Volume 81 Biographies 69: Confucian Scholars 1

儒林上

Confucian Scholars, Part 1

列傳第六十九儒林上

Biography 69: Confucian Scholars, Part 1

梁越盧醜張偉梁祚平恆陳奇劉獻之張吾貴劉蘭孫惠蔚族曾孫靈暉馬子結石曜靈暉子萬壽徐遵明董徵李業興子崇祖李鉉馮偉張買奴劉軌思鮑季詳邢峙劉晝馬敬德子元熙張景仁權會張思伯張雕武郭遵

Liang Yue, Lu Chou, Zhang Wei, Liang Zuo, Ping Heng, Chen Qi, Liu Xianzhi, Zhang Wugui, Liu Lan, Sun Huiwei and his clan, the great-grandson Linghui, Ma Zijie, Shi Yao, Linghui's son Wanshou, Xu Zunming, Dong Zheng, Li Yexing, his son Chongzu, Li Xuan, Feng Wei, Zhang Mainu, Liu Guisi, Bao Jixiang, Xing Zhi, Liu Zhou, Ma Jingde, his son Yuanxi, Zhang Jingren, Quan Hui, Zhang Sibo, Zhang Diaowu, and Guo Zun

儒者，其為教也大矣，其利物也博矣！以篤父子，以正君臣。開政化之本原，鑿生靈之耳目，百王損益，一以貫之。雖世或汙隆，而斯文不墜。自永嘉之後，宇內分崩，禮樂文章，掃地將盡。魏道武初定中原，雖日不暇給，始建都邑，便以經術為先。立太學，置《五經》博士生員千有餘人。天興二年春，增國子太學生員至三千人。豈不以天下可馬上取之，不可以馬上臨之？聖達經猷，蓋為遠矣。四年春，命樂師入學習舞，釋菜于先師。明元時，改國子為中書學，立教授博士。太武始光三年春，起太學於城東。後征盧玄、高允等，而令州郡各舉才學。於是人多砥尚，儒術轉興。獻文天安初，詔立鄉學，郡置博士二人，助教二人，學生六十人。後詔大郡立博士二人，助教四人，學生一百人；次郡立博士二人，助教二人，學生八十人；中郡立博士一人，助教二人，學生六十人；下郡立博士一人，助教一人，學生四十人。太和中，改中書學為國子學，建明堂、辟雍，尊三老五更，又開皇子之學。及遷都洛邑，詔立國子、太學、四門小學。孝文欽明稽古，篤好墳籍，坐輿據鞍，不忘講道。劉芳、李彪諸人以經書進，崔光、邢巒之徒以文史達。其餘涉獵典章，閑集詞翰，莫不縻以好爵，動貽賞眷。於是斯文郁然，比靈斯周、漢。宣武時，復詔營國學。樹小學於四門，大選儒生以為小學博士，員四十人。雖黌宇未立，而經術彌顯。時天下承平，學業大盛，故燕、齊、趙、魏之間，橫經著錄，不可勝數。大者千餘人，小者猶數百。州舉茂異，郡貢孝廉，對揚王庭，每年逾眾。神龜中，將立國學，詔以三品以上，及五品清官之子以充生選。未及簡置，仍復停寢。正光三年，乃釋奠于國學，命祭酒崔光講《孝經》，始置國子生三十六人。暨孝昌之後，海內淆亂，四方校學，所存無幾。

