Ah, since the beginning of recorded history, the deeds of worthy ancestors deserving of commemoration have been recorded in classics and historical books. You see, to evaluate the virtues of a monarch, one must look to the emperors of the past; to observe their achievements, one must search through various historical records and legends. When it comes to emperors, there is none higher than Yao and Shun; when it comes to kings, there is none more illustrious than Wen and Wu. Therefore, the sages inherited and promoted their thoughts, writing their teachings into the Six Classics; following their teachings allowed later emperors to take them as examples.
Since then, dynasties have changed, time has flown, methods of governance have varied, and the reasons for rise and fall have varied. The Qin Dynasty inherited the foundation accumulated by previous dynasties, but ultimately fell due to harsh laws; the Han Dynasty, which initially lacked a strong foundation, thrived because of its emphasis on Confucianism. Look at the Wei and Jin periods, where scholars were only concerned with refining their literary style, resulting in the country's decline; and with the rise of metaphysics, the moral fabric of the Jin Dynasty unraveled.
By carefully studying various schools of thought and comparing the rise and fall of different dynasties, you will find that to correct the relationship between rulers and subjects, clarify the hierarchy of respect and authority, promote education, and change customs, nothing is more important than Confucian teachings. Therefore, emperors of all generations have used Confucian ideology to mitigate punishments and restore a sense of social integrity; and virtuous individuals of all generations have used Confucian ideology to inspire themselves, leaving behind glorious achievements. The thoughts and influence of Confucianism are truly profound!
Since the decline of the Wei Dynasty, the country has descended into chaos, and ceremonial systems have been dismantled. The old systems established by former kings and the teachings of the sages have all vanished.
When Emperor Taizu ascended to the throne, he greatly valued studying the classics. He searched for missing chapters in ancient texts, drew truths for governing from history, abolished the systems of the Wei and Jin periods, and restored the exemplary institutions from the era of King Wen of Zhou and Ji Dan. Lu Jingxuan was proficient in various skills and repaired the deficiencies in the Five Rites; Changsun Shaoyuan was knowledgeable and addressed the shortcomings in the Six Arts of Music. As a result, the court's regulations gradually improved, and erudite scholars frequently graced the court. The court established the Chongwen Pavilion and valued the functions of the Chengjun School. Students in scholarly robes, holding scriptures and carrying book boxes, were everywhere in the capital. Talents abounded, far surpassing previous eras. In the third year of Emperor Gaozu's Baoding reign, the emperor issued an edict to honor and appoint the Duke of Yan as one of the Three Elders. The emperor, dressed in imperial robes and riding in a luxurious carriage, led a grand procession to the Imperial Academy. He personally cut meat from his body to feed the Duke of Yan, offering him wine and hospitality. This was indeed an extraordinary occasion! Later, the emperor sent messengers to deliver jade and silk, summoning Shen Zhong to the southern capital. After pacifying Shandong, the emperor personally comforted the soldiers and treated Xiong Sheng with special courtesy. As a result, people throughout the world admired and imitated, and education spread far and wide. Those wearing Confucian attire and studying the ways of the ancient kings were numerous; those who diligently studied, specialized in a certain discipline, and were willing to endure hardships, even at the cost of leaving relatives and friends, were countless. Although the prosperity at that time did not compare to the Wei and Jin periods, this transformation in customs marked a significant milestone in modern history. As for the Confucian scholars who had special experiences and passed away in the mid-Sui Dynasty, I have not documented them all. I shall conclude the records here.
Lu Dan, originally named Lu Gongzu, was from Zhuo County, Hebei. His great-grandfather, Lu Yan, was knowledgeable and skilled in clerical script, and was well-known. He held the positions of Yellow Gate Attendant and Prefect of Yingqiu and Chengzhou in the Yan State. His grandfather, Lu Shou, worked as the Prince's Stablemaster. After the fall of Yan State, he fled to Wei State, where he became the Prefect of Lu County. His father, Lu Shuren, was called up by the local government to serve as a registrar when he was eighteen, and later passed the imperial examination to become an Assistant Magistrate. Due to his elderly parents, he stepped down from his official position to take care of them. After their passing, he mourned for six years, taking care of their graves himself, and chose to live out the rest of his days there.
During Emperor Jing's reign in Wei, the court called him to Luoyang and appointed him as General Who Pacifies the Distant and Cavalry Commandant of Wubei, but he wasn't fond of these positions. He was later promoted to General Who Guards the Distant and Palace Attendant of the Household, but he claimed he was ill to avoid attending court. He was later assigned to Youzhou as a Marshal, but he eventually resigned and went back to his hometown. At that time, people praised his noble character.
