmen Shilang and then replaced Cui Guang as the Zhuluo Lang. However, he was not actually suited for literary history and produced nothing of his own and merely flipped through others' notes, which amounted to just a few lines. Subsequently, he was promoted to the Grand Scholar of the National Academy and the Supervisor of the Secretariat, also overseeing historical matters. In the second year of Yanchang, due to his previous contributions as a lecturer, the emperor rewarded him with the title of Marquis of Zhaoqiang and a fief of two hundred households.
When Emperor Suzong ascended to the throne, Huiwei was appointed to the position of General of Pingdong and Governor of Jizhou. After returning to the capital, he became the Grand Minister of Ceremonies. Since the Wei Dynasty, most scholars who entered officialdom were usually impoverished, but Huiwei prospered and became quite prominent. Initially, he was just called "Wei," but during the Zhengshi era, while serving as a palace lecturer, he engaged in discussions of Buddhist scriptures with the emperor at night. The emperor was greatly pleased and decreed that the character "Hui" be added before his name, thus he became known as Master Huiwei. In the first year of the Shen Gui era, he passed away in office at the age of sixty-seven. The emperor bestowed upon him five hundred bolts of silk, posthumously elevated him to the rank of Grand General and Governor of Yingzhou, and bestowed upon him the posthumous name "Dai."
His son, Boli, inherited his title. Boli was proficient in clerical script and later became an honorary court official, General of Ningshuo, Captain of Infantry, and Doctor of the Imperial Academy. After his death, the court posthumously bestowed upon him the title of General of State Assistance and Governor of Bazhou. Boli's son, Chantong, inherited the title. This child displayed talent from a young age, but sadly passed away at a young age, which evoked great sorrow among the people.
Xu Zunming, courtesy name Zipan, was from Huayin. He was very tall, over eight feet tall. He was orphaned at a young age and was particularly eager to learn. At seventeen, he followed a local man, Mao Ling, to Shandong to pursue his studies. Upon reaching Shangdang, he became a disciple of Wang Cong from Tunliu, studying the "Book of Songs," "Shangshu," and "Liji." After a year of study, he bid farewell to Wang Cong and went to Yanzhao to study under Zhang Wugui. Zhang Wugui had many students, and after studying diligently for several months, Xu Zunming privately told a friend, "Mr. Zhang has a great reputation, but the content of his lectures isn't particularly reliable. I don't quite agree with what he teaches; I think I should find another teacher." Thus, he and his friend Tian Menglue went to Fanyang to study under Sun Maide. After a year, he wanted to leave again. Tian Menglue advised him, "You're still young and have been apprenticing with different teachers, leaving before you've fully learned each time. You've traveled a long way with these books. What's going on? If you keep learning this way, it will be hard to achieve anything!" Xu Zunming replied, "Now I know where the true teacher is." Tian Menglue asked, "Where is it?" Xu Zunming pointed to his heart and said, "Right here!"
He then went to Pingyuan to study under Tang Qian, living in a silkworm shed. He read the "Xiaojing," "Lunyu," "Book of Songs," "Shangshu," and "The Three Rites," without stepping outside, studying this way for six years. He often played the zither and flute for fun and relaxation. He also heard that Zhao Shiye from Yangping Guantao had an old version of the "Zuo Commentary on the Spring and Autumn Annals," from the Yongjia era of the Jin Dynasty, so he went to read this book. Several years later, he completed the "Thirty Volumes of the Spring and Autumn Righteous Chapters."
Later, he began teaching. At first, he had very few students, but gradually, more students began to come. Every time he taught, Xu Zunming always brought the classics and commentaries before he began his explanations. His students still regard his teaching methods as a guideline to follow. Xu Zunming lectured for over twenty years, and people from all over the country admired him. However, he had a bit of a penchant for saving money, which somewhat undermined his image as a Confucian scholar.
Later, Prince Guangping, Yuan Huai, heard about his reputation and summoned him. After he arrived, he quickly returned because he disliked life in the capital. As the Xiaochang era was coming to an end, he crossed the Yellow River and stayed in Rencheng. Since he had previously lived in Yanzhou, he decided to settle there. At the start of the Yong'an era, the Eastern Road envoy, Yuan Luo, recommended him for an official position, but he was not selected. Two years later, when Yuan Hao invaded Luoyang, the governor of Rencheng, Li Zhan, planned to raise troops in resistance, and Xu Zunming joined him. One night, while he was out among the common people, he was killed by chaotic soldiers; he was fifty-five years old at the time.