The teaching of the Confucian school is vast in scope, and its benefits to the world are far-reaching! It strengthens the bond between father and son and sets right the relationship between ruler and minister. It lays open the foundations of governance and civilization and awakens the minds of the people; through all the changes wrought by successive dynasties, its thread runs unbroken. Though the times may decline or flourish, this tradition of learning has never been lost. After the Yongjia reign, the realm fell apart, and ritual, music, and letters were all but swept away. When Emperor Daowu of Wei first pacified the Central Plains, though pressed by daily affairs, he made classical studies a priority as soon as he began building his capitals. He founded the Imperial Academy and enrolled over a thousand students in the Five Classics doctoral program. In the spring of the second year of Tianxing, enrollment at the National University and Imperial Academy was raised to three thousand students. For did he not grasp that an empire may be won on horseback, but cannot be governed from the saddle? How far-sighted was this sage's understanding of the classics! In the spring of the fourth year, he had music masters enter the academy to learn ceremonial dance and offered vegetables in honor of the ancient sages. Under Emperor Mingyuan, the National University was renamed the Directorate School, with professors and doctoral lecturers appointed. In the spring of the third year of Shiguang under Emperor Taiwu, the Imperial Academy was built east of the capital. He later summoned scholars such as Lu Xuan and Gao Yun and ordered each province and commandery to recommend men of learning and ability. As a result, many took up the pursuit of learning, and Confucian scholarship began to flourish anew. At the start of the Tian'an era under Emperor Xianwen, an edict established village schools, with each commandery assigned two doctors, two assistant teachers, and sixty students. A later edict stipulated that large commanderies should have two doctors, four assistant teachers, and one hundred students; medium commanderies two doctors, two assistant teachers, and eighty students; mid-sized commanderies one doctor, two assistant teachers, and sixty students; and smaller commanderies one doctor, one assistant teacher, and forty students. During the Taihe era, the Directorate School was restored as the National University; the Bright Hall and Imperial College were constructed; the Three Elders and Five More Venerable were honored; and schools for the imperial princes were established. After the move to Luoyang, an edict founded the National University, the Imperial Academy, and the Four Gates Elementary School. Emperor Xiaowen was a keen student of antiquity who loved the classical texts devotedly; whether riding in his carriage or on horseback, he never ceased expounding the classics. Liu Fang, Li Biao, and others rose through mastery of the classics, while Cui Guang, Xing Luan, and their peers gained prominence through letters and history. All others who dipped into the canon or excelled in literary composition were rewarded with fine offices and showered with imperial favor. Learning thus flourished abundantly, rivaling in splendor the great ages of Zhou and Han. Under Emperor Xuanwu, an edict again ordered the rebuilding of the National University. An elementary school was established at the Four Gates, and forty eminent Confucian scholars were chosen as its doctoral lecturers. Though the school buildings had not yet been completed, classical scholarship grew ever more prominent. The realm was at peace and scholarship thrived; throughout Yan, Qi, Zhao, and Wei, scholars with classics in hand and students on their rolls were beyond counting. The largest schools had over a thousand students; even the smallest had several hundred. Provinces nominated outstanding scholars, commanderies sent up filial and incorrupt candidates, and each year more thronged the imperial court for examination than the year before. During the Shengui era, as the National University was being planned, an edict stipulated that sons of third-rank officials and above, and sons of fifth-rank pure officials, should serve as student candidates. Before selections could be made, the project was suspended once again. In the third year of Zhengguang, the libation ceremony was held at the National University; Libationer Cui Guang lectured on the Classic of Filial Piety; and thirty-six National University students were enrolled for the first time. After the Xiaochang era, the realm fell into chaos, and few schools anywhere survived.

齊神武生于邊朔，長於戎馬，杖義建旗，掃清區縣。因魏氏喪亂，屬爾硃殘酷，文章咸蕩，禮樂同奔，弦歌之音且絕，俎豆之容將盡。永熙中，孝武復釋奠于國學，又于顯陽殿詔祭酒劉欽講《孝經》，黃門李鬱說《禮記》，中書舍人盧景宣講《大戴禮夏小正》篇，復置生七十二人。及永熙西遷，天平北徙，雖庠序之制，有所未遑，而儒雅之道，遽形心慮。時初遷都于鄴，國子置生三十六人。至興和、武定之間，儒業復盛矣。始天平中，范陽盧景裕同從兄仲禮于本郡起逆，齊神武免其罪，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。同軌雲亡，復征中山張雕武、勃海李鉉、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。然爰自始基，暨于季世，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，蓋有由焉。夫帝王子孫，習性驕逸。況義方之情不篤，邪僻之路競開，自非得自生知，體包上智。而內縱聲色之娛，外多犬馬之好，安能入則篤行，出則友賢者也？徒有師傅之資，終無琢磨之實。貴遊之輩，飾以明經，可謂稽山竹箭，加之括羽，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。胄子以通經進仕者，唯博陵崔子發、廣平宋遊卿而已。自外莫見其人。幸朝章寬簡，政綱疏闊，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。入閭里之內，乞食為資，憩桑梓之陰，動逾十數。燕、趙之俗，此眾尤甚焉。齊制，諸郡並立學，置博士、助教授經。學生俱久差逼充員，士流及豪富之家，皆不從調。備員既非所好，墳籍固不開懷。又多被州郡官人驅使，縱有遊惰，亦不檢察。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。

