Volume 44 Biographies 36: Confucian Scholars

班固稱「儒家者流，蓋出於司徒之官，助人君順陰陽，行教化」者也。聖人所以明天道，正人倫，是以古先哲王率由斯道。

Ban Gu said that "the Confucian school arose from the Minister of Education's office, aiding the ruler in harmonizing yin and yang and carrying out transformation." The sage therefore illuminates Heaven's Way and rectifies human relations—thus the ancient sage-kings all followed this path.

高祖生於邊朔，長於戎馬之間，因魏氏喪亂之餘，屬尒朱殘酷之舉，文章咸蕩，禮樂同奔，弦歌之音且絕，俎豆之容將盡。及仗義建旗，掃清區縣，以正君臣，以齊上下。至乎一人播越，九鼎潛移，文武神器，顧眄斯在，猶且援立宗支，重安社稷，豈非跼名教之地，漸仁義之風與？

Gao Huan was born on the frontier marches and grew up amid war-horses. After the Northern Wei fell into disorder and Erzhu Rong's cruel measures seized the age, literature was swept away and rites and music fled together; the sound of string and song was nearly cut off, and the bearing of sacrificial vessels was almost gone. When he raised the banner of righteousness and swept the districts clean, he rectified ruler and subject and aligned superior and inferior. When the One Man was cast adrift and the Nine Cauldrons shifted in secret, the vessels of civil and martial power—all turned their gaze here—yet he still supported a collateral branch of the house and again settled the altars of state. Was this not treading ground within the teaching of names, gradually entering the wind of humaneness and righteousness?

屬疆埸多虞，戎車歲駕，雖庠序之制有所未遑，而儒雅之道遽形心慮。魏天平中，范陽盧景裕同從兄禮於本郡起逆，高祖免其罪，置之賓館，以經教授太原公以下。及景裕卒，又以趙郡李同軌繼之。二賢並大蒙恩遇，待以殊禮。同軌之亡，復徵中山張雕、渤海李鉉、刁柔、中山石曜等遞為諸子師友。及天保、大寧、武平之朝，亦引進名儒，授皇太子諸王經術。

Because the borders had many alarms and war-chariots went forth year by year, though the system of schools had not yet been attended to, the way of classical elegance took sudden shape in his heart and thought. In the Northern Wei Tianping era, Fanyang Lu Jingyu together with his elder cousin's son Li raised rebellion in their native commandery. Gao Huan pardoned their crimes and placed them in the guest lodge, using the classics to instruct the Prince of Taiyuan and those below him. When Jingyu died, Zhao commandery Li Tonggui succeeded him. Both worthies received great favor and were treated with exceptional courtesy. When Tonggui died, Zhongshan Zhang Diao, Bohai Li Xuan, Diao Rou, Zhongshan Shi Yao, and others were summoned in turn to serve as teachers and friends to the princes. In the Tianbao, Daning, and Wuping reigns as well, famous Confucians were brought in to teach the classics to the crown prince and the princes.

然爰自始基，暨於季世，唯濟南之在儲宮，性識聰敏，頗自砥礪，以成其美。自餘多驕恣傲狠，動違禮度，日就月將，無聞焉爾。鏤冰雕朽，迄用無成，蓋有由也。夫帝子王孫，稟性淫逸，況義方之情不篤，邪僻之路競開，自非得自生知，體包上智，而內有聲色之娛，外多犬馬之好，安能入便篤行，出則友賢者也。徒有師傅之資，終無琢磨之實。下之從化，如風靡草，是以世胄之門，罕聞強學。若使貴遊之輩，飾以明經，可謂稽山竹箭，加之以括羽，俯拾青紫，斷可知焉。而齊氏司存，或失其守，師保疑丞，皆賞勳舊，國學博士，徒有虛名，唯國子一學，生徒數十人耳，欲求官正國治，其可得乎？胄子以通經仕者唯博陵崔子發、廣平宋遊卿而已，自外莫見其人。

Yet from the founding down to the final age, only Gao Yan of Jinan while in the Eastern Palace was clever and keen by nature and quite polished himself, thereby completing his excellence. The rest were mostly arrogant, willful, and fierce; day by day they moved against ritual measure, and month by month there was nothing to be heard of improvement. Carving ice and sculpting rotten wood, in the end nothing was achieved—there was reason for it. The emperor's sons and the king's grandsons are endowed with dissolute natures. When the force of moral instruction is not deep and paths of depravity compete to open, unless one is born with innate knowledge and one's person embraces supreme wisdom, while within there is the pleasure of sound and color and without there is fondness for dogs and horses—how can one enter and practice steadfast conduct, or go out and befriend the worthy? They had only the qualifications of teachers and tutors, yet in the end no reality of polishing. Those below followed transformation like wind bending grass—thus among houses of hereditary nobility one rarely heard of strenuous study. If the noble wanderers were adorned with mastery of the classics, it could be called bamboo arrows from Ji Hill with feathered shafts added—bowing to pick up purple and crimson rank, one could know it at a glance. Yet Qi offices in charge sometimes lost their posts; mentors, protectors, tutors, and aides were all rewarded for old merit, and doctorate lecturers in the National University had only empty names—only the single National University school had several tens of students. To seek upright officials and a well-governed state, was that possible? Among scions who entered office through mastery of the classics there were only Boling Cui Zifa and Guangping Song Youqing; beyond them no such men were seen.

幸朝章寬簡，政網疏闊，遊手浮惰，十室而九。故橫經受業之侶，遍於鄉邑；負笈從宦之徒，不遠千里。伏膺無怠，善誘不倦。入閭里之內，乞食為資；憩桑梓之陰，動逾千數。燕、趙之俗，此衆尤甚。齊制：諸郡並立學，置博士助教授經，學生俱差逼充員，士流及豪富之家皆不從調。備員旣非所好，墳籍固不關懷，又多被州郡官人驅使，縱有遊惰，亦不檢治，皆由上非所好之所致也。諸郡俱得察孝廉，其博士、助教及遊學之徒通經者，推擇充舉。射策十條，通八以上，聽九品出身，其尤異者亦蒙抽擢。

Fortunately court regulations were broad and simple and the governmental net sparse and loose; idlers floating in indolence filled nine houses in ten. Therefore companions who spread the classics and received instruction were everywhere in town and countryside; those who bore satchels and followed office did not shrink from a thousand li. They embraced learning without slackening and guided others tirelessly. Entering within hamlets and lanes, they took begging for food as their support; resting in the shade of their native mulberry trees, they moved in numbers exceeding a thousand. Among the customs of Yan and Zhao, this crowd was especially numerous. Qi regulations: every commandery established a school, set doctorate assistants to teach the classics, and students were all forcibly pressed to fill quotas; the scholar-gentry and powerful rich households all refused assignment. Since filling quotas was not what they desired, tomb texts and records naturally did not concern them; moreover many were driven by commandery and prefecture officials—though there were idlers, no inspection was made. All stemmed from what those above did not favor. Every commandery could recommend Filial and Incorrupt candidates; among doctorate assistants, teaching assistants, and wandering students who had mastered the classics, the outstanding were chosen to fill the quota. In the target-shooting examination of ten questions, those who passed eight or more were permitted entry at the ninth rank; the especially outstanding also received special promotion.

凡是經學諸生，多出自魏末大儒徐遵明門下。河北講鄭康成所註《周易》。遵明以傳盧景裕及清河崔瑾，景裕傳權會，權會傳郭茂。權會早入京都，郭茂恒在門下教授。其後能言《易》者多出郭茂之門。河南及青、齊之間，儒生多講王輔嗣所註《周易》，師訓蓋寡。齊時儒士，罕傳《尚書》之業，徐遵明兼通之。遵明受業於屯留王總，傳授浮陽李周仁及渤海張文敬及李鉉、權會，並鄭康成所注，非古文也。下里諸生，略不見孔氏注解。武平末，河間劉光伯、信都劉士元始得費甝《義疏》，乃留意焉。其《詩》、《禮》、《春秋》尤為當時所尚，諸生多兼通之。《三禮》並出遵明之門。徐傳業於李鉉、沮俊、田元鳳、馮偉、紀顯敬、呂黃龍、夏懷敬。李鉉又傳授刁柔、張買奴、鮑季詳、邢峙、劉晝、熊安生。安生又傳孫靈暉、郭仲堅、丁恃德。其後生能通《禮經》者多是安生門人。諸生盡通《小戴禮》，於《周》、《儀禮》兼通者十二三焉。通《毛詩》者多出於魏朝博陵劉獻之。獻之傳李周仁，周仁傳董令度、程歸則，歸則傳劉敬和、張思伯、劉軌思。其後能言《詩》者多出二劉之門。河北諸儒能通《春秋》者，並服子慎所注，亦出徐生之門。張買奴、馬敬德、邢峙、張思伯、張雕、劉晝、鮑長暄、王元則並得服氏之精微。又有衛覬、陳達、潘叔度雖不傳徐氏之門，亦為通解。又有姚文安、秦道靜初亦學服氏，後更兼講杜元凱所注。其河外儒生俱伏膺杜氏。其《公羊》、《穀梁》二傳，儒者多不措懷。《論語》、《孝經》，諸學徒莫不通講。諸儒如權會、李鉉、刁柔、熊安生、劉軌思、馬敬德之徒多自出義疏。雖曰專門，亦皆粗習也。