In the second year of the Yongxi era, Li Yexing submitted a memorial to the emperor, stating: "I have heard that cultivating oneself and practicing virtue is not done for immediate benefits; observing righteousness and practicing benevolence is not for posthumous blessings. However, the bestowal of titles by heaven ultimately brings honor to ancestral temples and tombs; the respect of the people will eventually lead to such honor. I have heard of the former scholar Mr. Xu Zunming from Yanzhou, born between Hengshan and Biyang, not from a prominent family; he grew up in the countryside, far from wealth. Yet he possessed a broad mind and a gentle, elegant temperament, living quietly without worries and simply without anxieties. Therefore, he could dedicate himself to studying the classics, comprehend the subtleties on his own, explore the profound meanings of the texts, and investigate the profound intentions of the sages. Many people came to admire him, joined his school, and learned from him, truly deserving the title of a great scholar and a renowned teacher of the time. Therefore, people from all over the world, many like-minded friends, admired his virtues and came to study with him. Whenever he briefly held lectures, even if the journey was long, people came from afar; the number of students seeking his teachings was countless, surpassing tens of thousands. His reputation surpassed the virtuous people of Xihe and equaled the sages of Beihai. Mr. Zunming warmly welcomed all who came to study with him; even after resigning from his post, he often gathered with guests, creating a lively atmosphere. Due to his noble character and great reputation, Mr. Zunming was initially honored by the court, but he resigned from his post to live in seclusion, dedicating himself to self-cultivation, and never returned to the court."
When King Beihai first arrived in Luoyang, people from across the realm flocked to him, but Mr. Zunming remained steadfast in his aspirations, loyal and unwavering, and participated in quelling the rebellion alongside Governor Li Zhan. Unfortunately, he tragically met his end during an unexpected encounter. His sincere and noble character remained obscure, and both officials and common folk mourned his passing. I hope Your Majesty can, like the wise rulers of ancient times, be attuned to the sentiments of the people and manage the affairs of state, rewarding even the slightest merits and virtuous deeds. Moreover, Mr. Zunming was celebrated throughout the realm at that time, a paragon of virtue, yet he has unfortunately passed away without any recognition. Death cannot be reversed, and regardless of one's status in life, bequeathing a moral exemplar for future generations is paramount. As his student, I respectfully take the liberty of petitioning Your Majesty to bestow upon him a posthumous title and rank, in order to cultivate a courtly respect for virtue and inspire future scholars to learn from his noble character. If Your Majesty could grant this favor, then his grave will be revered for generations to come." In the end, the emperor did not confer a posthumous title. Dong Zheng, styled Wenfa, hailed from Dunqiu in Wei. His grandfather, Dong Ying, had held the position of governor of Gaoping, and his father, Dong Qiu, had been a county official. Dong Zheng was very tall, measuring seven feet two inches, and had a passion for studying ancient subjects, adopting a style of learning that was both elegant and unpretentious. At the age of seventeen, he became a disciple of Jian Boyang from Qinghe, studying the Analects, the Book of Songs, the Spring and Autumn Annals, and the Book of Changes. Later, he studied the Rites of Zhou with Gao Wangchong from Henei, and finally, he became a student of Liu Xianzhi in Boling, delving into various classical texts. In the years that followed, he mastered the essence of the classics and often lectured his students.
During the Taihe period, as it was coming to an end, he became a Doctor of the Four Schools. Later, Emperor Shizong summoned him to the palace to test his knowledge of the "Six Classics." The Emperor then ordered him to teach the four princes of Jingzhao, Qinghe, Guangping, and Runan. He was later specially promoted to the position of a Cavalier Attendant of the Imperial Court. After Li Yi became the Minister of Works and Minister Over the Masses, he invited Dong Zheng to serve as his Chief Military Advisor. Li Yi later became the Grand Commandant, and Dong Zheng was promoted to the position of a Military Censor. He was then sent to serve as the Governor of Shizhou and was also appointed as the General of Valor. Upon his return to the court, he was appointed as the Grand Commandant, and shortly after was further appointed as the General Who Supports the State. Not long after, he was appointed as the Inspector of Anzhou.