Emperor Shenwu of Qi was born on the northern frontier and reared in the saddle; rallying men under the banner of righteousness, he swept the realm clean of disorder. In the chaos of the dying Wei and the cruelty of the Erzhu clan, literature was destroyed, ritual and music fled together, the sound of stringed instruments and song all but died out, and the rites of sacrifice were nearly lost. During the Yongxi era, Emperor Xiaowu again held the libation ceremony at the National University; at the Xianyang Hall he had Libationer Liu Qin lecture on the Classic of Filial Piety, Li Yu of the Huangmen expound the Book of Rites, and Secretariat Gentleman Lu Jingxuan lecture on the "Xiaozheng" chapter of the Elder Dai's Rites; and seventy-two students were enrolled anew. When the court moved west at Yongxi and north at Tianping, though the school system could not yet be fully restored, the cause of refined learning swiftly took root in the rulers' minds. When the capital was first moved to Ye, thirty-six students were enrolled at the National University. By the Xinghe and Wuding eras, Confucian scholarship had flourished once more. Early in the Tianping era, Lu Jingyu of Fanyang and his cousin Zhongli rebelled in their home commandery; Emperor Shenwu pardoned them, lodged them as honored guests, and had them instruct the Prince of Taiyuan and his brothers in the classics. After Jingyu's death, Li Tonggui of Zhao commandery took his place. Both men received extraordinary favor and were treated with exceptional honor. After Tonggui's death, Zhang Diaowu of Zhongshan, Li Xuan of Bohai, Diao Rou, Shi Yao of Zhongshan, and others were summoned in succession to serve as tutors to the imperial princes. Under the Tianbao, Daning, and Wuping reigns as well, eminent Confucians were brought in to instruct the crown prince and the princes in the classics. Yet from the founding of the dynasty to its decline, only the Prince of Jinan, while heir apparent, was naturally bright and diligent enough to cultivate his own excellence. The rest were mostly arrogant and unruly, constantly violating propriety; day after day they grew worse, yet nothing worthy was ever heard of them. To carve ice or sculpt rotten wood is futile work—and there were good reasons why their schooling came to nothing. Imperial sons and grandsons are by nature proud and dissolute. When the moral guidance of their tutors is weak and devious paths beckon on every side, how could they succeed unless born with innate wisdom? Yet they indulged pleasures within and pursued horses and hounds without—how could they practice virtue at home or seek out worthy companions abroad? They had tutors in name only, and in the end no real refinement took place. For the sons of the nobility, a show of classical learning was like fitting feathers to bamboo arrows from Mount Ji—official rank could be picked up at will, as surely as one could know. Yet in the Qi dynasty the offices charged with education were sometimes left vacant; tutors, protectors, advisers, and assistants were all appointed from among old meritocrats; and the doctors of the National University held only empty titles. Only the National University itself had a few dozen students at all. Of the imperial clansmen who rose through mastery of the classics, only Cui Zifa of Boling and Song Youqing of Guangping come to mind. Beyond these, none are known. Fortunately court regulations were lenient and governance loose; idlers and layabouts filled nine houses in ten. Thus scholars with classics in hand were found in every village and town; and students bearing satchels traveled a thousand li without hesitation to seek instruction. They entered villages to beg for their meals and paused under hometown mulberry trees, often staying ten days or more at each stop. This was especially true in the regions of Yan and Zhao. Under Qi regulations, every commandery was to establish a school with doctors and assistants to teach the classics. Students were conscripted by corvée to fill quotas, while gentry and wealthy families all refused to comply. Since filling quotas was not to their liking, they had no heart for the classical texts. Moreover, many were pressed into service by local officials, and even the idle went unchecked. All this stemmed from the rulers' own lack of interest in learning. Every commandery could examine filial and incorrupt candidates, selecting from among its doctors, assistants, and traveling students those who had mastered the classics. In the written examination of ten questions, those who answered eight or more correctly were granted entry at the ninth rank, and the most outstanding were specially promoted.