Generally, students of classical learning mostly came from the school of Xu Zunming, the great Confucian of late Wei. North of the Yellow River they lectured on Zheng Xuan's commentary to the Book of Changes. Zunming transmitted to Lu Jingyu of Qinghe and Cui Jin; Jingyu transmitted to Quan Hui; Hui transmitted to Guo Mao. Hui entered the capital early; Guo Mao constantly taught at the gate. Afterward those who could discourse on the Book of Changes mostly came from Guo Mao's school. South of the Yellow River and in Qing and Qi, Confucian students mostly lectured on Wang Fusi's commentary to the Book of Changes; teacherly instruction was quite sparse. Among Qi Confucians, few transmitted the study of the Book of Documents; Xu Zunming mastered it as well. Zunming received instruction from Tunliu Wang Zong and transmitted to Fuyang Li Zhouren, Bohai Zhang Wenjing, Li Xuan, and Quan Hui—all Zheng Xuan's commentary, not the ancient text version. Students in the lower countryside scarcely saw Kong Anguo's commentary. At the end of Wuping, Hejian Liu Guangbo and Xindu Liu Shiyuan first obtained Fei Kan's Expository Commentary and then gave it attention. The Book of Odes, the Rites, and the Spring and Autumn Annals were especially honored in the age; most students mastered more than one. The Three Rites all came from Zunming's school. Xu transmitted the profession to Li Xuan, Ju Jun, Tian Yuanfeng, Feng Wei, Ji Xianjing, Lü Huanglong, and Xia Huaijing. Li Xuan again transmitted to Diao Rou, Zhang Mainu, Bao Jixiang, Xing Zhi, Liu Zhou, and Xiong Ansheng. Ansheng again transmitted to Sun Linghui, Guo Zhongjian, and Ding Side. Afterward students who could master the Classic of Rites were mostly Ansheng's disciples. Students all mastered the Elder Dai Rites; those who also mastered the Rites of Zhou and the Etiquette and Ritual were only one or two in ten. Those who mastered the Mao version of the Book of Odes mostly came from Liu Xianzhi of Boling in the Wei court. Xianzhi transmitted to Li Zhouren; Zhouren transmitted to Dong Lingdu and Cheng Guize; Guize transmitted to Liu Jinghe, Zhang Sibo, and Liu Guisi. Afterward those who could discourse on the Book of Odes mostly came from the two Liu's schools. North of the Yellow River Confucians who mastered the Spring and Autumn Annals all followed Fu Qian's commentary and likewise came from Xu's disciples. Zhang Mainu, Ma Jingde, Xing Zhi, Zhang Sibo, Zhang Diao, Liu Zhou, Bao Changxuan, and Wang Yuanze all obtained the subtlety of Fu's school. There were also Wei Kan, Chen Da, and Pan Shudu who, though they did not transmit Xu Zunming's school, were thoroughly versed. There were also Yao Wen'an and Qin Daojing who at first studied Fu's school and later also lectured on Du Yu's commentary. Confucian students beyond the river all revered Du's school. The Gongyang and Guliang traditions—most Confucians paid them no heed. The Analects and the Classic of Filial Piety—all students lectured on them without exception. Confucians such as Quan Hui, Li Xuan, Diao Rou, Xiong Ansheng, Liu Guisi, Ma Jingde, and the like mostly produced their own expository commentaries. Though called specialists, all were only roughly practiced.

今序所錄諸生，或終於魏朝，或名宦不達，縱能名家，又闕其由來及所出郡國，並略存其姓名而已。俱取其尤通顯者列於《儒林》云。熊安生名在周史，光伯、士元著於《隋書》，輒不重述。

Now in the sequence recorded, some students ended in the Wei court or attained no fame in office; even if they could make a name for their school, their origins and native commanderies are missing—only their names are briefly preserved. All take the most thoroughly versed and illustrious and list them in Confucian Scholars. Xiong Ansheng's name appears in Zhou history; Guangbo and Shiyuan are set forth in the History of Sui—here they are not repeated.

李鉉，字寶鼎，渤海南皮人也。九歲入學，書《急就篇》，月餘便通。家素貧苦，常春夏務農，冬乃入學。年十六，從浮陽李周仁受《毛詩》、《尚書》，章武劉子猛受《禮記》，常山房虬受《周官》《儀禮》，漁陽鮮于靈馥受《左氏春秋》。鉉以鄉里無可師者，遂與州里楊元懿、河間宗惠振等結侶詣大儒徐遵明受業。居徐門下五年，常稱高第。二十三，便自潛居，討論是非，撰定《孝經》、《論語》、《毛詩》、《三禮義疏》及《三傳異同》、《周易義例》，合三十餘卷。用心精苦，曾三冬不畜枕，每至睡時，假寐而已。年二十七，歸養二親，因教授鄉里，生徒恒至數百。燕、趙間能言經者，多出其門。

Li Xuan, styled Baoding, came from Nanpi in Bohai. At nine he entered school and copied the Rapid Writing Primer; in little more than a month he had mastered it. His family had long been poor; in spring and summer he always worked the fields, and only in winter entered school. At sixteen he received the Mao version of the Book of Odes and the Book of Documents from Fuyang Li Zhouren, the Record of Rites from Zhangwu Liu Zimeng, the Rites of Zhou and the Etiquette and Ritual from Changshan Fang Qiu, and the Zuo Tradition to the Spring and Autumn Annals from Yuyang Xianyu Lingfu. Because there was no teacher in his district, he joined Yang Yuanyi of the province and Zong Huizhen of Hejian and others as companions to go to the great Confucian Xu Zunming to receive instruction. He dwelt five years at Xu's gate and was constantly called a top student. At twenty-three he withdrew to seclusion, discussed right and wrong, and compiled expository commentaries on the Classic of Filial Piety, the Analects, the Mao version of the Book of Odes, and the Three Rites, together with Divergences among the Three Traditions and Patterns in the Meaning of the Book of Changes—in all more than thirty juan. His mind was refined and bitterly strained; three winters he kept no pillow, and whenever sleep came he only dozed. At twenty-seven he returned to nourish both parents and thereby taught in his district; students constantly reached several hundred. Among Yan and Zhao, those who could discourse on the classics mostly came from his school.

年三十六，丁父喪。服闋，以鄉里寡文籍，來遊京師，讀所未見書。州舉秀才，除太學博士。武定中，李同軌卒後，高祖令世宗在京妙簡碩學，以教諸子。世宗以鉉應旨，徵詣晉陽。時中山石曜、北平陽絢、北海王晞、清河崔瞻、廣平宋欽道及工書人韓毅同在東館，師友諸王。鉉以去聖久遠，文字多有乖謬，感孔子「必也正名」之言，乃喟然有刊正之意。於講授之暇，遂覽《說文》，爰及《倉》、《雅》，刪正六藝經注中謬字，名曰《字辨》。顯祖受禪，從駕還都。天保初，詔鉉與殿中尚書邢卲、中書令魏收等參議禮律，仍兼國子博士。時詔北平太守宋景業、西河太守綦毋懷文等草定新曆，錄尚書平原王高隆之令鉉與通直常侍房延佑、國子博士刁柔參考得失。尋正國子博士。廢帝之在東宮，顯祖詔鉉以經入授，甚見優禮。數年，病卒。特贈廷尉少卿。及還葬故郡，太子致祭奠之禮，並使王人將送，儒者榮之。楊元懿、宗惠振官亦俱至國子博士。