While on his way to report for duty, Dong Zheng passed by his hometown and held a banquet to entertain the elders of the village. He remarked, "Returning home with honors, like a tortoise carrying its shell, was seen as a mark of glory in ancient times; now, returning with a seal of office, what's there to be unhappy about?" He then advised his sons, "The wealth and honor I have today didn't come from nowhere, but are the result of diligent study!" He was greatly admired by the people of his time. Later, he was promoted to the position of Deputy Minister of Agriculture and Grand Master of Splendid Happiness. Dong Zheng rose from a local official to a central minister not just because of his knowledge, but also because Prince Runan valued him highly and specifically requested his promotion to the court. Starting from the Yong'an period, he was appointed as the General Who Pacifies the East, but later resigned due to his old age. In the second year of Yongxi, he passed away. The Emperor, considering Dong Zheng's past teachings to his father, posthumously honored him with the title of Palace Attendant, Commander-in-Chief of the military affairs of Yinzang, Grand General of Chariots and Cavalry, Equal to the Three Excellencies, Left Deputy Director of the Imperial Secretariat, and Inspector of Xiangzhou, and conferred upon him the posthumous title of "Cultured and Valiant." His son, Dong Zhongyao, held an official position during the Wuding period.
Diao Chong, courtesy name Wenlang, was from Rao'an in Bohai and was the great-grandson of the Eastern General Yongzhi. He became an orphan at the age of thirteen, feeling a profound sense of filial piety and deep longing for his parents. His grandmother, the daughter of Sikong Gao Yun, was a very intelligent woman who loved him dearly because he lost his parents at a young age.
After completing his mourning period, Diao Chong planned to study abroad, even though his grandmother tearfully pleaded for him to stay. Although he came from a prestigious family, he went out to study with other students. At that time, students took turns with kitchen duties, and although Diao Chong had servants, he insisted on cooking for himself. He was very attentive and focused during classes, often neglecting to eat or sleep, immersing himself in various classics and mastering Zheng Xuan's teachings along with texts on yin and yang, the Five Elements, geometry, arithmetic, astronomy, and climate. He was widely admired for his extensive knowledge. When the governor Guo Zuo heard of his reputation, he sought his advice, and Diao Chong was able to answer his questions and dispel his doubts. Later, the Prefect of Fanyang, Lu Shangzhi, and the Inspector of Hedong, Pei Zhi, both appointed Diao Chong as a clerk, but he did not enjoy these positions. He accepted the appointments but did not get involved in the specific affairs, as he only wanted to teach, and every year hundreds of students came from all over to learn from him.
Though Diao Chong was a Confucian scholar, he was strong-willed and unafraid of those in power. During the Yanchang period, the Emperor's uncle, the Minister of Works Gao Zhao, misused his power, and Diao Chong bravely submitted a memorial that exposed Gao Zhao's crimes, expressing his loyalty and righteousness. After reading it, the Grand Tutor, Prince Wang Yi of Qinghe, couldn't help but admire him.
My great-grandfather Yonggong wrote a treatise titled "On Filial Piety" to educate his descendants, in which he stated: "In ancient times, burials were done by wrapping the body in straw and not building graves or erecting tombstones. Later, sages changed this practice to using coffins. However, some people do not fulfill their filial duties while alive, yet they are lavishly buried after death. Eventually, some even wrapped the body in straw mats and buried it naked. Both of these practices have issues and should not be emulated. Therefore, the thickness of the coffin should not exceed three cun, the height should not exceed three cun, and it should not be made of silk or brocade, but rather ordinary clothing for burial. The funeral cart should only be draped in white cloth, with no decorations, known as a plain funeral cart. Furthermore, eulogies, the Fangxiangshi (a type of ritual officiant), and other sacrificial items should be omitted." After my great-grandfather passed away, my father adhered to his wishes for the funeral. Zhang Puhui, the governor of Henan, felt it was too austere and wrote to my uncle to consider whether to change the funeral specifications. My uncle consulted the teachers at the school about this, and my father also wrote to the teachers at the Imperial Academy to discuss the matter, but those teachers were unable to come to a conclusion. My father was the direct heir of the Dong'an Marquisate. When Wang Jizheng was appointed as the Minister of Public Works, he repeatedly summoned my father to serve as a military advisor. Emperor Suzong wanted to personally conduct sacrifices, and Han Shengu, a teaching assistant at the Imperial Academy, along with other teachers, recommended my father's talents to Cui Guang, the head of the Imperial Academy, and Zhen Chen, the Minister of Personnel, which led to my father's appointment to the court. After my father passed away, Gao Liang, a doctor at the Imperial Academy, along with Lu Daokan and Lu Jingyu from Fanyang, submitted a memorial to the imperial court, stating my father's character and achievements, and requested the court to posthumously confer the title "Mr. Anxian" upon my father and perform a grand sacrifice. My father's son, Qin, whose courtesy name was Zhiru, passed away young.