Lu Dan was exceptionally intelligent and knowledgeable from a young age, with outstanding literary talent. He was summoned to serve as a county magistrate and recommended as a scholar by the province, but he declined both offers. His initial official position was as an Imperial Censor, and he gradually rose through the ranks to become an Assistant General, Grand Master of the Palace, Deputy Chief of Youzhou, and Chief of Staff of the Northern Yuzhou Commandery. When the governor of Youzhou, Gao Zhongmi, led the provincial troops back to the capital, the court dispatched General Li Yuan to lead the army in support, with Lu Dan leading over two thousand civil and military officials following the army. Due to his military achievements, he was appointed as General of the Eastern Guard and bestowed the title of Baron of Gu'an, with a fief of five hundred households. Shortly after, he was also appointed as a Cavalry Attendant and promoted to Attendant of the Yellow Gate. Emperor Wei issued a decree stating, "Great masters of learning are easy to find, but exemplary teachers are hard to come by. My sons are growing up, and I wish for you to be their tutor." The emperor personally visited the residence of the Prince of Jin and ordered the imperial princes to bow before Lu Dan to pay their respects as their teacher. The emperor also bestowed upon him the name "Dan." Subsequently, he was further appointed as General Who Conquers the East and Cavalry Attendant. Emperor Wei Taizu considered Lu Dan a master of Confucianism and highly respected him, appointing him as the Sacrificial Official of the National University. He was later promoted to Grand General of Chariots and Cavalry, and concurrently held the title of Grand Supervisor of the Left. In the second year of Emperor Wei Gong's reign, he was appointed as the Director of the Imperial Secretariat. He later passed away due to illness.
Lu Guang, styled Jingren and also known as Bo, was the younger brother of the Marquis of Fanyang, Lu Bian. He was gentle and cautious, well-read and particularly proficient in the "Three Rites," knowledgeable in astronomy, calendar, music, and fond of exploring metaphysics. During the Xiaochang period when he first began his official career, he served as a military officer in the Office of the Minister of Works, and gradually rose to the rank of General of Mingwei and Attendant of Foreign Affairs. When Emperor Wei Xiaowu moved west, Lu Guang raised troops in Shandong to support the court and was appointed as the Commander-in-Chief, governor of Jinzhou, General of the Western Defense, and Grand Master of the Silver Seal.
In the sixth year of the Dàtǒng era, Lu Guang moved west with his family to Guanzhong. The founding emperor, Emperor Wu of Northern Wei, held him in high regard, appointing him as a military officer in the Chancellor's Office and granting him the title of Marquis of Fanyang County. Soon after, he was reappointed to the title of Director of Document Affairs, responsible for record-keeping. Ten years later, he was reappointed to the title of Marquis of Anxi County, with a fief of five hundred households. He then rose to the position of Right Chancellor of the Executive Commission and was later sent out to serve as the Chief Historian of Huazhou. Not long after, he was recalled to the court to serve as the Grand Master of Works. In the first year of Emperor Wei's abdication, he was promoted to Grand General of Chariots and Cavalry and appointed as the Governor of Jingzhao, later rising to the position of Attendant in the Palace. After the establishment of the Six Officials system, he was appointed as a junior official in the Ministry of Crafts, then promoted to the position of Grand Craftsman and granted the title of Marquis, with an increase of five hundred households in his fief. He was eventually reassigned to the position of Senior Official of the Ministry of Works. During the military campaign against the Tuyuhun, Lu Guang served as the Chief Historian for Grand General Helan Xiang, and as a result, he was elevated to the title of Duke of Yanzhou. In the second year of Wucheng, the court issued an edict appointing him to oversee the construction of the ancestral temple. Upon completion of the project, his fief increased by another four hundred households. Later, he was sent out to serve as the Governor of Yuzhou, and then as the Chief Historian of the Governor's Office in Shanxi. Due to his contributions in the military campaign against the Tuyuhun, his fief eventually totaled one thousand nine hundred households. In the second year of the Tianhe era, Lu Guang passed away at the age of sixty-two. The founding emperor, Emperor Wu of Northern Zhou, had studied under Lu Guang in his youth, so he bestowed upon him gifts that surpassed the customary standards, posthumously bestowing upon him the title of Grand Mentor and the posthumous name 'Jian.'
Guangxing was a deeply devoted Buddhist. One time, he accompanied Emperor Taizu on a hunting trip to Mount Tantai. As the hunting circle closed in, Taizu pointed at the mountain from a distance and asked his ministers, "Did you see anything?" Everyone said they didn't see anything. Only Guangxing said, "I saw a monk." Taizu replied, "Yes, it's him." He quickly ordered the troops to return to camp. He then instructed Guangxing to build a pagoda at the spot where the monk had stood. While digging the foundation, they went down one zhang deep and unexpectedly unearthed a begging bowl and a tin staff! Taizu was astonished and deeply impressed, so he built a temple there.