At thirty-six he mourned his father's death. When mourning ended, because his district had few texts, he came to wander the capital and read books he had not yet seen. The province recommended him as Filial and Incorrupt; he was appointed doctorate lecturer in the Imperial University. In the Wuding era, after Li Tonggui died, Gao Huan ordered Gao Cheng in the capital finely to select great scholars to teach the princes. Gao Cheng, because Xuan answered the intent, summoned him to Jinyang. At the time Zhongshan Shi Yao, Beiping Yang Xuan, Beihai Wang Xi, Qinghe Cui Zhan, Guangping Song Qindao, and the skilled calligrapher Han Yi were together in the Eastern Lodge, teachers and friends to the princes. Xuan, because the sage had been distant for long and written characters had many errors, moved by Confucius's words "one must correct names," sighed with the intent to edit and correct. In the intervals of lecturing he perused Explaining Graphs and Analyzing Characters, and also the Cang Jie and Erya, deleting and correcting mistaken characters in the annotated texts of the Six Classics, titled Character Discrimination. When Gao Yang received the mandate he followed the imperial procession back to the capital. Early in Tianbao an edict ordered Xuan together with palace director Xing Shao, palace secretary Wei Shou, and others to deliberate on rites and statutes; he was concurrently doctorate lecturer in the National University. At the time an edict ordered Beiping administrator Song Jingye, Xihe administrator Qimu Huaiwen, and others to draft the new calendar; Recorder of the Masters of Writing Pingyuan Wang Gaolongzhi ordered Xuan together with direct-communication attendant Fang Yanyou and National University doctorate Diao Rou to examine gains and losses. Soon he was made regular doctorate lecturer in the National University. When the Later Sovereign was in the Eastern Palace, Gao Yang issued an edict to Xuan to enter and teach the classics; he received very generous courtesy. Several years later he died of illness. He was specially posthumously enfeoffed as vice director of the court of justice. When he was returned for burial in his native commandery, the crown prince sent rites of condolence and sacrifice, and also dispatched a royal envoy to escort the coffin—Confucians counted it an honor. Yang Yuanyi and Zong Huizhen also both reached the post of National University doctorate lecturer.

刁柔，字子溫，渤海人也。父整，魏車騎將軍、贈司空。柔少好學，綜習經史，尤留心禮儀。性強記，至於氏族內外，多所諳悉。初為世宗挽郎，出身司空行參軍。喪母，成喪以孝聞。永安中，除中堅將軍、奉車都尉，加冠軍將軍、中散大夫。元象中，隨例到晉陽，高祖以為永安公府長流參軍，又令教授諸子。天保初，除國子博士、中書舍人。魏收撰魏史，啟柔等與同其事。柔性頗專固，自是所聞，收常所嫌憚。

Diao Rou, styled Ziwen, came from Bohai. His father Zheng was Northern Wei general of swift cavalry and posthumously enfeoffed as minister of works. Rou from youth loved learning, ranged through the classics and histories, and especially attended to ritual and etiquette. His nature was strongly retentive; regarding clans within and without, he was well acquainted with many. At first he was a mourning attendant for Gao Cheng; he entered office as acting staff member in the ministry of works. When his mother died, he completed mourning and was known for filial piety. In the Yong'an era he was made steadfast general and chariot commandant, with added rank as champion general and palace gentleman for attendance. In the Yuanxiang era he followed precedent to Jinyang; Gao Huan made him long-flowing staff member in Prince of Yong'an's establishment office and again ordered him to teach the princes. Early in Tianbao he was made National University doctorate lecturer and palace secretary. Wei Shou compiled the History of Wei and memorialized that Rou and others should share in the task. By nature Rou was pliant in disposition yet stubborn and set in his ways—that was the reputation he bore; Wei Shou often resented and feared him.

又參議律令。時議者以為立五等爵邑，承襲者無嫡子立嫡孫，無嫡孫立嫡子弟，無嫡子弟立嫡孫弟。柔以為無嫡孫應立嫡曾孫，不應立嫡子弟。議曰：

He also took part in deliberating statutes and ordinances. At the time deliberators held that in establishing the five ranks of enfeoffment and fiefs, if the heir had no eldest son one named the eldest grandson; if no eldest grandson, the eldest son's younger brother; if none of those, the grandson's younger brother. Rou held that without an eldest grandson one ought to name the eldest great-grandson, and ought not name the eldest son's younger brother. The deliberation reads:

柔案《禮》立適以長，故謂長子為嫡子。嫡子死，以嫡子之子為嫡孫，死則曾、玄亦然。然則嫡子之名，本為傳重。故《喪服》曰：「庶子不為長子三年，不繼祖與禰也。《禮記》公儀仲子之喪：「檀弓曰：『何居，我未之前聞。仲子舍其孫而立其子何也？』子服伯子曰：『仲子亦猶行古之道也，昔者文王舍伯邑考而立武王發，微子舍其孫盾而立弟衍，仲子亦猶行古之道也。』」鄭注曰：「伯子為親者諱耳，立子非也。文王之立武王，權也。微子嫡子死，立其弟衍，殷禮也。」「子遊問諸孔子，孔子曰：『不，立孫。』」注曰：「據《周禮》。」然則商以嫡子死，立嫡子之母弟，周以嫡子死，立嫡子之子為嫡孫。故《春秋公羊》之義，嫡子有孫而死，質家親親先立弟，文家尊尊先立孫。《喪服》云：「為父後者為出母無服。」《小記》云：「祖父卒而後為祖母後者三年。」為出母無服者，喪者不祭故也。為祖母三年者，大宗傳重故也。今議以嫡孫死而立嫡子母弟，嫡子母弟者則為父後矣。嫡子母弟本非承嫡，以無嫡，故得為父後。則嫡孫之弟，理亦應得為父後。則是父卒然後為祖後者服斬，旣得為祖服斬，而不得為傳重者，未之聞也。若用商家親親之義，本不應嫡子死而立嫡孫。若從周家尊尊之文，豈宜舍其孫而立其弟？或文或質，愚用惑焉。《小記》復云：「嫡婦不為舅姑後者，則姑姑為之小功。」注云：「謂夫有廢疾他故，若死無子不受重者。小功，庶婦之服。凡父母於子，舅姑於婦，將不傳重於嫡，及將所傳重者非嫡，服之皆如衆子庶婦也。」言死無子者，謂絕世無子，非謂無嫡子。如其有子，焉得云無後？夫雖廢疾無子，婦猶以嫡為名。嫡名旣在，而欲廢其子者，其如禮何！禮有損益，代相沿革，必謂宗嫡可得而變者，則為後服斬，亦宜有因而改。

Rou cites the Rites: the heir is established by seniority, which is why the eldest son is called the direct heir. When the direct heir dies, his son becomes the direct grandson; when that grandson dies, great-grandson and great-great-grandson follow in the same way. The title direct heir exists, then, to carry the main ancestral line. Hence the Mourning Dress says, "A son by a concubine does not mourn the eldest son for three years—he does not continue grandfather and father. In the Record of Rites, on the mourning for Gongyi Zhongzi: Zhan Gong said, "What is this? I have never heard of it before. Why did Zhongzi set aside his grandson and name his son instead?" Zifu Bozi said, "Zhongzi was also following the ancient way. Long ago King Wen set aside Bo Yi Kao and established King Wu Fa; Weizi set aside his grandson Dun and established his younger brother Yan—Zhongzi too was following the ancient way." Zheng's commentary says, "Bozi was speaking euphemistically for a kinsman; naming the son was not correct. King Wen's establishing King Wu was an expedient. When Weizi's direct heir died he established his younger brother Yan—that was Yin rites." Ziyou asked Confucius; Confucius said, 'No—establish the grandson.' The commentary says, "According to the Rites of Zhou." Thus in Shang, when the direct heir died, they named his mother's younger brother; in Zhou, when the direct heir died, they named his son as direct grandson. Thus the Gongyang reading of the Spring and Autumn Annals: when the direct heir has a grandson and dies, the quality-oriented school, prizing kinship, establishes the younger brother first; the culture-oriented school, prizing rank, establishes the grandson first. The Mourning Dress says, "One who becomes heir to the father wears no mourning for an expelled mother." The Lesser Record says, "When the grandfather dies, one who thereafter becomes heir to the grandmother wears mourning three years." He who becomes heir to the father wears no mourning for an expelled mother because the heir does not sacrifice to her. He wears three years for the grandmother because the great lineage carries the main ancestral weight. Now the deliberation would, when the direct grandson dies, name the direct son's mother's younger brother—who would then become heir to the father. That younger brother was never meant to inherit the direct line; only the absence of a direct heir would let him become heir to the father. By the same logic the direct grandson's younger brother ought to be able to become heir to the father. Then one would wear the severest mourning for becoming grandfather's heir only after the father's death—yet having earned that severest grade for the grandfather, one could not carry the main line. I have never heard of such a thing. If one followed the Shang school's kinship-first rule, one should not, when the direct heir died, establish the direct grandson at all. If one followed the Zhou school's honor-first rule, how could one set aside the grandson and name the younger brother? Culture or quality—whichever one follows, I remain perplexed. The Lesser Record also says, "When the direct daughter-in-law does not become heir to her parents-in-law, the husband's sisters wear the lesser grade of mourning." The commentary says this means when the husband has crippling illness or some other cause, or dies without a son who can receive the main line. The lesser grade is the dress of a concubine's wife. Whenever parents toward sons, or parents-in-law toward daughters-in-law, will not transmit the main line to the direct heir—or will transmit it to someone who is not the direct heir—the mourning worn is always that for ordinary sons and concubines' wives. The phrase dies without a son means the line is extinguished and there is no son at all—not that there is no direct heir. If he had a son, how could one say there was no heir? Even if the husband were crippled and sonless, the wife still bore the name of direct consort. With the title of direct consort still in place, yet wishing to set aside her son—how would that accord with ritual! Rites wax and wane, revised from age to age; if one insists the lineage's direct heir can be changed at will, then the severest mourning for becoming heir ought to change accordingly as well.