Lu Jingyu, also known as Zhongru and nicknamed Baitou, was a native of Zhuojun in Fanyang and the nephew of Zhangwubo Tong. He was intelligent and studious from a young age, focusing on studying the classics. He lived by the Juma River, accompanied only by an old servant who did the cooking, and his wife did not allow him to accompany her. He once sought refuge in Taining Mountain, avoiding worldly affairs, with no profession, dedicated solely to annotating the classics. While his uncle held a prominent position in the court, Lu Jingyu lived in a simple garden house, leading a humble and quiet life, maintaining noble virtues, hence earning the title of "Scholar" from the people.
During the reign of the former Emperor Fei, he was appointed to the position of national scholar, participating in the revision of music regulations, highly esteemed by the emperor, who treated him like a subject. During the Yongxi era, he was dismissed due to bureaucratic regulations. In the Tianping era, he returned to his hometown, along with Xingzicai, Wei Jijing, Wei Shou, Xingxin, and others, he was summoned to Ye City. Lu Jingyu stayed in a temple, constantly lecturing and listening to lectures. Shortly after, he returned to his hometown.
In Hebei's Xingzhou, there was a man named Xing Monai, who, along with his cousin Jingyu and Jingyu's brother Zhongli, started a rebellion in their hometown, forcing the locals to join the rebellion in support of Yuan Baoju. Qi Xianwu sent Commander He Bairen to suppress the rebellion. Hearing of Jingyu's good character and great knowledge, they quickly sent for him, and later allowed him to return home to teach the children. Jingyu would spend ten days in the government office and then return home, always warmly welcoming his guests with delicious food and drink. Jingyu's demeanor and eloquence were admired by everyone.
Earlier, Jing Yu had annotated the "I Ching," "Shang Shu," "Xiao Jing," "Analects," "Book of Rites," "Tao Te Ching," "Book of Songs," and "Spring and Autumn Annals of Mr. Lu," but he hadn't finished annotating them yet. After becoming the prime minister, King Wenxiang of Qi held lectures at his own home, inviting famous scholars of the time to have Jing Yu provide an insightful explanation of his annotations of the "I Ching." Jing Yu spoke elegantly and naturally. At that time, some people posed challenging questions, even resorting to rude insults, but Jing Yu remained calm and composed, responding unhurriedly and leaving no room for criticism. Therefore, many scholars and officials praised him.
Initially, when Yuan Hao seized Luoyang, Jing Yu was appointed as a secretary in the Central Secretariat. During the Putai era, he was appointed as a Doctor of the National University. In and out of officialdom, he never revealed his abilities, remaining serene and unambitious, unaffected by fame or fortune. He dressed in coarse cloth, ate simple meals, and lived each day with quiet dignity, as if he were always in the presence of guests. During the Xinghe period, he was appointed as an official under the Duke of Qi, and he ultimately passed away in Jinyang, which left King Qianwu of Qi feeling regret.
Although Jing Yu did not have students to teach, his annotations of the "I Ching" were widely circulated. He also had an affinity for Buddhism and was very knowledgeable about its doctrines. Every time the monk Daomin from Tianzhu wrote Buddhist scriptures, he would ask Jing Yu to write a preface. After Jing Yu's failed rebellion, he was imprisoned in Jinyang, where he devoted himself entirely to chanting scriptures, and miraculously, his shackles fell off on their own! At that time, there was a man who had committed a capital offense, dreamed of the monk preaching, and upon waking up, he silently recited the dream thousands of times. As a result, when the execution was carried out, the sword broke! After this incident was reported, the man was granted clemency. This Buddhist scripture later became known as "The Gao Wang Guan Shi Yin."
Li Tonggui, a native of Gaoyi in Hebei, is the younger brother of Li Yishen, the governor of Yangxia. He is tall and robust, with a waist as thick as ten handbreadths! He is also very knowledgeable, having read various classical texts, as well as Buddhist scriptures, and impressively, he also understands medicine. At the age of twenty-two, he passed the provincial examination and the essay examination, and was appointed as a jinshi. He later became an assistant professor at the National Academy. He was then promoted to the position of Ceremonial Official, responsible for ceremonies and records, and participated in the compilation of national history. After that, he was promoted to Doctor at the National Academy and was also granted the title of General for Suppressing the Barbarians. In the second year of Yongxi, the emperor visited the Pingdeng Temple, where the monks were giving sermons. The emperor ordered Li Tonggui to engage in a debate with them. Li Tonggui spoke clearly and fluently, and his debating skills were exceptional, which the emperor greatly admired.