Later, Guangxing became the magistrate of Jingzhao. The place where he took office was notorious for being haunted, and several of his predecessors had refused to live there. Guangxing said, "Good and bad luck depend on the person themselves; demons and monsters won't cause trouble for no reason." So he decided to move in. Before long, Guangxing's horse unexpectedly bolted into the government office and stood by the bed, facing south. Also, the dishes at home mysteriously shattered. Guangxing was unfazed, demonstrating his calmness and resolve! He later authored a book titled "Laozi's Chapter and Verse," which gained widespread recognition. His son, named Ben, eventually rose to the rank of Grand General of the Palace of the Elephants.
Shen Zhong, with the courtesy name Dehou, was from Wuxing Wukang. He was exceptionally intelligent from a young age, far more capable than his peers. Though he became an orphan at a young age, he upheld filial piety according to the proper rites. As he grew up, he devoted himself to studying Confucianism, even traveling a long distance to seek a teacher, which led him to extensive reading, particularly excelling in the Book of Songs, the Book of Rites, and the Zuo Commentary. In the third year of the Liang Datong era, he began his official career, serving as a 常侍 (court attendant) for the Wang kingdom. The Liang Emperor Wu aimed to elevate the status of schools and valued Confucian education. In the fourth year of Datong, he reformed the official selection system and reappointed Shen Zhong as an assistant professor at the National University. In the second year of Datong, he was appointed as a Doctor of the Five Classics. Even when Yuan Emperor was still a prince, he held Shen Zhong in high regard. After Yuan Emperor ascended the throne, he sent the esteemed official Liu Qiu to summon him from the Liang court and even wrote him a letter: The emperor stated that if one examines those ancient wise rulers, although their methods of governing the country were different, their ultimate goal was always to achieve peace for the world and harmony in society. But what about today? Good writings are becoming increasingly rare, and correct principles are increasingly undervalued; those pieces filled with ornate language and empty rhetoric serve no real purpose. When the Zhou Dynasty was established, those sages rescued the people and revived the culture of rites and music, allowing the country to prosper.
I have ascended to the throne and have always wanted to restore the rituals and music of the Yin and Zhou periods, following the flourishing example of the Tang and Yu eras. However, many things have not been done properly yet, and customs and traditions have not fully transformed. I want to establish a unified system and eliminate various different opinions. I know that you, Shen Zhong, have profound knowledge and noble character, just as Bian He discovered beautiful jade. Your talents should be fully utilized. So I have always been thinking of you and have specially sent someone to invite you to the capital. I hope you can come and help me solve these problems, reveal the hidden truths, unify different perspectives, ensure knowledge is not buried and classics are not forgotten. This can avoid criticisms of selfishness and demonstrate the ambition of benefiting the world; isn't it good?
In the past, Shen Peitai resigned and returned to his hometown when he was old, while Gongsun Hong went to the capital to serve as an official when he was old. They both made contributions to the governance of the country. This time you come to the capital, just like them; you can support the court and contribute to the nation's growth. If you only care about personal fame and fortune and do not consider the country, that would be unacceptable.
I have also instructed the governor of Xiangzhou, Duke Wei, to take good care of you and ensure you receive the finest accommodations during your journey. During the Baoding era, you finally arrived in the capital. The emperor ordered you to participate in the discussions on the "Five Classics" and the calibration of the musical pitch. During the Tianhe period, you explained the principles of the three teachings in the Purple Extreme Hall, with more than two thousand courtiers, scholars, monks, and Taoists listening to you. Your explanations were exceptionally thorough, earning you widespread praise. Six years later, you were appointed as the General of the Valiant Cavalry, the Palace Attendant of the Three Offices, and the Doctor of the Imperial Academy, and you lectured to the crown prince at the Lumen Institute.