七年夏卒，時年五十六。柔在史館未久，逢勒成之際，志存偏黨。《魏書》中與其內外通親者並虛美過實，深為時論所譏焉。

In the seventh year he died in summer, aged fifty-six. Rou had not long served in the historiography bureau when the great compilation was finished; his intent harbored partisan bias. In the Book of Wei, kinsmen within and outside his circle were all painted brighter than truth; the age ridiculed him sharply for it.

馮偉，字偉節，中山安喜人也。身長八尺，衣冠甚偉，見者肅然敬憚。少從李寶鼎遊學，李重其聰敏，恒別意試問之，多所通解，尤明《禮傳》。後還鄉里，閉門不出將三十年，不問生產，不交賓客，專精覃思，無所不通。

Feng Wei, styled Weijie, came from Anxi in Zhongshan. He stood eight chi tall; cap and robes cut an imposing figure, and those who met him felt a solemn awe. In youth he studied under Li Baoding. Li prized his quick wit and constantly set him special tests; he answered most of them, and was especially clear in the Ritual tradition. Later he returned home, shut his door, and for nearly thirty years did not go out—caring nothing for livelihood, receiving no guests, bending all his thought to learning until nothing lay beyond him.

趙郡王出鎮定州，以禮迎接，命書三至，縣令親至其門，猶辭疾不起。王將命駕致請，佐史前後星馳報之，縣令又自為其整冠履，不得已而出。王下廳事迎之，止其拜伏，分階而上，留之賓館，甚見禮重。王將舉充秀才，固辭不就。歲餘請還。王知其不願拘束，以禮發遣，贈遺甚厚，一無所納，唯受時服而已。及還，終不交人事，郡守縣令每親至其門。歲時或置羊酒，亦辭不納。門徒束脩，一毫不受。耕而飯，蠶而衣，簞食瓢飲，不改其樂，竟以壽終。

When the Prince of Zhao commandery went out to garrison Dingzhou he received Wei with full ritual courtesy; written summons came three times and the magistrate came to his gate in person—yet Wei still pleaded illness and would not rise. The prince was about to drive out himself to invite him; aides galloped back and forth with reports; the magistrate again arranged cap and shoes for him at the door; at last he had no choice but to go out. The prince came down from the hall to welcome him, stopped his prostrations, shared the steps as they went up, lodged him in the guest quarters, and honored him with great ceremony. The prince meant to recommend him as a flourishing talent; he firmly declined. After more than a year he asked to return home. The prince knew he would not be bound; he sent him off with ritual and rich gifts. Wei accepted nothing but the seasonal garments offered at parting. Once home he still would not mix in worldly affairs; commandery administrators and magistrates came in person to his gate. At the seasons they sometimes sent sheep and wine; he declined those as well. From disciples, the dried meat of tuition—not a single strand would he take. He plowed for food and raised silkworms for clothing, ate from a bamboo basket and drank from a gourd dipper, and did not change his joy; in the end he died at full years.

張買奴，平原人也。經義該博，門徒千餘人。諸儒咸推重之，名聲甚盛。歷太學博士、國子助教，天保中卒。

Zhang Mainu came from Pingyuan. His command of the classics was comprehensive; his disciples numbered more than a thousand. The Confucians all pushed him forward in esteem, and his fame was very great. He served as erudite of the Imperial University and assistant teacher of the National University, and died in the Tianbao era.

劉軌思，渤海人也。說《詩》甚精。少事同郡劉敬和，敬和事同郡程歸則，故其鄉曲多為《詩》者。軌思，天統中任國子博士。

Liu Guisi came from Bohai. His exposition of the Odes was very refined. In youth he studied under Liu Jinghe of the same commandery; Jinghe had studied under Cheng Guize of the same commandery—thus in their home district many became students of the Odes. In the Tiantong era Guisi served as erudite of the National University.

鮑季詳，渤海人也。甚明《禮》，聽其離文析句，自然大略可解。兼通《左氏春秋》，少時恒為李寶鼎都講，後亦自有徒衆，諸儒稱之。天統中，卒於太學博士。從弟長暄，兼通《禮傳》。武平末，為任城王湝丞相掾，恒在京教授貴遊子弟。齊亡後，歸鄉里講經，卒於家。

Bao Jixiang came from Bohai. He was very clear in the Rites; hearing him separate text and parse clauses, one naturally grasped the general meaning. He was also versed in the Zuo Commentary on the Spring and Autumn Annals. In youth he had long served as chief lecturer for Li Baoding; later he gathered his own following, and the Confucians praised him. In the Tiantong era he died while serving as erudite of the Imperial University. His younger cousin Changxuan was also versed in the Ritual tradition. At the end of Wuping he was staff aide to Chancellor Prince of Rencheng Tao and constantly taught in the capital the sons of noble houses. After Qi fell he returned home to lecture on the classics and died there.

邢峙，字士峻，河間鄚人也，少好學，耽玩墳典，遊學燕、趙之間，通《二禮》、《左氏春秋》。天保初，郡舉孝廉，授四門博士，遷國子助教，以經入授皇太子。峙方正純厚，有儒者之風。廚宰進太子食，有菜曰「」邪蒿」，峙命去之，曰：「此菜有不正之名，非殿下所宜食。」顯祖聞而嘉之，賜以被褥縑纊，拜國子博士。皇建初，除清河太守，有惠政，民吏愛之。以年老謝病歸，卒於家。

Xing Zhi, styled Shijun, came from Mo in Hejian. From youth he loved learning, immersed himself in the canonical tomes, and traveled between Yan and Zhao until he mastered the two Rites and the Zuo Commentary on the Spring and Autumn Annals. At the start of Tianbao the commandery recommended him as filial and incorrupt; he was appointed erudite of the Four Gates, promoted to assistant teacher of the National University, and entered the palace to instruct the heir apparent in the classics. Zhi was square, upright, pure, and steadfast, with the bearing of a true Confucian. When the kitchen steward presented the heir apparent's meal, one dish was a herb called xiehao. Zhi ordered it removed and said, "This plant bears an inauspicious name—it is not food fit for Your Highness." Emperor Xianzu heard of it and praised him, bestowing quilts and silks and appointing him erudite of the National University. At the start of Huangjian he was made administrator of Qinghe; his rule was benevolent, and officials and people loved him. When age weighed on him he resigned on grounds of illness, returned home, and died there.

劉晝，字孔昭，渤海阜城人也。少孤貧，愛學，負笈從師，伏膺無倦。與儒者李寶鼎同鄉里，甚相親愛，受其《三禮》。又就馬敬德習《服氏春秋》，俱通大義。恨下里少墳籍，便杖策入都。知太府少卿宋世良家多書，乃造焉。世良納之。恣意披覽，晝夜不息。

Liu Zhou, styled Kongzhao, came from Fucheng in Bohai. Orphaned young and poor, he loved learning, carried his book box from teacher to teacher, and bent to his studies without weariness. With the Confucian Li Baoding he shared a home district and deep affection; from Li he received the three Rites. He also studied the Fu clan Spring and Autumn Annals under Ma Jingde; both mastered the great meaning. He regretted that his home district held few canonical tomes and, staff in hand, made for the capital. Learning that Vice Director of the Imperial Storehouse Song Shiliang's household held many books, he went to him. Shiliang took him in. He read at will, day and night without rest.