In the spring of the third year of Yongxi, a ritual called Shicai was held, and the emperor summoned court officials and scholars to the Hall of Xianyang, ordering the ritual wine presenter Liu Xun to lecture on the "Classic of Filial Piety," Huangmen Li Yu to lecture on the "Book of Rites," and Zhongshu Sheren Lu Jing to explain the "Great Dai Book of Rites: Summer Minor Correct." At that time, the court was actively recruiting Confucian scholars, so they invited Li Tonggui to attend as an auditor. Li Tonggui already had a high level of knowledge in Confucianism and strong debating skills, but he regretted not having the opportunity to lecture personally.
Later, during the Tianping era, he was promoted to Zhongshu Shilang. In the Xinghe era, he also served as a special assistant and was sent as an envoy to the Liang Dynasty. The emperor of the Liang Dynasty, Xiao Yan, particularly favored Buddhism and gathered many renowned monks at his favorite temples, Aijing Temple and Tongtai Temple, to lecture on the "Mahāparinirvāṇa Sūtra," inviting Li Tonggui to participate and having officials from Liang attend as well. Li Tonggui debated with the monks for an extended period, and everyone agreed he spoke exceptionally well.
After Lu Jingyu passed away, King Qi Xianwu invited Li Tonggui to the palace to teach the princes, showing great respect for him. Li Tonggui entered the palace every morning to teach and would return home only at night. Even in the evenings, many monks and laypeople came to seek his advice, and Li Tonggui would patiently explain to them. This continued throughout the year without ever feeling tired. In the summer of the fourth year of Wuding, Li Tonggui passed away at the age of forty-seven. People at that time mourned his passing, and King Qi Xianwu was deeply saddened. He provided Li Tonggui with a grand burial and posthumously bestowed upon him the title of General of the Valiant Cavalry and Governor of Yingzhou, with the posthumous title of "Kang."
Li Yexing was from Shangdang. His grandfather, Qiu, and his father, Xuanji, were recognized as exemplary and honest officials due to their proficiency in Confucian studies. When his father Xuanji passed away, his father was the county magistrate of Jinxiang. Li Yexing was straightforward and ambitious from a young age, studying diligently and following his teachers with a book box on his back, never shying away from hard work. He particularly enjoyed studying the passages in the classics, as well as reading various schools of thought. Later, he studied under Xu Zunming between the states of Zhao and Wei. At that time, the Yuyang scholar Xianyu Lingfu was also teaching there, but Xu Zunming's reputation was not as great, and his works were limited. Li Yexing first attended Xianyu Lingfu's classes like the other students. Xianyu Lingfu asked him, "Mr. Li, you have been studying for so long, what have you learned?" Li Yexing did not say a word. When Xianyu Lingfu lectured on the "Zuo Zhuan," Li Yexing asked him several questions about righteousness, that Xianyu Lingfu couldn't answer. Li Yexing then straightened his clothes, stood up, and said, "Your students are at this level!" After that, all of Xianyu Lingfu's students transferred to study under Xu Zunming. The number of Xu Zunming's students increased rapidly, and it was all thanks to Li Yexing.
Later, Li Yexing broadly studied a wide range of subjects, including astronomy, divination, and calendar calculation, becoming proficient in all of them. He excelled particularly in calculating calendars. Despite living in poverty, he was always proud and felt that others did not respect him enough. He refused to bow down even in front of the powerful. Eventually, he became a retainer of Wang Zunye, recommended for his integrity and filial piety, and appointed as a court scribe. Due to mistakes in the widely used Zhao bandit calendar at the time concerning solar terms and celestial phenomena, during the Yanchang period, Li Yexing submitted the "Wuzi Yuanli" to the imperial court. At that time, nine individuals, among them the commanders Zhang Hong and Zhang Longxiang, each presented new calendar systems. Emperor Shizong ordered that these calendars be merged into a single system. Eventually, Zhang Hong and others unanimously elected Li Yexing as the leader, and the "Wuzi Calendar" was officially enacted in the third year of Zhengguang. This event is documented in the "Lu Li Zhi," and Li Yexing's official position gradually rose until he achieved the rank of a court official. When Prince Linhuai Yu led a campaign against the barbarians, he invited Li Yexing to join him as a cavalry officer. Later, when Prince Guangling Yuan marched north, Li Yexing was appointed as an auxiliary military officer. Li Yexing believed that the Yin Dynasty marked time using the Jiayin era, while the Yellow Emperor used the Xinmao era, and that there were discrepancies in time between these eras, leading to many errors in calendar calculations. He subsequently revised these calendars, creating a volume for each, which have been passed down through generations.