The Jian De period was drawing to a close, and Xiao Yi (Emperor Yuan of Liang) felt that he had spent ample time at court, and at his old age, he had exceeded the prescribed term of service, so he submitted a request to return to the Liang state. Emperor Gaozu Yang Jian wrote him a particularly gracious edict in response, saying: "The official position of Kaifu in the south of Han is like the finest wood of Qi and Zi, always harboring a loyal heart; the bamboo arrows from Jiangdong are weary and yearn to go home. Therefore, I have sent precious silk to invite you and a light carriage to escort you home. Moreover, you have served as a senior official in the Liang dynasty, and your family has enjoyed the court's favor for three generations, basking in imperial grace, which makes your longing for your homeland quite admirable. However, it is not without precedent in history for talents from the State of Chu to be valued in the State of Jin. Now is the time for us to seek talents everywhere, and your insistence on returning is rather inappropriate." After Xiao Yi's persistent requests, Yang Jian finally agreed. He then sent a minor official, Yang Wang, to escort him back. Emperor Wu of Liang, Xiao Kui, appointed Xiao Yi as a Cavalry Attendant and Minister of Rites. In the second year of the Daxiang era (580), Xiao Yi returned to pay his respects at the capital. In the third year of the Kaihuang era (583), Xiao Yi passed away at the age of eighty-four years. Emperor Wen of Sui, Yang Jian, sent his attendant Xiao Zibao to offer sacrifices with lesser sacrificial offerings and posthumously conferred upon him the titles of Envoy with Authority, Minister of Kaifu equivalent to the rank of three officials, and Governor of Xuzhou.
Xiao Yi was extremely knowledgeable and a prominent figure among the Confucian scholars of his time. From the diagrams of Yin, Yang, and the Five Elements to Daoist classics and Buddhist texts, he was well-versed in all of them. He also wrote many books, mastering the essentials. The surviving works include: "The Meaning of Zhou Li," in thirty-one volumes, "The Meaning of Yi Li," in thirty-five volumes, "The Meaning of Li Ji," in thirty volumes, "The Meaning of Mao Shi," in twenty-eight volumes, "The Meaning of Funeral Garments," in five volumes, "The Sound of Zhou Li," in one volume, "The Sound of Yi Li," in one volume, "The Sound of Li Ji," in two volumes, and "The Sound of Mao Shi," in two volumes.
Fan Shen, courtesy name Wenshen, was from Yishi, a town in Hedong. He lost his mother at a young age, but he was deeply respectful of his stepmother. He loved studying from a young age, carrying books to Sanhe to study the "Five Classics" and studying tirelessly. During the reign of Wei Yong'an, he followed the army into battle and was appointed General of Pacification for his achievements, later promoted to General Who Subdues the Barbarians, General Who Conquers the Enemies, and Middle Cavalry Officer. Once, while reading the book "Wu Qiuzi," he returned home to care for his parents.
When Emperor Xiaowu of Wei relocated to the west, the Fan and Wang families rebelled and were eventually defeated by Eastern Wei. Fan Shen's father, Fan Baozhou, and uncle, Fan Huanzhou, both died. To escape the chaos of war, Fan Shen accidentally fell from a cliff, injured his foot and fasted for two days and nights. Later, he found a basket of cakes and was about to eat them when he remembered his elderly stepmother, who suffered from rheumatism, and feared she might be captured, so he did not eat. In the middle of the night, he crawled to find his stepmother and finally gave her the cakes. He then quietly left, changed his name, and traveled between the Fen River and Jin River to study astronomy and the calendar. He was later reported and captured in Hedong, but fortunately, Zhang Yao, the Chief Secretary under General Han Gui of Eastern Wei, appreciated his knowledge and took him in, allowing him to escape.
After some time, Emperor Taiwu of Northern Wei pacified Hedong, posthumously appointed Fan Baozhou as Inspector of Nanjingzhou and Fan Huanzhou as Chief of the Three Excellencies. Fan Shen then returned to bury his father, digging the grave himself. Shortly after, Yu Jin invited him to his mansion as a military officer, where he taught the children in his care to read. He was later promoted to General Who Calms the Army, Silver Seal and Green Ribbon Grand Master, and subsequently promoted to Palace Attendant. After Yu Jin became the Minister of Works, he appointed Fan Shen as his advisor. In the fifteenth year of Dàtǒng, Fan Shen was sent to Xingui County to manage local affairs.
Taizu established a school in the Eastern Pavilion to educate the children of generals, appointing Fan Shen as a doctor. Fan Shen was erudite, often referencing various schools of thought from the Han and Wei dynasties in his lectures. Many young students found it difficult to understand, whispering among themselves, "Mr. Fan's lectures are too disorganized to understand!" However, the older scholars respected his vast knowledge. Fan Shen was diligent and continued to study even as he grew older, often reading while riding on horseback. Even after falling off his horse and injuring himself, he never gave up. He was later appointed as a National Scholar and bestowed the surname Wan Niu. After the establishment of the Six Ministries, he was appointed as an assistant professor at the Imperial Academy, and later promoted to professor, and also appointed as General of Chariots and Cavalry, as well as Supervisor of the Right Three Departments. In the second year of the Tianhe era, he was promoted to County Earl and Supervisor of the Left Three Departments. In the first year of Jiande, he submitted a retirement request, which the court approved. He was frequently consulted by the court on challenging matters. Eventually, he passed away from illness.