河清初，還冀州，舉季才入京，考策不第。乃恨不學屬文，方復緝綴辭藻，言甚古拙。制一首賦以「六合」為名，自謂絕倫，吟諷不輟。乃嘆曰：「儒者勞而少工，見於斯矣。我讀儒書二十餘年而答策不第，始學作文，便得如是。」曾以此賦呈魏收，收謂人曰：「賦名六合，其愚已甚，及見其賦，又愚於名。」

At the start of Heqingchu he returned to Jizhou; recommended as a seasonal talent he entered the capital, but failed the examination composition. He then resented not having studied composition and only then began to weave literary ornament—his language was very archaic and clumsy. He composed a fu titled Six Harmonies, called it peerless, and chanted it without cease. He sighed and said, "The Confucian toils yet achieves little—here it is seen. I read Confucian books for more than twenty years yet failed the examination; I began to study writing and at once could do this." He once presented this fu to Wei Shou. Shou told others, "The fu is named Six Harmonies—its folly is already great; when I saw the fu, it was more foolish than the name."

晝又撰《高才不遇傳》三篇。在皇建、大寧之朝，又頻上書，言亦切直，多非世要，終不見收采。自謂博物奇才，言好矜大，每云：「使我數十卷書行於後世，不易齊景之千駟也。」而容止舒緩，舉動不倫，由是竟無仕進。天統中，卒於家，年五十二。

Zhou also composed three pieces of the Biography of Great Talent Unrewarded. In the Huangjian and Daning reigns he again and again submitted memorials—blunt and direct, mostly unwelcome to the age—and in the end was never employed. He considered himself broadly learned and a rare talent, spoke in fond grand terms, and often said, "Let a few dozen volumes of mine circulate in later ages—it is no harder than Duke Jing of Qi's thousand four-horse teams." Yet his bearing was easy and slow and his movements ill-suited to propriety—because of this he never advanced in office. In the Tiantong era he died at home, aged fifty-two.

馬敬德，河間人也。少好儒術，負笈隨大儒徐遵明學《詩》、《禮》，略通大義而不能精。遂留意於《春秋左氏》，沉思研求，晝夜不倦，解義為諸儒所稱。教授於燕、趙間，生徒隨之者衆。河間郡王每於教學追之，將舉為孝廉，固辭不就。乃詣州求舉秀才。舉秀才例取文士，州將以其純儒，無意推薦。敬德請試方略，乃策問之，所答五條，皆有文理。乃欣然舉送至京。依秀才策問，唯得中第，乃請試經業，問十條並通。擢授國子助教，遷太學博士。

Ma Jingde came from Hejian. In youth he loved Confucian studies, carried his book box, and followed the great Confucian Xu Zunming in the Odes and Rites—grasping the great meaning but unable to refine it. He then turned his mind to the Zuo Commentary on the Spring and Autumn Annals, pondering it day and night without weariness; his explication of meaning won praise from the Confucians. He taught between Yan and Zhao, and the disciples who trailed after him were a great crowd. Whenever he taught, the Prince of Hejian Commandery would press close upon him and meant to put him forward as Filial and Incorrupt; Jingde refused outright and would not take the post. So he went to the province and asked to be nominated as Emeritus Scholar. Emeritus Scholar nominations were supposed to go to men of letters; the provincial commander, seeing a pure Confucian before him, had no mind to recommend him. Jingde asked to be tested on strategy and tactics instead. The commander put policy questions to him; all five of his answers were literate and sound. The commander was pleased and sent him on to the capital with his recommendation. On the Emeritus Scholar policy examination he only reached middling rank; then he asked to be tested in the classics and answered all ten questions correctly. He was promoted to adjunct of the Directorate of the Sons of the State, then transferred to erudite of the Imperial Academy.

天統初，除國子博士。世祖為後主擇師傅，趙彥深進之，入為侍講。其妻夢猛獸將來向之，敬德走超叢棘，妻伏地不敢動。敬德占之曰：「吾當得大官。超棘，過九卿也。爾伏地，夫人也。」後主旣不好學，敬德侍講甚疏，時時以《春秋》入授。武平初，猶以師傅之恩，超拜國子祭酒，加儀同三司、金紫光祿大夫，領瀛州大中正，卒。贈開府、瀛滄安州諸軍事、瀛州刺史。其後侍書張景仁封王。趙彥深云：「何容侍書封王，侍講翻無封爵。」於是亦封敬德廣漢郡王。子元熙襲。

At the start of Tiantong he was made erudite of the Directorate of the Sons of the State. When Shizu was choosing tutors for the Later Lord, Zhao Yanshen put him forward and he entered court as lecturer-in-attendance. His wife dreamed a fierce beast was bearing down on her. Jingde ran and vaulted through a bramble thicket; his wife lay flat on the ground and did not dare stir. Jingde read the dream and said, "I am about to receive high office. Vaulting the thicket means passing the Nine Ministers. You lying flat—that is the wife of a grandee." By then the Later Lord cared little for learning; Jingde's lectures grew thin, though now and then he would come in and teach the Spring and Autumn. At the start of Wuping, still out of gratitude for his service as tutor, he was advanced to director of the Directorate of the Sons of the State, given full powers equal to the three dukes and the golden-cap grand master rank, made grand rectifier of Ying Province, and died in office. Posthumously he was given the rank of commander who opens a government office and governor of Ying, Cang, and An provinces in military affairs over Ying. Afterward the attendant calligrapher Zhang Jingren was enfeoffed as a prince. Zhao Yanshen said, "How can an attendant calligrapher be made a prince while the lecturer-in-attendance has no title at all?" So Jingde too was enfeoffed as Prince of Guanghan Commandery. His son Yuanxi inherited the title.

元熙字長明，少傳父業，兼事文藻。以父故，自青州集曹參軍超遷通直侍郎，待詔文林館，轉正員。武平中，皇太子將講《孝經》，有司請擇師友，帝曰：「馬元熙朕師之子，文學不惡，可令教兒。」於是以《孝經》入授皇太子，儒者榮其世載。性和厚，在內甚得名譽，皇太子亦親敬之。隋開皇中，卒於秦王文學。

Yuanxi, styled Changming, in youth took up his father's learning and also cultivated literary polish. Because of his father he was vaulted from collection-office staff officer in Qing Province to attendant gentleman through direct access, awaited edicts at the Wenlin Hall, and was made a regular appointee. In Wuping the heir apparent was to lecture on the Classic of Filial Piety, and the authorities asked who should teach him. The emperor said, "Ma Yuanxi is my tutor's son; his letters are not bad—let him teach the boy." So he came in to teach the Classic of Filial Piety to the heir apparent, and the Confucians took pride that the post had stayed in one line. His nature was mild and generous; within the palace he won great repute, and the heir apparent treated him with personal respect. In Sui's Kaihuang era he died as literary aide to the Prince of Qin.

張景仁者，濟北人也。幼孤家貧，以學書為業，遂工草隸，選補內書生。與魏郡姚元標、潁川韓毅、同郡袁買奴、滎陽李超等齊名，世宗並引為賓客。天保八年，勑授太原王紹德書，除開府參軍。後主在東宮，世祖選善書人性行淳謹者令侍書，景仁遂被引擢。小心恭慎，後主愛之，呼為博士。歷太子門大夫、員外散騎常侍、諫議大夫。後主登祚，除通直散騎常侍。及奏，禦筆點除「通」字，遂正常侍。左右與語，猶稱博士。

Zhang Jingren was a man of Jibei. Orphaned young and poor, he took up writing as his trade and came to excel at cursive and clerical script; he was selected and made up as an inner calligraphy student. With Yao Yuanbiao of Wei Commandery, Han Yi of Yingchuan, Yuan Mainu of the same commandery, and Li Chao of Xingyang he stood among the famous; Shizong brought them all in as guests. In Tianbao's eighth year an edict appointed him to write for Prince of Taiyuan Shaode and made him staff officer who opens a government office. When the Later Lord was still in the Eastern Palace, Shizu chose men skilled at writing whose conduct was pure and cautious to serve as attendant calligraphers, and Jingren was brought forward and promoted. Careful and reverent, he won the Later Lord's favor; the lord called him "Doctor." He passed through gate master of the heir apparent, supernumerary attendant gentleman at the scribal office, and grand advisor for remonstrance. When the Later Lord took the throne he was made attendant at the scribal office through direct access. When the memorial was submitted, the imperial brush struck through the word "through," and he became regular attendant at the scribal office. Those close to him still called him Doctor in conversation.

胡人何洪珍有寵於後主，欲得通婚朝士，以景仁在內官位稍高，遂為其兄子取景仁第二息子瑜之女。因此表裏，恩遇日隆。景仁多疾，每遣徐之範等治療，給藥物珍羞，中使問疾，相望於道。是後，勑有司恒就宅送御食。

The barbarian Hong Zhen had the Later Lord's favor and wished to marry his kin into the court; because Jingren's inner-court post was somewhat high, he took Jingren's second son Ziyu's daughter for his elder brother's son. Through that inside-out tie, favor and grace grew day by day. Jingren was often ill; each time the court sent Xu Zhifan and others to treat him with medicines and delicacies, while palace envoys asking after his health filed along the road. After that an edict ordered the authorities always to send imperial food to his house.