周文受命，雅重經典。于時西都板蕩，戎馬生郊。先生之舊章，往聖之遺訓，掃地盡矣！於是求闕文于三古，得至理於千載，黜魏、晉之制度，復姬旦之茂典。盧景宣學通群藝，修五禮之缺；長孫紹遠才稱洽聞，正六樂之壞。由是朝章漸備，學者向風。明皇纂曆，敦尚學藝，內有崇文之觀，外重成均之職。握素懷鉛，重席解頤之士，間出於朝廷；員冠方領，執經負笈之生，著錄於京邑。濟濟焉，足以逾于向時矣。洎保定三年，帝乃下詔尊太保燕公為三老。帝於是服兗冕，乘碧輅，陳文物，備禮容，清蹕而臨太學，袒割以食之，奉觴以酳之。斯固一世之盛事也。其後命輶軒而致玉帛，征沈重于南荊。及定山東，降至尊而勞萬乘，待熊安生以殊禮。是以天下慕向，文教遠覃。衣儒者之服，挾先王之道，開黌舍，延學徒者比肩；勵從師之志，守專門炎業，辭親戚，甘勤苦者成市。雖通儒盛業，不逮魏、晉之臣，而風移俗變，抑亦近代之美也。

When Emperor Wen of Zhou received the Mandate, he held the classics in high esteem. At that time the western capital lay in ruins and war-horses grazed in the suburbs. The teachings of the ancient masters and the legacy of the sages had been swept utterly away! He then sought lost texts from the three ancient dynasties, recovered timeless principles from a millennium of tradition, set aside Wei and Jin institutions, and restored the great rites of the Duke of Zhou. Lu Jingxuan mastered every branch of learning and repaired the gaps in the Five Rites; Changsun Shaoyuan was renowned for his breadth of knowledge and restored the corrupted Six Music. Thus court ritual was gradually restored, and scholars flocked to the new order. Emperor Ming succeeded to the throne and promoted learning; within the palace he established the Hall of Venerating Literature, and without he strengthened the Imperial College. Scholars who grasped brush and plain silk, masters whose layered seats drew eager listeners, appeared at court from time to time; and round-capped, square-collared students bearing classics and satchels enrolled in the capital. The scene was magnificent, surpassing anything seen in earlier days. In the third year of Baoding, the emperor issued an edict honoring the Grand Tutor, Duke of Yan, as one of the Three Elders. The emperor then donned his ceremonial robes, rode in the green carriage, displayed the ritual regalia, and with full ceremony approached the Imperial Academy, where he bared his shoulder to cut meat for the Elder and raised a goblet for him to rinse his mouth. This was truly a grand occasion of the age. He later sent envoys bearing jade and silk to summon eminent scholars from the southern provinces. After pacifying Shandong, he humbled himself before the sage Xiong Ansheng and treated him with exceptional honor. The whole realm turned toward learning, and culture and education spread far and wide. Men in scholars' robes who embraced the way of the ancient kings opened schools and took on students shoulder to shoulder; those who steeled their resolve to study, devoted themselves to a single discipline, left home, and gladly endured hardship filled the streets. Though the great Confucian achievements did not match those of Wei and Jin times, the transformation of customs was nonetheless a glory of the recent age.