Fan Shen was not only well-versed in Confucian classics, but also studied numerous historical texts, along with works on poetry, seal script, Zhou script, Yin and Yang, and divination. Despite his extensive knowledge, he was not particularly adept at debate, which kept him from becoming well-known. He wrote one volume each of "The Classic of Filial Piety" and "Questions on Mourning Garments," three volumes titled "On the Similarities and Differences of the Seven Classics," as well as "Principles of Righteousness" and a 31-volume work titled "Index," all of which have been preserved through the ages.
Xiong Ansheng, courtesy name Zhizhi, was from Fucheng, Changle, Fujian. He loved studying from a young age and was especially diligent, never slacking off. At first, he studied the "Three Commentaries" with Chen Da, and later learned the "Rites of Zhou" with Fang Qiu, grasping the profound principles within. After that, he studied diligently for many years under Xu Zunming. During the Tianping years of the Eastern Wei, he studied the "Book of Rites" with Li Baoding and ultimately mastered the essence of the "Five Classics." However, he primarily focused on teaching the "Three Rites." He had over a thousand students spread across various regions! He also discussed various obscure texts and legends, collecting all sorts of unusual experiences, and was able to clarify things that even the great Confucians of the past could not understand.
During the Heqing years of the Qi Dynasty, Yang Xiuzhi specifically recommended him to become a Doctor of the National University. At that time, the court was promoting the "Rites of Zhou," and many people, from court officials to ordinary bureaucrats, were studying it, but there were dozens of questions that baffled everyone. In the third year of Tianhe, the Qi state requested peace, and the Minister of War, Yin Gongzheng, was dispatched as an envoy to Qi. When discussing the "Rites of Zhou" with the Qi people, they were surprisingly unable to respond. Thus, Xiong Ansheng was invited to the hotel to discuss it with Yin Gongzheng. Yin Gongzheng was eloquent, but Xiong Ansheng would directly address him whenever he sensed he was missing the point. Xiong Ansheng said, "The principles of ritual and righteousness are deep, but they have their own logical order. Understanding the deepest principles all at once is impossible; one must learn sequentially. As long as you study earnestly, I can explain everything clearly to you." Yin Gongzheng then asked all his doubts, and Xiong Ansheng explained each one, clarifying the underlying reasons. Yin Gongzheng was very impressed by him, and after returning to court, he detailed this matter to Emperor Gaozu. Emperor Gaozu held Xiong Ansheng in high regard.
After Emperor Gaozu Liu Yu captured the city of Ye, Mr. An quickly had the courtyard tidied up. His family were puzzled and asked him why. Mr. An said, "The Emperor of the Zhou Dynasty valued morality and respected Confucianism. He will surely come to visit me." Before long, the founding emperor arrived at his home and even ordered to waive the formalities of the meeting with Mr. An, personally took his hand and seated him beside him. The founding emperor said, "I have not been able to completely end the war, and I feel guilty." Mr. An replied, "Even the Yellow Emperor faced the Battle of Banquan, let alone Your Majesty who enforces divine punishment!"
The founding emperor asked again, "The taxes and corvée imposed on the people are too burdensome, draining the people's resources and energy. I want to ease their burden by distributing the goods from the government warehouse and the miscellaneous items from the Three Offices to the people. What do you think?" Mr. An said, "After King Wu defeated the Shang Dynasty, he distributed the wealth of the Lutai and the grain of the Juqiao. Your Majesty's decree is as significant as those of the ancients." The founding emperor asked, "How do I compare to King Wu?" Mr. An said, "King Wu defeated King Zhou with white flags hanging; Your Majesty pacified the state of Qi without shedding blood. I believe Your Majesty's strategy is more effective." The founding emperor was delighted and rewarded him with three hundred pieces of cloth, three hundred measures of rice, a house, ivory tablets, a gold belt featuring nine rings, and many other rewards. He also arranged for Mr. An to have a carriage and horses to follow him into the capital for an audience with him, and ordered that his needs be supplied along the way. In the capital, the founding emperor ordered him to participate in the establishment of the Five Rites at the Great Vehicle Buddhist Temple. In the first year of the Xuanzheng reign, Mr. An was appointed as a scholar at the Lu Gate Academy and a lower-ranking official; at the time, he was already in his eighties. Shortly afterwards, he retired and returned home, eventually passed away peacefully at home.
Mr. An devoted his whole life to Confucianism, establishing himself as a master of the discipline. Many later generations have been influenced by his teachings, and his reputation has spread far and wide. He had many notable students, such as Ma Rongbo, Zhang Heinu, Dou Shirong, Kong Long, Liu Zhuo, Liu Xuan, and so on. The twenty volumes of *Zhou Li Yi Shu*, forty volumes of *Li Ji Yi Shu*, and one volume of *Xiao Jing Yi Shu* that he wrote have been passed down through the ages.