At first, Li Yexing was responsible for recording the ceremonies, and not long after, he was promoted to be a junior official. In the second year of Yong'an, for his contributions to the formulation of the calendar, he was granted a noble title, and his eldest son was granted the title of count. Later, a funeral occurred in the family, so he temporarily stepped down from his official position, but soon returned to his original post. When Yuan Ye usurped the throne, Li Yexing was appointed as a Cavalier Attendant in the Palace Archives. In the first year of Putai, the court dismissed some attendants, but Li Yexing retained his position as Cavalier Attendant and was even promoted to General of Ning Shuo. He later rose to the position of General of Conquering the Lu, and then to the position of Master of the Palace Archives, still holding his post as Cavalier Attendant. During the Taichang period, he was promoted to be an attendant cavalier, and because of his dedicated service in ceremonial duties, the emperor rewarded him with a special promotion, appointing him as General of Pingdong and Household Counsellor, and shortly after, he was further appointed as General of Anxi. Later, because he participated in various ceremonial activities during the early reign of Emperor Xiaowu, he was granted the title of Duke of Tunliu County, with a fief of five hundred households. He was later promoted to General of the Central Army and retained his position as Cavalier Attendant in the Palace Archives. In the third year of Yongxi, in February, Emperor Xiaowu held a sacrificial ceremony, and Li Yexing, along with Wei Jijing, Wen Zisheng, and Dou Yuan, was responsible for composing the sacrificial poetry. Afterwards, he returned to the court to serve as a court reader.
When the capital was moved to Ye City, the official in charge of palace construction, Xin Shu, reported: "Now that the imperial palace needs to be rebuilt, everything must start from scratch. The construction of the palace must definitely comply with the regulatory standards. The regulations of the previous dynasty must be adhered to at the higher levels, and the model of Luoyang City should be used as a reference at the lower levels. Although Ye City is an old capital, much of the infrastructure has been destroyed, and the relevant blueprints and records are incomplete, which require careful verification. Although I am responsible for this work, my knowledge is limited, so I do not dare to make decisions independently. Li Yexing, a highly learned court official, is well-educated and talented, knowledgeable and well-versed in various architectures. I should consult him. I request to summon him now, and have him review the blueprints and records, verify their accuracy, refer to ancient and modern architectural styles, develop a balanced plan, then assemble artists and the necessary personnel to create new blueprints, and submit these for the emperor's approval. This way, the project can proceed smoothly from the beginning without any issues." The emperor approved his request. In the second year of the Tianping era, Li Yexing was appointed as General of the Southern Garrison, and shortly after, he was also appointed as a court reader. At that time, Gao Longzhi, the Right Deputy of the Imperial Secretariat, who was also the overall commander of construction, was responsible for renovating the musical instruments, costumes, and props used in various theatrical performances within the palace. He invited Li Yexing to join this project.
Four years ago, I, along with the scattered cavalry attendant Li Xie and the Ministry of Personnel official Lu Yuanming, went on a diplomatic mission to Xiao Yan. Xiao Yan's scattered cavalry attendant Zhu Yi asked me, "Is Weisu Mountain in Luoyang in Weiguo the southern suburbs?" I replied, "Weisu Mountain is a round mound, not the southern suburbs." Zhu Yi said, "The locations of the northern suburbs and mounds are different, so we need to use Zheng Xuan's explanation. Here, I am using Wang Su's explanation." I replied, "Yes, the locations of the suburbs and mounds in Luoyang do indeed specifically require Zheng Xuan's explanation." Zhu Yi then asked, "In that case, when a woman marries a collateral relative, should it also follow Zheng Xuan's explanation?" I replied, "This issue is not entirely based on Zheng Xuan's explanation. If you are using Wang Su's explanation here, then the ritual for lifting taboos after the sacrifice should take twenty-five months. Why did Wang Jian's funeral ritual for lifting taboos take twenty-seven months?" Zhu Yi had nothing to say after that.