自正朔不一，將三百年，師訓紛綸，無所取正。隋文膺期纂曆，平一寰宇，頓天鋼以掩之，賁旌帛以禮之，設好爵以縻之，於是四海九州，強學待問之士，靡不畢集焉。天子乃整萬乘，率百僚，遵問道之儀，觀釋奠之禮。博士罄縣河之辯，侍中竭重席之奧。考正亡逸，研核異同，積滯群疑，渙然冰釋。於是超擢奇俊，厚賞諸儒。京邑達乎四方，皆啟黌校。齊魯趙魏，學者尤多。負笈追師，不遠千里，講誦之聲，道路不絕。中州之盛，自漢魏以來，一時而已。及帝暮年，精華稍竭，不悅儒術，專尚刑名，執政之徒，咸非篤好。暨仁壽間，遂廢天下之學，唯存國子一所，弟子七十二人。煬帝即位，復開庠序，國子、郡縣之學，盛於開皇之初。徽辟儒生，遠近畢至。使相與講論得失於東都之下，納言定其差次，一以聞奏焉。于時，舊儒多已凋亡，惟信都劉士元、河間劉光伯拔萃出類，學通南北，博極今古，後生鑽仰。所制諸經義疏，縉紳咸師宗之。既而外事四夷，戎馬不息，師徒怠散，盜賊群起。禮義不足以防君子，刑罰不足以威小人，空有建學之名，而無弘道之實。其風漸墜，以至滅亡。方領矩步之徒，亦轉死溝壑，凡有經籍，因此湮沒於煨燼矣。遂使後進之士，不復聞《詩書》之言，皆懷攘竊之心，相與陷於不義。《傳》曰：「學者將殖，不學者將落。」然則盛衰是系，興亡攸在，有國有家者，可不慎歟！

For nearly three hundred years, with no unified calendar or reign title, scholarly traditions were tangled and none could be taken as authoritative. Emperor Wen of Sui received the Mandate, unified the realm, drew the net of heaven over all, honored scholars with banners and silk, and bound them with fine offices—whereupon eager students from every corner of the empire gathered without exception. The Son of Heaven then arrayed his chariots, led the hundred officials, performed the ceremony of inquiring about the Way, and observed the libation rites. The doctoral lecturers exhausted their eloquence like Xuanhe of old, and the palace attendants expounded the deepest mysteries from their layered seats. Lost texts were collated, divergent readings examined, and accumulated doubts of generations melted away like ice. He then promoted exceptional scholars and richly rewarded the Confucians. From the capital to the four corners of the realm, schools were established. Qi, Lu, Zhao, and Wei had especially large numbers of scholars. Students traveled a thousand li to follow teachers, and the sound of lectures never ceased along the roads. The Central Plains had not seen such scholarly flourishing since Han and Wei times. In his later years the emperor lost interest in Confucian learning and favored penal law instead; those in power no longer cared for scholarship. During the Renshou era all schools in the realm were closed; only the National University remained, with seventy-two students. Emperor Yang reopened the schools, and the National University and local schools flourished as they had at the start of Kaihuang. He summoned Confucian scholars, and they came from far and near. Scholars debated their views below the Eastern Capital; the Director of Speech ranked their conclusions and reported them to the throne. By then most of the old scholars had died; only Liu Shiyuan of Xindu and Liu Guangbo of Hejian stood out, masters of learning north and south and past and present, whom younger scholars revered. The commentaries on the classics they wrote were adopted as standard texts by the gentry. He then turned to foreign campaigns; war never ceased; teachers and students dispersed; and bandits rose everywhere. Ritual could no longer restrain the noble, nor punishment terrify the base; schools existed in name only, with no real promotion of learning. Learning declined steadily until it was extinguished altogether. Scholars in their ceremonial dress perished in ditches and gullies, and countless classical texts were consumed in the flames. Later generations never heard the words of the Odes and Documents; all nursed hearts of plunder, and together they sank into unrighteousness. The Commentary says: "Those who study will flourish; those who do not study will decline." Surely then prosperity and decline depend on learning, and rise and fall upon it—how can rulers of states and clans fail to be cautious!

漢世，鄭玄並為眾經注解，服虔、何休，各有所說。玄《易》、《詩》、《書》、《禮》、《論語》、《孝經》，虔《左氏春秋》，休《公羊傳》，大行于河北。王肅《易》，亦間行焉。晉世，杜預注《左氏》。預玄孫坦，坦弟驥，于宋朝並為青州刺史，傳其家業，故齊地多習之。

In Han times Zheng Xuan commented on all the classics, while Fu Qian and He Xiu each had their own schools of interpretation. Zheng Xuan's commentaries on the Changes, Odes, Documents, Rites, Analects, and Classic of Filial Piety, Fu Qian's Zuo Commentary, and He Xiu's Gongyang Commentary all flourished in Hebei. Wang Su's commentary on the Changes also circulated there occasionally. In Jin times Du Yu commented on the Zuo Tradition. Yu's great-grandson Tan and Tan's younger brother Ji, who in the Song both served as governors of Qing province, transmitted the family learning, so the Qi region largely followed Du Yu.