Le Xun, courtesy name Zunxian, was from Yishi in Hedong. He exhibited a maturity beyond his years from a young age and showed extraordinary demeanor early on. At a young age, he was appointed as the district registrar. During the Wei Zhengguang period, he heard that the great Confucian Xu Zunming was recruiting students in Zhao and Wei, so he went to study the great principles of classics such as *Xiao Jing*, *Funeral Attire*, *Analects*, *Book of Songs*, *Book of Documents*, *Li Ji*, *I Ching*, and *Zuo Zhuan*. Later, when Shandong was engulfed in turmoil, causing many scholars to flee, Le Xun still persevered in his studies, never wavering in his aspirations.
During the Yong'an period, he donned military attire and became a lowly soldier in Anxi Prefecture. In the seventh year of the Dadao era, he was promoted to sub-commander. In the ninth year, Grand Commandant Li Bi recognized his talents and wanted him to teach his children. Later, the emperor also took notice of him and selected him as a local official. The Registrar of the Household Liu Min, the assistant in the administrative office Lu Guang, and the county magistrate of Hedong Xin Can all recommended him successively, stating that he possessed the ability to govern effectively. Li Bi also made every effort to retain him. In the sixteenth year, he was promoted once more, receiving the title of General Jianzhong, Left Middle General, and later promoted to Fuguojun, Middle Privy Officer, Commander, and also served as the West Pavilion Libationer and Military Consultant in Li Bi's mansion.
In the second year of Emperor Wei's reign, the emperor summoned him back to the palace to teach the princes. He stayed in the palace for six years, giving lectures to the princes along with other Confucian scholars. The textbooks he taught included the "Xiao Jing," the "Analects," the "Book of Songs," and the "Zuo Zhuan," annotated by Fu Qian. In the second year of Emperor Wei's reign, he was appointed as an assistant at the Imperial Academy. After Emperor Xiaomin ascended to the throne, recognizing his governance abilities, he appointed him as a senior official in the Ministry of Autumn. That year, he was appointed as a doctor at the Imperial Academy and was later promoted to a minor official position. Many people, from Qiao Wang Jian and below, respected him as a teacher and learned from him. He had effective teaching methods and was well-liked by his students. Later, when Duke Wei was stationed in Puzhou, he invited him to serve as the chief clerk of the administrative office and also bestowed upon him the titles of General of Chariots and Cavalry and Left Minister of Rites. In June of the first year of Wucheng, due to continuous rain, the emperor requested all officials to submit their suggestions. He proposed fourteen suggestions, five of which were particularly significant for national affairs. The first suggestion focused on strengthening the governance of the country:
I have noticed that most officials today strive for integrity and self-restraint, but fail to genuinely care for and benefit the people. Why is this? This is because local officials' terms have become quite short recently, and they face annual performance evaluations. Many believe that decisiveness and efficiency define a good official, completely disregarding the well-being of the people. When these officials leave, the next ones will be no different. Ruling too hastily can come off as harsh, while being too slow feels lax and negligent. The Zhou Dynasty declined due to being too lenient, while the Qin Dynasty perished because of being too harsh. The common folk are like children and deserve to be treated as such. There needs to be a balance of firmness and gentleness, ensuring they aren't overburdened. Previously, the Wei state practiced a failing political system, and the people grew accustomed to shirking their responsibilities. The previous dynasty's laws were enforced effectively, and the people understood the law; now we simply need to promote good practices, correct bad habits, and ensure the people follow the laws. If it weren't for the wartime conditions, there'd be no need for such strictness. As for nation-building and governance, the key is moral education, which should be gradual and not rushed. Consider the prosperous era of the Zhou Dynasty, where King Wen and King Wu laid the foundation, and during the reigns of King Cheng and King Kang, the nation was peaceful and the people felt secure. Since then, although there have been wars, overall it has been relatively peaceful. In the past, when Lord Shen was about to escape, the Duke of Chu advised him: "Do not go to small states." The implication was that small states have narrow-minded politics and harsh laws, which would not accommodate him. When Jing Zhong arrived in the Qi state, he said: "Fortunately, I have received tolerance; the politics of Qi are relatively lenient." However, the eastern regions have suffered long-term decline, and the people are enduring great hardship, hoping for a place to settle. If we don't adopt lenient policies, how can we expect people from the eastern regions to set aside their work and come here to live and thrive?
