昔人述作，無分儷古，宅情位言，信手而得。富複者不單，宜散者不駢，因乎文情之需，本乎事理所染，無務苦思，不劳經營，故奇偶混同於簡上，駢散雜糅於篇中，後士好事，儷古始二，分庭抗禮，門角爭雄。吾人略加探討，故知二者實出一源。就文體而言：一曰文質相資，儷古一源：二曰文言相調，儷古合德。後事實而論：群經文筆，儷古迭出：二曰諸子篇章，儷古相生。稽諸理論既如彼，考諸事實又如此，則儷古一源之說，胡庸贅言哉？

In the past, text made up of written characters were all referred to as wen-jiang (文章-structured text). There was no distinction made between li (儷-parallelism) or gu (古-singularity). The distinction between parallelism and singularity originates from the early Nan (南) Dynasty. So parallelism and singularity have in fact a common root. 1. In terms of language theory: a) In a composition made up of wen (文-polished) and tse (質-simple), the two rely on each other, so parallelism and singularity share a common origin. (2) As elegant text and language each influence the other, therefore parallelism and singularity share a common root. 2. From actual usage: (1) chiun-ching-wen (群經文-grouped writings) pi(筆-single sentences) demonstrates a combination of both parallelism and singularity. (2) The ju-tze-pien-tzang (諸子篇章-the compositions of the great teachers) are made up of mutually supporting parallelisms and singularities. From theory and practice, there is no doubt that that parallelism and singularity have a common root.