自魏末，大儒徐遵明門下講鄭玄所注《周易》。遵明以傳盧景裕及清河崔瑾。景裕傳權會、郭茂。權會早入鄴都，郭茂恆在門下教授，其後能言《易》者，多出郭茂之門。河南及青齊之間，儒生多講王輔嗣所注，師訓蓋寡。

From the late Wei period, the great scholar Xu Zunming taught Zheng Xuan's commentary on the Book of Changes to his disciples. Zunming passed it on to Lu Jingyu and Cui Jin of Qinghe. Jingyu passed it to Quan Hui and Guo Mao. Hui entered Ye early; Guo Mao remained teaching at the gate; afterward most who could expound the Changes came from Guo Mao's school. Between Henan and Qing and Qi, scholars mostly taught Wang Bi's commentary, with few traditional lineages.

齊時，儒士罕傳《尚書》之業，徐遵明兼通之。遵明受業于屯留王聰，傳授浮陽李周仁及勃海張文敬、李鉉、河間權會，並鄭康成所注，非古文也。下里諸生，略不見孔氏注解。武平末，劉光伯、劉士元始得費甝《義疏》，乃留意焉。

Under Qi, few scholars transmitted the Book of Documents; Xu Zunming was among those who did. Zunming studied under Wang Cong of Tunliu and taught Li Zhouren of Fuyang, Zhang Wenjing, Li Xuan, and Quan Hui—all using Zheng Xuan's commentary, not the ancient text version. Village students below rarely encountered Confucius's own commentaries. At the end of Wuping, Liu Guangbo and Liu Shiyuan first obtained Fei Kan's commentary and took it up.

其《詩》、《禮》、《春秋》，尤為當時所尚，諸生多兼通之。

The Odes, Rites, and Spring and Autumn were especially prized; most students mastered several of these.

《三禮》並出遵明之門。徐傳業于李鉉、祖俊、田元鳳、馮傳、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》。于《周儀禮》兼通者，十二三焉。通《毛詩》者，多出於魏朝劉獻之。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、張奉禮、張彫、劉晝、鮑長宣、王元則並得服氏之精微。又有衛覬、陳達、潘叔虔，雖不傳徐氏之門，亦為通解。又有姚文安、秦道靜，初亦學服氏，後兼更講杜元凱所注。其河外儒生，俱伏膺杜氏。其《公羊》、《谷梁》二傳，儒者多不厝懷。《論語》、《孝經》，諸學徒莫不通講。諸儒如權會、李欽、刁柔、熊安生、劉軌思、馬敬德之徒，多自出義疏。雖曰專門，亦皆相祖習也。

The Three Rites all issued from Zunming's school. Xu passed the tradition to Li Xuan, Zu Jun, Tian Yuanfeng, Feng Chuan, Ji Xianjing, Lü Huanglong, and Xia Huaijing. Li Xuan in turn taught Diao Rou, Zhang Mainu, Bao Jixiang, Xing Zhi, Liu Zhou, and Xiong Ansheng. Ansheng passed it to Sun Linghui, Guo Zhongjian, and Ding Side. Later scholars who mastered the Book of Rites were mostly disciples of Ansheng. All students thoroughly mastered the Elder Dai's Rites. Only one or two in ten also mastered the Zhou Ceremonial Rites. Masters of the Mao Odes mostly descended from Liu Xianzhi of Wei. Xianzhi passed it to Li Zhouren. Zhouren taught Dong Lingdu and Cheng Guize. Guize passed it to Liu Jinghe, Zhang Sibo, and Liu Guisi. Later expounders of the Odes mostly came from the two Liu schools. Northern scholars who mastered the Spring and Autumn all used Fu Qian's commentary, also from Xu's line. Zhang Mainu, Ma Jingde, Xing Zhi, Zhang Sibo, Zhang Fengli, Zhang Diao, Liu Zhou, Bao Changxuan, and Wang Yuanze all mastered Fu Qian's subtle teachings. Wei Ji, Chen Da, and Pan Shuqian, though outside Xu's line, also achieved thorough understanding. Yao Wen'an and Qin Daojing first studied Fu Qian, then also taught Du Yu's commentary. Scholars south of the Yellow River all followed the Du school. The Gongyang and Guliang commentaries drew little interest from most scholars. The Analects and Classic of Filial Piety were lectured on by every student without exception. Scholars such as Quan Hui, Li Qin, Diao Rou, Xiong Ansheng, Liu Guisi, and Ma Jingde mostly wrote their own commentaries. Though called specialists, they all inherited from one another's traditions.