Next, let's talk about reducing unnecessary construction projects:
In the past, the capital of the Wei Kingdom, Luoyang, was marked by prosperity, where high-ranking officials and nobility vied to build luxurious houses, and their carriages, clothing, and possessions were excessively extravagant. The social climate became ostentatious, and people became indulgent and corrupt, ultimately leading to chaos and the collapse of society. Nowadays, the attire of court officials now seems a bit extravagant, with various crafts pursuing novelty. I fear this will encourage a culture of extravagance and harm the social atmosphere. The "Book of Documents" warns, "Do not create intricate things to confuse the heart of the ruler." The "Spring and Autumn Annals" mentions, "Excessive luxury in palaces drains the people's resources." Emperor Jing of Han once said, "Gold and jewels cannot be eaten when hungry, nor worn when cold." "Intricate carvings harm agricultural production; splendid textiles harm women's labor." He viewed these as root causes of hunger and poverty. Apart from military supplies and some necessary projects, other national projects waste manpower and resources, harming the interests of the state and the people. It would be better to vigorously develop agriculture, prioritize clothing and food, and ensure sufficient national reserves, as this would pave the way for greater success.
Third, we must reform the talent selection system:
The selection and appointment of officials with achievements should be discussed openly and transparently, ensuring everyone's participation. This will enable people to work wholeheartedly, just as if they were basking in the sun. Everyone's abilities and contributions vary, so the levels of salary and rank must be carefully weighed. Just as local officials are selected with input from the community, the imperial selection process must not prioritize mere reputation. Officials promoted from within local authorities should be managed internally. For those who need to be appointed through the selection process, there's no reason for secrecy unless it's urgent military matters. While people value wealth and status, the ultimate goal is self-cultivation, family management, governance, and world peace. However, it's hard to seize opportunities, but easy to miss them. Therefore, when selecting officials, everyone should understand the process clearly before reporting to the court. This ensures that those with merit are acknowledged and that their character and skills align with their positions.
Regarding war, I say:
The Wei Dynasty fell, and heaven blesses those with virtue. Gao Yang usurped the throne and declared himself emperor. Before his eventual failure, he led troops to attack Shandong, finding himself in a dire situation like a thorn stuck in his throat. It was like a chess game with both sides entangled, struggling for an edge. One misstep could give the opponent an advantage. Therefore, one should abandon small goals, strive for larger ones, secure their own territory first, not covet small gains on the border, and avoid easily starting wars. Even if victorious, troops must be stationed to maintain control, draining resources; if defeated, the losses would be greater. Although the country was powerful, Gao Yang was not easy to deal with. As the Book of Songs says, "People of virtue do not fight each other, so why fear illness?" Only by winning people over with virtue can we truly protect them, instead of relying on force. If both sides are evenly matched, the side focusing on moral cultivation will prevail. When the righteousness of a gentleman flourishes, the morality of a villain will decline. Therefore, those skilled in warfare in ancient times always made sure they were invincible before waiting for the enemy's weaknesses to be exposed. If the opponent is arrogant, we should treat them with kindness; if they are mean-spirited, we should influence them with kindness. Spread virtue widely, inspire the people to follow the right path. Only then can we seize the opportunity to start a war and achieve victory.
Regarding the prohibition of extravagance and waste, I say: In short, people are divided into different classes, and objects also have their quality and value. There should be moderation in how we use things, and one should not be reckless. Look, Empress Ma is the mother of all people, but she herself wears plain clothes to set a good example for everyone. Jisun assisted three rulers, and he didn't allow his concubines to wear silk, in order to encourage the common people to be thrifty and frugal.
But now those wealthy and powerful families are living increasingly extravagant lives, with a whole entourage of maids and servants at home, making a grand show when they go out, wearing luxurious clothes, strutting down the streets, eager for everyone to stop and gawk at them. Their contributions to the country pale in comparison to those of the soldiers on the front lines; yet they enjoy even more lavish privileges than those soldiers who fought and bled. Even if they don't care about money, this is just plain outrageous! If there really is surplus wealth, why not focus more on those soldiers! Duke Zhuang of Lu once said, "I am not stingy at all when it comes to food, clothing, shelter, and transportation, but it must be distributed fairly to everyone." The Book of Songs also says, "How can there be no clothes? Let's wear the same clothes together." These are all meant to unite the people's hearts!
Moreover, there ought to be plenty of people offering suggestions to the court, and there must be those who can convey their opinions to the emperor. But we haven't heard a peep. Your Majesty, although you value everyone's opinions and want to understand the sentiments of the people, you have not fully grasped their thoughts. Why is that? Because the key to embracing others' opinions is in making them public. If you only listen without accepting or sharing what you hear, fewer and fewer people will be willing to provide suggestions.