遷假儀同三司，銀青光祿大夫，食恒山縣幹。車駕或有行幸，在道宿處，每送步障為遮風寒。進位儀同三司、尋加開府，侍書、餘官並如故。每旦須參，卽在東宮停止。及立文林館，中人鄧長颙希旨，奏令總制館事，除侍中。四年，封建安王。洪珍死後，長顒猶存舊款，更相彌縫，得無墜退。除中書監，以疾卒。贈侍中、齊濟等五州刺史、司空公。

He was moved to acting full powers equal to the three dukes and grand master with silver cap and bluegreen tassel, drawing dry rations from Hengshan county. When the imperial carriage went out on progress, at each night's lodging along the way they sent portable screens to keep off wind and cold. He advanced to full powers equal to the three dukes; soon he was further given commander who opens a government office, while his post as attendant calligrapher and his other offices stayed as they were. Each morning he had to attend court and lodged in the Eastern Palace. When the Wenlin Hall was established, the inner attendant Deng Changyu, to please the ruler, memorialized that Jingren should oversee the hall; he was made palace attendant. In the fourth year he was enfeoffed as Prince of Jian'an. After Hong Zhen died, Changyu still kept the old bond; they continued to smooth things over for each other, and Jingren did not fall back. He was made director of the masters of writing and died of illness. Posthumously he was given palace attendant, governor of the five provinces Qi, Ji, and others, and minister of works.

景仁出自寒微，本無識見，一旦開府、侍中、封王。其妻姓奇，莫知氏族所出，容制音辭，事事庸俚。旣詔除王妃，與諸公主、郡君同在朝謁之例，見者為其慚悚。子瑜薄傳父業，更無餘伎，以洪珍故，擢授中書舍人，轉給事黃門侍郎。長息子玉，起家員外散騎侍郎。

Jingren came from humble beginnings and originally had no discernment; in a single stroke he became commander who opens a government office, palace attendant, and prince. His wife's surname was Qi; no one knew what clan she came from. Her bearing, voice, and speech were vulgar in every respect. Once she was enfeoffed by edict as princess consort and stood in court-audience with the princesses and commandery ladies; those who saw her felt shame and alarm on her behalf. His son Ziyu thinly transmitted his father's craft and had no other skill; because of Hong Zhen he was advanced to drafting officer of the masters of writing, then moved to attendant gentleman at the yellow gate who serves matters. His eldest son Ziyu began his career as supernumerary attendant gentleman at the scribal office.

景仁性本卑謙，及用胡人巷伯之勢，坐致通顯，誌操頗改，漸成驕傲。良馬輕裘，徒從擁冗，高門廣宇，當衢向街。諸子不思其本，自許貴遊。自蒼頡以來，八體取進，一人而已。

Jingren's nature was originally humble, but once he rode the barbarian eunuch chamberlain's power to conspicuous eminence his resolve shifted and he gradually grew proud. Fine horses and light furs, attendants in a throng, high gates and broad halls facing the crossroads. His sons did not reflect on their origins and styled themselves noble wanderers. Since Cang Jie, of those who advanced through the eight script styles, he alone.

權會，字正理，河間鄚人也。誌尚沈雅，動遵禮則。少受《鄭易》，探賾索隱，妙盡幽微，《詩》、《書》、《三禮》，文義該洽，兼明風角，妙識玄象。魏武定初，本郡貢孝廉，策居上第，解褐四門博士。樸射崔暹引為館客，甚敬重焉，命世子達拏盡師傅之禮，會因此聞達。暹欲薦會與馬敬德等為諸王師，會性恬靜，不慕榮勢，恥於左宦，固辭。暹亦識其意，遂罷薦舉。尋被尚書符追著作，修國史，監知太史局事。皇建中，轉加中散大夫，餘並如故。

Quan Hui, styled Zhengli, was a man of Mo in Hejian. His aims were deep and refined; in movement he followed ritual rule. In youth he studied Zheng's Changes, probing the hidden until he had exhausted the subtle; in the Odes, Documents, and Three Rites his literary meaning was comprehensive; he was also clear in wind and horn divination and had fine insight into dark signs. At the start of Wei Wuding his native commandery presented him as Filial and Incorrupt; in policy examination he ranked at the top and doffed the headcloth as erudite of the Four Gates. Supervisor Cui Xian brought him in as hall guest and greatly respected him, ordering the heir Da to perform all a tutor's rites toward him; Hui thereby became known. Xian wished to recommend Hui together with Ma Jingde and others as tutors to the princes; Hui's nature was tranquil and he did not covet glory or power, ashamed of left-hand office, and firmly declined. Xian also understood his intent and stopped the recommendation. Soon he was pursued by an order from the masters of writing to serve as author, revise the national history, and oversee affairs of the Directorate of Astronomy. In Huangjian he was further made grand master of the scattered cohort; the rest remained as before.

會參掌雖繁，教授不闕。性甚儒懦，似不能言，及臨機答難，酬報如響。動必稽古，辭不虛發，由是為儒宗所推。而貴遊子弟慕其德義者，或就其宅，或寄宿鄰家，晝夜承間，受其學業。會欣然演說，未嘗懈怠。

Though his concurrent duties were many, he did not neglect teaching. His nature was very Confucian and timid, as if he could not speak; yet when facing a challenge on the spot his replies came like an echo. In movement he always checked against antiquity; his words were never empty, and the Confucian leaders pushed him forward. Yet sons of noble wanderers who admired his virtue and righteousness would come to his house or lodge with neighbors nearby, day and night seizing intervals to receive his learning. Hui would lecture gladly and never slacken.

雖明風角，解玄象，至於私室，輒不及言，學徒有請問者，終無所說。每云：「此學可知不可言。諸君並貴遊子弟，不由此進，何煩問也。」會唯有一子，亦不以此術教之，其謹密也如此。曾令家人遠行，久而不反。其行人還，垂欲至宅，乃逢寒雪，寄息他舍。會方處學堂講說，忽有旋風瞥然，吹雪入戶。會乃笑曰：「行人至，何意中停。」遂命使人令詣某處追尋，果如其語。每為人占筮，小大必中。但用爻辭、彖象以辯吉兇，《易》占之屬，都不經口。

Though he was clear in wind and horn and understood dark signs, in private quarters he never spoke of them; when students asked, in the end he said nothing. He would always say, "This learning can be known but cannot be spoken. You are all sons of noble wanderers; you do not advance by this path—why trouble to ask?" Hui had only one son and did not teach him this art either; such was his caution and secrecy. Once he sent a household member on a distant journey who was long in returning. When the traveler came back, just about to reach the house, he met with cold snow and lodged at another inn. Hui was in the lecture hall giving instruction when suddenly a whirlwind flashed by and blew snow into the room. Hui then laughed and said, "The traveler has arrived—why stop midway?" He then ordered a man sent to seek him at a certain place; it turned out exactly as he had said. Whenever he divined for others, great or small, he always hit the mark. But he used only the line texts and the judgment images to distinguish fortune and misfortune; divination of the Changes sort he never spoke from his mouth.

會本貧生，無僕隸，初任助教之日，恒乘驢上下。且其職事處多，每須經歷，及其退食，非晚不歸。曾夜出城東門，鐘漏已盡，會唯獨乘驢。忽有二人，一人牽頭，一人隨後，有似相助，其回動輕漂，有異生人。漸漸失路，不由本道。會心甚怪之，遂誦《易經》上篇。一卷不盡，前後二人，忽然離散。會亦不覺墮驢，因爾迷悶，至明始覺。方知墮驢之處，乃是郭外，才去家數里。

Hui was originally a poor student with no servants; in his first days as adjunct he always rode a donkey up and down. Moreover his duties lay in many places and he had to pass through them constantly; when he left office for the day he did not return until late. Once at night he went out the eastern gate; the clepsydra had already run out and Hui rode his donkey alone. Suddenly there were two men—one leading the head, one following behind—as if helping; their turning and movement were light and drifting, unlike living men. Gradually they lost the road and did not follow the original path. Hui thought it very strange and so recited the upper part of the Book of Changes. Before one scroll was finished the two men before and behind suddenly scattered. Hui also did not notice he had fallen from the donkey and grew dizzy; only at dawn did he come to. Then he knew the place where he had fallen from the donkey was outside the city wall, only a few li from home.

有一子，字子襲，聰敏精勤，幼有成人之量。不幸先亡，臨送者為其傷慟，會唯一哭而罷，時人尚其達命。

He had one son, styled Zixi, clever, keen, and diligent in youth, with the measure of a grown man. Unfortunately he died first; those who escorted him wept in grief, but Hui wept only once and stopped—men of the time admired his acceptance of fate.