Then I said, "Yesterday I saw that the four pillars of the Ming Tang are square-shaped; there's no such thing as a five-nine room (an ancient palace architectural system); it was probably designed by Pei Wei. The top of the Ming Tang is round, and the bottom is square; Pei Wei simply removed the character for 'room' from the design. But why is the top not round now?" Zhu Yi said, "The concept of round and square is not clearly recorded in the classics; what's strange about being perfectly square?" I said, "The concept of round and square has a clear origin; you probably just haven't seen it. I have read your 'Commentary on the Classic of Filial Piety' written for Emperor Wu of Liang, which also states that the top is round and the bottom is square. Isn't what you said contradictory?" Zhu Yi asked, "In that case, where does the concept of round and square originate?" I replied, "It comes from the 'Commentary on the Classic of Filial Piety and the Divine Agreement.'" Zhu Yi said, "But that's a text like the Wei Hou; how can we trust it?" I said, "If you don't believe this, then classics like 'Ling Wei Yang' and 'Ye Guang Ji' also have no other explanations; do you still believe that?" Zhu Yi did not respond further.
Xiao Yan personally asked Ye Xing, "I heard that you are well-versed in the classics and have profound knowledge in Confucianism and Daoism. What specific areas are you proficient in?" Ye Xing replied, "When I was young, I was just a scholar who only read the Five Classics of Confucianism. As for the deeper meanings, I find them difficult to explain." Xiao Yan then asked, "The chapters of 'Shijing: Zhou Nan' embody the royal demeanor associated with Duke Zhou; 'Shijing: Shao Nan' embodies the virtues of benevolence and wisdom, related to Duke Shao. What does '系之' refer to?" Ye Xing answered, "Zheng Xuan notes in his commentary on the 'Rites' (《仪礼》): 'In the past, King Wen and King Wu of Zhou lived in Qiyang and personally practiced the teachings of 'Shao Nan', which contributed to the establishment of the royal dynasty. After King Wen implemented the teachings of 'Zhou Nan', he received a heavenly mandate to establish his capital in Fengyi and divided the original land among Duke Zhou and Duke Shao. This is what '系之' refers to." Xiao Yan further asked, "Since it was originally his land, he should have been the one to govern it. Why did he still divide it among the two dukes?" Ye Xing replied, "When King Wen was still a feudal lord, he governed his own country. Now that he has ascended to the highest position, he can no longer hold onto the lands of a feudal lord, so he divided them among Duke Zhou and Duke Shao."
Xiao Yan continued to ask, "The beginning of the Book of Changes, the Qian hexagram, says 'a hidden dragon should not be employed.' The second line says 'the dragon appears in the field,' and by the fifth line, it’s 'the dragon soars in the sky.' The first line can also be said to be 'a hidden dragon should not be employed'; why is the meaning slightly different?" Ye Xing replied, "My knowledge is shallow; I’m afraid I can’t answer that." Xiao Yan asked again, "In the Book of Documents, it says 'on the first day of the first month, receive the final ancestor's writing.' Which 'first month' are you referring to?" Ye Xing replied, "This is the first month of the Xia Dynasty." Xiao Yan asked how he knew, and Ye Xing said, "According to the Book of Documents, it says 'the sun and moon begin their cycles,' so I know it's the Xia Dynasty's first month." Xiao Yan asked, "During the time of Emperor Yao, which month was considered the first month?" Ye Xing replied, "Before Emperor Yao, there are no records in the ancient texts, so I really don’t know." Xiao Yan said, "The Yao Canon says 'the tiger guest appears at dawn' is the first month, and 'the sun, moon, and stars, with birds heralding the arrival of Yin Zhongchun' is the second month. Since that's the case, how can you not know which month Emperor Yao used as the first month?" Ye Xing replied, "While the first months differ among the three dynasties, when talking about the seasons, they all take the Xia Dynasty's first month as the standard. The Zhou Li says that in the second month of Zhongchun, there should be a gathering for unmarried men and women. Although this is a book of the Zhou Dynasty, it also uses the months of the Xia Dynasty, so Emperor Yao's calendar should be the same. I just don’t have enough knowledge to explain it in detail."