In the year 575 AD, thanks to his exceptional teaching, he often received rewards from the emperor. Later, he was promoted to Suibo Zhong Daifu and appointed as the General of Cavalry and Grand Commandant. Two years later, he was promoted to the position of General of Chariots and Cavalry, and Yitong Sansi. In 577 AD, the emperor ordered Lu Gongyun, Bi Gongxian, and others to study under him with the shuxiu etiquette. In 579 AD, the governor of Qizhou, Chen Gongchun, recommended him as a man of virtue. In 581 AD, as he grew older, he wished to retire and return to his hometown, but the emperor graciously denied his request. So the emperor rewarded him with provisions, textiles, money, and more, appointed him governor of Huzhou, and granted him the title of Lord of Anyi County, with a fief of four hundred households.
Most of the people in Huzhou belong to non-Han ethnic groups and have had limited exposure to Confucian culture. He encouraged his students to study diligently and conducted regular assessments. Over the course of several years, the overall social climate of the prefecture saw substantial improvement. The local non-Han communities had a custom of living separately from their parents once their children grew up. He often advised them to change this practice. After serving in Huzhou for several years, he received numerous accolades and rewards from the emperor. After completing his term and returning to the capital, he was appointed as an advisor to the Crown Prince and taught the princes at the Lu Gate, and was granted an additional one hundred households of land. In 582 AD, he was promoted to Grand General of the Upper Right Division. During the Daxiang era (579-583 AD), he was granted the title of Duke of Chongye County, with his land holdings increasing to two thousand households, and also served as a scholar at the Lu Gate. In 584 AD, he was further promoted to Grand General of the Household and was appointed as the Prefect of Fenyin County. Due to his advanced age and frailty, he respectfully declined the position, a request the emperor granted. He was subsequently reassigned as the Inspector of Dongyang Province and was rewarded with carriages, clothing, servants, and maidservants. He was also granted ten acres of land in his original county. Many Confucian scholars took pride in this. In 581 AD, he passed away at home at the age of eighty-two. The court posthumously reinstated him to his original official position, along with the titles of Inspector of Puzhou and Inspector of Shanzhou. He was recognized for his gentle and cautious nature, seldom engaging with others. He held loyalty and honesty as the cornerstones of his character, never boasting or displaying arrogance. In any crowd, he never spoke out of turn. Scholars lauded him for this. He authored more than ten works, including "The Classic of Filial Piety," "The Analects," "The Book of Songs," and "Zuo's Commentary on the Spring and Autumn Annals." He also penned "Explanations of the Spring and Autumn Annals," in which he elaborated on the teachings of Jia Yi and Dai Sheng, pointed out Du Yu's errors, and his eloquent writing combined with convincing arguments.
Historians say that in the past, those who were proficient in the Six Arts were all well-versed in political strategies, so picking up purple and blue official robes was as easy as picking grass. But now, Confucian scholars who focus solely on rote learning and ignore current affairs are mostly destitute and looked down upon. While fate may be smooth or obstructed, this is generally the case. I once analyzed: the nature of gold is very hard, and it can be cast into objects; water is gentle in nature, but when accumulated, it can destroy mountains. Moreover, humans can emulate the forms of heaven and earth, embodying the virtues of the five constants, easily influenced by the environment, just as cinnabar and indigo can easily be dyed, and the scents of herbs and weeds can change each other. Therefore, it is easy to follow the customs of the State of Zou and like long tassels, or follow the customs of the State of Qi and like purple clothes. It is natural to seek progress and pursue fame and fortune; lucrative positions are what smart people want. So during the Han Dynasty, emphasis was placed on Confucian studies and not on laws and regulations. Those who were exceptionally intelligent focused on a particular field of study. With their wise and talented qualifications, combined with splendid rhetoric, those in high positions could become court officials, and those of lower status could become county magistrates. But now, politics prioritizes laws and regulations over Confucian studies. Those unknown individuals also focus on studying the classics diligently, employing the teachings of the ancient kings to enhance their Confucian image. The successful may become assistant lecturers or educators, while the destitute can only wear tattered clothes and eat simple meals. From this, it can be seen that the talents that were the pillars of the Han Dynasty cannot be cultivated today, and today's mediocrities could not have emerged in the Han Dynasty. This is primarily due to the differing social climates and the distinct eras they inhabit.
The historian often hears the old folks say that Mr. Shen Zhong's knowledge goes far beyond just the "Six Classics." He has delved deeply into astronomy, calendars, yin-yang, divination, and a wide range of texts, including the classics of both Buddhism and Daoism, digging into their profound mysteries. As a result, his reputation spread far and wide, earning him the title of a Confucian master in his time. Even figures like Xu Guang and He Cheng Tian from back in the day can't hold a candle to him.