武平年，自府還第，在路無故馬倒，遂不得語，因爾暴亡，時年七十六。註《易》一部，行於世。會生平畏馬，位望所至，不得不乘，果以此終。

In the Wuping years, returning from his office to his residence, on the road for no reason his horse fell; he could not speak and died suddenly, aged seventy-six. He annotated one work on the Changes, which circulated in the world. All his life Hui feared horses; the rank and eminence he reached forced him to ride, and in the end it was by this that he perished.

張思伯，河間樂城人也。善說《左氏傳》，為馬敬德之次。撰《刊例》十卷，行於時，亦治《毛詩》章句，以二經教齊安王廓。武平初，國子博士。

Zhang Sibai was a man of Yuecheng in Hejian. Skilled at expounding Zuo's Commentary on the Spring and Autumn, he stood second to Ma Jingde. He compiled ten juan of Exemplary Precedents for Publication, which circulated in his day; he also worked through the Mao version of the Odes in chapter-and-commentary form, and with these two classics instructed Prince of Qi'an, Kuo. At the opening of Wuping he was a doctor of the Imperial University.

張雕，中山北平人也。家世貧賤，而慷慨有志節，雅好古學。精力絕人，負篋從師，不遠千里。遍通《五經》，尤明《三傳》，弟子遠方就業者以百數，諸儒服其強辨。

Zhang Diao came from Pingbei in Zhongshan. His house was poor and low, yet he was open-handed and full of resolve, with a deep love for antiquity and the old learning. His strength was beyond other men; he shouldered a book-chest and followed teachers a thousand li without flinching. He mastered the Five Classics throughout and was especially clear in the Three Commentaries; students who came from afar to study under him numbered in the hundreds, and the ru scholars bowed to his force in debate.

魏末，以明經召入霸府，高祖令與諸子講讀。起家殄寇將軍，稍遷太尉長流參軍、定州主簿。從世宗赴幷，除常山府長流參軍。天保中，為永安王府參軍事。顯祖崩於晉陽，擢兼祠部郎中，典喪事，從梓宮還鄴。乾明初，除國子博士。遷平原太守，坐贓賄失官。世祖卽位，以舊恩除通直散騎侍郎。瑯邪王儼求博士精儒學，有司以雕應選，時號得人。尋為涇州刺史。未幾，拜散騎常侍，復為儼講。值帝侍講馬敬德卒，乃入授經書。帝甚重之，以為侍讀，與張景仁並被尊禮，同入華光殿，共讀《春秋》。加國子祭酒，假儀同三司，待詔文林館。

At the end of Wei he was summoned into the hegemon's office for his mastery of the classics; Gaozu ordered him to lecture and read with the princes. He began his career as General Who Extinguishes Bandits, then rose by degrees to long-flow aide in the Grand Marshal's office and chief clerk of Ding province. He followed Shizong to Bing and was made long-flow aide in the Prince of Changshan's establishment office. In the Tianbao era he served as staff officer in the Prince of Yong'an's establishment office. When Xianzu died at Jinyang, Diao was promoted to acting director in the Ministry of Rites to oversee the mourning and accompanied the bier back to Ye. At the opening of Qianming he was made doctor of the Imperial University. He was moved to governor of Pingyuan and lost his post on a charge of bribery. When Shizu took the throne, old favor won him the post of attendant of direct communication and irregular cavalry. Prince of Langye Yan wanted a doctor steeped in Confucian learning; the authorities nominated Diao, and the talk of the time said the right man had been found. Soon he was made inspector of Jing province. Before long he was appointed attendant of irregular cavalry and again lectured for Yan. When Ma Jingde, the emperor's lecturer-in-attendance, died, Diao entered to transmit the classics in his place. The emperor valued him highly, made him reader-in-attendance, and with Zhang Jingren he shared equal honor; together they entered the Hall of Splendid Light to read the Spring and Autumn Annals. He was further made Director of the Imperial University, given acting insignia equal to the Three Excellencies, and kept on call at the Forest of Literature Hall.

胡人何洪珍大蒙主上親寵，與張景仁結為婚媾。雕以景仁宗室，自託於洪珍，傾心相禮，情好日密，公私之事，雕常為其指南。時穆提婆、韓長鸞與洪珍同侍帷幄，知雕為洪珍謀主，甚忌惡之。洪珍又奏雕監國史。尋除侍中，加開府，奏度支事，大被委任，言多見從。特勑奏事不趨，呼為博士。雕自以出於微賤，致位大臣，勵精在公，有匪躬之節，欲立功效以報朝恩。論議抑揚，無所回避。宮掖不急之費，大存減省，左右縱恣之徒，必加禁約，數譏切寵要，獻替帷扆。上亦深倚仗之，方委以朝政。雕便以澄清為己任，意氣甚高。嘗在朝堂謂鄭子信曰：「向入省中，見賢家唐令處分極無所以，若作數行兵帳，雕不如邕，若致主堯舜，身居稷、契，則邕不如我。」其矜誕如此。

The Hu man He Hongzhen had won the ruler's intimate favor; he and Zhang Jingren bound their houses by marriage. Because Jingren was of the imperial clan, Diao attached himself to Hongzhen and poured out his heart in courtesy; day by day their affection grew close, and in public and private affairs Diao often served as his guide. At that time Mutipo, Han Changluan, and Hongzhen alike attended within the curtain; knowing Diao was Hongzhen's chief strategist, they hated him to the bone. Hongzhen also memorialized that Diao should supervise the national history. Soon he was made attendant-in-chief, given the grand marshal's office, and put in charge of revenue affairs; he was greatly entrusted, and his words were often followed. A special edict allowed him to report without hurrying; the court called him the Doctor. Diao, knowing he had risen from the humblest origins to great minister, strove in public affairs with a spirit that would not spare his own body, wishing to establish merit and repay the court's grace. In debate he would raise or lower a point without evasion. Unnecessary expenses within the palace were sharply cut; those about him who indulged in license were strictly restrained; he repeatedly rebuked the favored and powerful and offered counsel at the throne's side. The ruler also leaned on him deeply and was about to entrust him with the government of the court. Diao then took clarification as his own charge, and his spirit ran very high. Once in the court hall he said to Zheng Zixin, "When I went into the Secretariat just now, I saw your esteemed family's Tang Ling's dispositions were utterly without reason. If it were making a few lines of military registers, Diao would not match Yong; if it were bringing the ruler to Yao and Shun and oneself occupying the stations of Hou Ji and Qi, then Yong would not match me." His arrogance and extravagance ran to such a pitch.

長鸞等慮其干政不已，陰圖之。會雕與侍中崔季舒等諫帝幸晉陽，長鸞因譖之，故俱誅死。臨刑，帝令段孝言詰之。雕致對曰：「臣起自諸生，謬被抽擢，接事累世，常蒙恩遇，位至開府侍中，光寵隆洽。每思塵露，微益山海。今者之諫，臣實首謀，意善功惡，無所逃死。伏願陛下珍愛金玉，開發神明，數引賈誼之倫，論說治道，令聽覽之間，無所擁蔽，則臣雖死之日，猶生之年。」歔欷流涕，俯而就戮，侍衛左右莫不憐而壯之。時年五十五。子德沖等徙於北邊。南安之反，德沖及弟德揭俱死。

Changluan and the rest feared he would not cease meddling in government and plotted against him in secret. It happened that Diao, together with attendant-in-chief Cui Jishu and others, remonstrated against the emperor's journey to Jinyang; Changluan slandered them, and so all were put to death. At the execution the emperor ordered Duan Xiaoyan to question him. Diao replied, "Your servant rose from among the ru scholars, was wrongly drawn up and promoted, received office through successive reigns, and constantly enjoyed grace; I reached grand marshal's office and attendant-in-chief, with glory and favor heaped upon me. Each time I thought how dust and dew might in the smallest measure repay mountains and seas. In today's remonstrance I was truly the chief plotter; the intent was good but the outcome evil, and there is no escaping death. I humbly pray Your Majesty will treasure gold and jade, open and develop your divine clarity, often summon men of Jia Yi's sort to discuss the way of governance, so that between what you hear and behold nothing is blocked—and then though the day of my death come, it will be as a day of life." He sobbed with tears streaming, bowed his head and went to the blade; the guards on either side all pitied him and yet found him splendid. He was fifty-five. His son Dechong and the rest were banished to the northern frontier. When Nan'an rebelled, Dechong and his younger brother Dejie both died.

