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Zhuangzi's "Xiaoyao" chapter was a difficult passage in the past. Many famous scholars could study it, but they could not extract the principles beyond those of Guo and Xiang. Zhi Daolin was talking with Feng Taichang in the White Horse Temple, and also talked about Xiaoyao. Zhi Zhuoran put forward new theories on the stage of the two schools of thought and established different opinions from those of other sages, which were what other famous scholars could not find. Later, Zhi Li was used.
Xu Yuan once visited Jianwen. It was a windy and calm night with a bright moon, so they composed music and talked in the room. Expressing one’s inner thoughts is Xu’s forte. The words are clear and graceful, more than usual. Although Jianwen and he had always been in sync, this encounter was even more regrettable. Unconsciously they knelt down and spoke with their hands, and the conversation lasted until almost dawn. Then he said: "Xuan Du has great talent and sentiment, so it is not easy to give him many compliments."
When Pei Lang wrote "Yu Lin" (Words in the Forest), it was widely known far and wide when it first came out. At that time, young people all copied it and each had one. It is recorded that Wang Dongting wrote a poem "Presented to the King's Drunken Master" which was very talented and sentimental.
Sima Huan was ill. Xie Gong went to visit his sick father and entered through the east gate. Duke Huan looked at him from a distance and sighed, "It has been a long time since I have seen such a man among my followers!"
When He Pingshu's annotations to Laozi were completed, he presented them to Wang Fusi. When he saw Wang's annotations were exquisite and unique, he was amazed and said, "Such a person can discuss the relationship between heaven and man with me!" Therefore, he regarded his annotations as the Second Essay on Morality.
Zhongni tasted it, offering sacrifices to his parents was sincere, and his steps were hurried and counted. After the sacrifice, Zi Gan asked, "When you said sacrifice, it was full of people and clear. But now your sacrifice is not full of people and clear. Why is that?" Confucius said, "Full of people means that one is far away; clear of people means that one is self-reflective. If one is far away, or if one is self-reflective, how can the gods communicate with each other, and how can there be full of people and clear of people? Feedback, music is complete, offer the offerings, arrange the rituals and music, and prepare all the officials. A gentleman is full of people and clear of people, how can he be confused? Is there only one thing to say? Everyone has his own duties."
When asked about the age of the emperor, he should answer, “I heard that he started to wear clothes of a certain length.” When asked about the age of the king, he should answer, “I heard that he started to wear clothes of a certain length.” When asked about the age of the king, he should answer, “He can follow the affairs of the ancestral temple and the altar of grain when he is older; he should answer, “He cannot follow the affairs of the ancestral temple and the altar of grain when he is younger.” When asked about the son of a senior official, he should answer, “He can drive when he is older; he cannot drive when he is younger.” When asked about the son of a scholar, he should answer, “He can handle the formalities of the reception when he is older; he cannot handle the formalities of the reception when he is younger.” When asked about the son of a commoner, he should answer, “He can carry firewood when he is older; he cannot carry firewood when he is younger.” When asked about the wealth of the king, he should answer, “He can cook food with his own strength, and he does not need to use sacrificial utensils and clothes.” When asked about the wealth of a scholar, he should answer, “He can carry firewood with his own strength.” When asked about the wealth of common people, they should answer by counting their livestock.
When a gentleman is about to build a palace, the ancestral temple comes first, the stables and storehouses come second, and the living quarters come last. For all household construction, sacrificial utensils come first, sacrificial tribute comes second, and domestic utensils come last. Those without land and salary do not set up sacrificial utensils; those with land and salary first make sacrificial clothes. Even if a gentleman is poor, he does not eat porridge with sacrificial utensils; even if it is cold, he does not wear sacrificial clothes; when building a palace, he does not cut hills and trees. When a senior official or scholar leaves the country, sacrificial utensils are not overused. The senior officials shall leave the sacrificial vessels with the senior officials, and the scholars shall leave the sacrificial vessels with the scholars.
In bad years, when the harvest is poor, the king does not offer lungs for dinner, the horses do not eat grain, the roads are not cleared, and the sacrifices are not hung. The ministers do not eat millet, and the scholars do not enjoy drinking.
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