Xiao Yan asked again, "The 'Book of Rites' records that the mother of Yuan Rang passed away, and Confucius helped bathe and dress her. Yuan Rang tapped on wood and sang, saying, 'It has been a long time since my husband, and I cannot entrust my voice to you. The fox-headed figure, holding the girl's hand, is like this.' Confucius is a sage, yet he befriends an ordinary person like Yuan Rang?" Ye Xing replied, "Confucius explained himself, saying that a relative is still a relative, and an old friend is still an old friend." Xiao Yan asked again, "Where is Yuan Rang from?" Ye Xing replied, "Zheng Xuan's annotations say that Yuan Rang was an old friend of Confucius during his youth, so he is from the State of Lu." Xiao Yan asked again, "Confucius is a sage; everything he does is worth emulating. Yuan Rang is unfilial and goes against the moral principles of humanity. Why should he cling to trivial matters with an old friend while neglecting the grave sin of being unfilial?" Ye Xing replied, "Yuan Rang's actions speak for themselves. Their friendship from youth did not just begin now; since there was no significant wrongdoing, how could he just abandon him? Confucius values old friendships, and there's nothing wrong with that." Xiao Yan asked again, "Confucius is a sage; why should he record this matter about Yuan Rang and pass it down to later generations?" Ye Xing replied, "This was recorded by later generations, not written by Confucius himself. Just like being buried in the same plot, there are many such matters in the 'Book of Rites.'" Finally, Xiao Yan asked, "In the 'Book of Changes,' does 'Tai Chi' exist or not?" Ye Xing replied, "I've heard that 'Tai Chi' does exist. I don't usually study metaphysics, so I wouldn't want to answer lightly."
He also served as the Minister of Cavalry and was later promoted to Grand General of the Central Army. The Ministry of State Affairs was subsequently abolished, and the Emperor ordered the Right Supervisor Gao Longzhi and other court officials, along with Ye Xing and others, to discuss and establish the Five Rites at the Ministry of Rites. In the early years of Xinghe, he compiled the "Jiazi Yuanli" calendar, which was put to use at that time. He also participated in the discussions regarding the "Linzi New System." In the first year of Wuding, he was appointed as the Sacrificial Official and also served as an attendant reader. Three years later, he was appointed as the Governor of Taiyuan. Whenever King Qi Xianwu went out on military expeditions, he would pay him visits. Five years later, King Qi Wenxiang recalled him and appointed him as a military advisor to the Central and Outer Offices. Later, he was imprisoned for his errors. Ye Xing then developed the "Nine Palaces Chess Calendar," comprising five hundred chapters, four thousand and forty sections, and nine hundred and eighty-seven divisions, starting from the Jiwei year, and always interconnected and unchanging, unlike the calculation methods of the time. However, in terms of meteorological sequences, the alternation of solar terms, and the length of shadows, they remained the same. Seven years later, Ye Xing passed away in confinement at the age of sixty-six.
Ye Xing loved collecting books, constantly searching for them, personally repairing and organizing them, and carefully annotating them. His home housed nearly ten thousand volumes in his collection. He kept reading, possessing knowledge that many others lacked, and many scholars respected his vast knowledge. He had a bold and chivalrous personality, holding loyalty in high regard. If someone found themselves in trouble and sought his assistance, he could help them avoid disaster. He would go all out to help those who had a good relationship with him, without a second thought. If someone had a bad relationship with him, he would slander them and hurl insults. He had an impulsive and narrow-minded character, and in debates, his voice was loud and passionate, lacking the decorum expected of a Confucian. He often said to others, "As long as you say nice things about me, even if I know they're not true, it's better than saying bad things about me. I aim for advancement and never think about the consequences." As a result, people of that time found him unlikable. However, when it came to academic depth, no one at that time could hold a candle to him.
His son Chongzu served as a General during the Wuding period. Chongzu's younger brother Zunzu, during the Taichang period, entrusted his eldest son Bochuan to him. After the Qi dynasty's abdication, Chongzu was demoted according to regulations.
The historian remarked: As the old saying goes, "One's appearance is not enough to win trust, one's strength is not enough to rely on, one's family background is not enough to show off, one's ancestors' achievements are not enough to boast about. However, those who can make a name for themselves and be remembered for generations to come can only rely on their learning!" This saying is so true! People like Liang and Yue, who are dedicated, diligent in their studies, and strict with themselves, can ultimately achieve fame and earn the admiration of others. Some have attracted thousands of students, while others don official robes and ride in grand carriages, all as a result of their diligent study of ancient texts.