德沖和謹謙讓，善於人倫，聰敏好學，頗涉文史。以帝師之子，早見旌擢。歷員外散騎侍郎、太師府掾，入為中書舍人，隨例待詔。其父之戮也，德沖在殿庭執事，目見冤酷，號哭殞絕於地，久之乃蘇。

Dechong was harmonious, careful, and yielding, skilled in human relations, clever and fond of learning, and had dipped into letters and histories. As the son of the emperor's teacher, he was early singled out for promotion. He passed through attendant of irregular cavalry outside the regular roster and recorder in the Grand Tutor's establishment office, then entered as gentleman of the Secretariat and, by precedent, was kept on call. At his father's execution Dechong was on duty in the palace hall; he saw the cruel injustice with his own eyes, wailed until he collapsed senseless on the ground, and only after a long while came back to himself.

孫靈暉，長樂武強人也。魏大儒秘書監惠蔚，靈暉之族曾王父也。靈暉少明敏，有器度。惠蔚一子早卒，其家書籍多在焉。靈暉年七歲，便好學，日誦數千言，唯尋討惠蔚手錄章疏，不求師友。《三禮》及《三傳》皆通宗旨，始就鮑季詳、熊安生質問疑滯，其所發明，熊、鮑無以異也。舉冀州刺史秀才，射策高第，授員外將軍。後以儒術甄明，擢授太學博士。遷北徐州治中，轉潼郡太守。

Sun Linghui came from Wuqiang in Changle. Huiwei, the great ru of Wei and director of the Secretariat, was Linghui's great-great-grandfather on his mother's side. Linghui from youth was bright and keen, with capacity and measure. Huiwei's one son had died early; most of the family's books were there. At seven sui Linghui already loved learning; each day he recited several thousand words, seeking out only the chapter summaries Huiwei had copied by hand, and not asking teachers or friends. The Three Rites and the Three Commentaries he mastered in their main purport; when he first went to Bao Jixiang and Xiong Ansheng to question what puzzled him, what he brought to light left Xiong and Bao with nothing to differ over. He was nominated as the Ji province's xiucai; in the archery-and-writing examination he took a high place and was given the rank of acting general outside the regular roster. Later, because his Confucian learning was clear and distinguished, he was promoted and appointed doctor of the Grand Academy. He was moved to supervisory aide of North Xuzhou and then transferred to governor of Tong commandery.

天統中，敕令朝臣推舉可為南陽王綽師者，吏部尚書尉瑾表薦之，征為國子博士，授南陽王經。王雖不好文學，亦甚相敬重，啟除其府諮議參軍。綽除定州刺史，仍隨之鎮。綽所為猖蹶，靈暉唯默默憂悴，不能諫止。綽欲以管記馬子結為諮議參軍，乃表請轉靈暉為王師，以子結為諮議。朝廷以王師三品，啟奏不合。後主於啟下手答，云「但用之」，仍手報南陽書，並依所奏。儒者甚以為榮。綽除大將軍，靈暉以王師領大將軍司馬。綽誅，停廢。從綽死後，每至七日及百日終，靈暉恒為綽請僧設齋，轉經行道。齊亡後數年卒。

In the Tiantong era an edict ordered court ministers to recommend who might serve as teacher to Prince of Nanyang, Chuo; the Minister of Personnel Yu Jin memorialized him; he was summoned as doctor of the Imperial University and transmitted the classics to the prince. Though the prince did not love letters, he still greatly respected Linghui and memorialized to make him consulting aide in the prince's establishment office. When Chuo was made inspector of Ding province, Linghui still followed him to the garrison. What Chuo did was reckless and violent; Linghui could only grieve in silence and could not remonstrate and stop him. Chuo wished to make his recorder Ma Zijie consulting aide; he therefore memorialized asking to transfer Linghui to prince's teacher and make Zijie consulting aide. The court held that prince's teacher was third rank and that such a memorial did not accord with regulations. The Later Ruler wrote a reply beneath the memorial: "Simply use him," and still wrote in his own hand to the Prince of Nanyang; both followed what had been memorialized. The ru scholars greatly took it as glory. When Chuo was made grand marshal, Linghui as prince's teacher concurrently held the post of chief of staff in the grand marshal's establishment office. When Chuo was executed, Linghui was suspended and dismissed. After Chuo's death, on each seventh day and at the end of the hundredth day Linghui always begged monks on Chuo's behalf and set out offerings, turning the sutras and walking the rite. Several years after Qi's fall he died.

子萬壽，聰識機警，博涉群書，《禮傳》俱通大議，有辭藻，尤甚詩詠。齊末，陽休之辟為開府行參軍。隋奉朝請、滕王文學、豫章長史。卒於大理司直。

His son Wanshou was clever, perceptive, and quick; he ranged widely through many books, mastered the main purport of both Rites and Commentaries, had literary polish, and was especially given to poetry. Late in Qi, Yang Xiuzhi recruited him as traveling staff officer in an establishment that opened the government. Under Sui he was court gentleman attendant, literary scholar to the Prince of Teng, and chief administrator of Yuzhang. He died in the post of direct judge in the Court of Review.

馬子結者，其先扶風人也。世居涼土，太和中入洛。父祖俱清官。子結兄弟三人，皆涉文學。陽休之牧西兗，子廉、子尚、子結與諸朝士各有詩言贈，陽總為一篇酬答，卽詩云「三馬俱白眉」者也。子結以開府行參軍擢為南陽王管記，隨綽定州。綽每出遊獵，必令子結走馬從禽。子結旣儒緩，衣垂帽落，或噭或啼，令騎驅之，非墜馬不止，綽以為歡笑。由是漸見親狎，啟為諮議云。

Ma Zijie—his forebears were men of Fufeng. For generations they dwelt in the Liang lands; in the Taihe era they entered Luoyang. Father and grandfathers alike held clean offices. The three brothers Zijie, Zilian, and Zishang were all versed in letters. When Yang Xiuzhi governed West Yan, Zilian, Zishang, Zijie, and the other court gentlemen each had a poem of farewell; Yang gathered them into one piece in reply—that is the poem that says "the three Ma all have white brows." Zijie was promoted from traveling staff officer in an establishment that opened the government to recorder for Prince of Nanyang Chuo and followed Chuo to Ding province. Whenever Chuo went out to tour and hunt, he always made Zijie run his horse alongside the game. Zijie was by nature ru-soft; his robes trailed and his hat slipped, and he would cry out or weep; Chuo had the riders drive him on and would not stop until Zijie fell from his horse—Chuo took it for sport. By this he gradually grew intimate; Chuo memorialized to make him consulting aide.

石曜，字白曜，中山安喜人，亦以儒學進。居官至清儉。武平中黎陽郡守，值斛律武都出為兗州刺史，武都卽丞相咸陽王世子，皇后之兄，性甚貪暴。先過衛縣，令丞以下聚斂絹數千疋以遺之。及至黎陽，令左右諷動曜及郡治下縣官。曜手持一縑而謂武都曰：「此是老石機杼，聊以奉贈。自此來並須出於吏民，吏民之物，一毫不敢輒犯。」武都亦知曜清素純儒，笑而不責。著《石子》十卷，言甚淺俗。後終於譙州刺史。此外行事史闕焉。

Shi Yao, styled Baiyao, came from Anxi in Zhongshan; he too advanced through Confucian learning. In office he reached the end as pure and frugal. In Wuping he was governor of Liyang commandery; it happened that Hulü Wudu went out as inspector of Yan province—Wudu was the heir of the Chancellor, Prince of Xianyang, and the empress's elder brother, and by nature was very greedy and violent. He had first passed through Wei county; the magistrate, assistant, and those below had levied several thousand bolts of silk as gifts to him. When he reached Liyang he had those at his side hint and stir up Yao and the county officials under the commandery. Yao held a single bolt of silk in his hand and said to Wudu, "This is old Shi's loom-cloth; I offer it merely as a gift. Beyond this, everything must come from clerks and people; of what belongs to clerks and people, not a hair's breadth may be rashly touched." Wudu also knew Yao was pure, plain, and a pure ru; he laughed and did not blame him. He authored ten juan of Master Shi, whose words were very shallow and vulgar. Later he ended his days as inspector of Qiao province. Beyond this, their deeds in the histories are lacking.

贊曰：大道旣隱，名教是遵，以斯建國，以此立身。帝圖雜霸，儒風未純，何以不墜，弘之在人。

Praise: The Great Way has already been hidden; name and teaching are what one follows—with these a state is built, with these a person stands. The imperial design mixed with hegemony; the ru wind was not yet pure—how could it not fall? To keep it from falling was to enlarge it in men.

全文以中華書局、一九七二年十一月、第一版《北齊書》為本校。

The full text uses the Zhonghua Shuju first edition of the Book of Northern Qi (November 1972) as the base for collation.

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