大抵南北所為章句，好尚互有不同。江左，《周易》則王輔嗣，《尚書》則孔安國，《左傅》則杜元凱。河洛，《左傳》則服子慎，《尚書》、《周易》則鄭康成。《詩》則並主于毛公，《禮》則同遵于鄭氏。南人約簡，得其英華；北學深蕪，窮其枝葉。考其終始，要其會歸，其立身成名，殊方同致矣。

In general, the commentarial traditions of north and south differed in their preferences. South of the Yangtze, the Changes followed Wang Bi, the Documents Kong Anguo, and the Zuo Tradition Du Yu. In the He and Luo regions, the Zuo Tradition followed Fu Qian, the Documents and Changes Zheng Xuan. Both regions upheld the Mao Odes and followed the Zheng Rites. Southern learning was concise and grasped the essentials; Northern learning was exhaustive but overgrown, pursuing every branch and leaf. Tracing their courses to the end, both paths led to the same achievement of fame and standing.

自魏梁越已下，傳授講議者甚眾，今各依時代而次，以備《儒林》云爾。

From Liang Yue of Wei onward, transmitters and lecturers were very numerous; they are here arranged by era to complete this account of the Confucian Forest.

梁越，字玄覽，新興人也。博通經傳，性純和。魏初，為《禮經》博士。道武以其謹厚，遷上大夫，令授諸皇子經書。明元初，以師傅恩，賜爵祝阿侯，出為雁門太守。獲白雀以獻，拜光祿大夫，卒。

Liang Yue, courtesy name Xuanlan, was from Xinxing. He mastered the classics and commentaries and was gentle by nature. In early Wei he served as doctor of the Book of Rites. Emperor Daowu, valuing his prudence and integrity, promoted him to Grand Master and had him instruct the princes in the classics. At the start of Mingyuan, in recognition of his service as tutor, he was made Marquis of Zhu'e and appointed governor of Yanmen. He presented a white sparrow as tribute, was appointed Grand Master of Splendid Happiness, and died.

盧醜，昌黎徒何人也。襄城王魯元之族也。太武監國，醜以博學入授經。後以師傅舊恩，賜爵濟陰公。位尚書，加散騎常侍，卒于河內太守。

Lu Chou was from Tuhe in Changli. He belonged to the clan of Prince Lu Yuan of Xiangcheng. When Emperor Taiwu was regent, Chou was brought in to teach the classics for his erudition. Later, in recognition of his service as tutor, he was made Duke of Jiyin. He rose to Minister, was additionally made Cavalier Attendant-in-Ordinary, and died as governor of Henei.

張偉，字仲業，太原中都人也。學通諸經。鄉里受業者，常數百人。儒謹泛納。雖有頑固，問至數十，偉告喻殷勤，曾無慍色。常依附經典，教以孝悌，門人感其仁化，事之如父。性清雅，非法不言。太武時，與高允等俱被辟命，授中書博士，累遷為中書侍郎，本國大中正。使酒泉慰勞沮渠無諱，又使宋，賜爵成皋子。出為營州刺史，進爵建安公。卒，贈并州刺史，諡曰康。

Zhang Wei, courtesy name Zhongye, was from Zhongdu in Taiyuan. He mastered all the classics. Several hundred students regularly studied under him in his home district. He accepted students broadly and tolerantly. Even the most stubborn, who asked the same question dozens of times, found him patient and never angry. He constantly drew on the classics to teach filial piety and brotherly duty; his students, moved by his humane influence, served him as a father. He was refined in character and spoke only what was proper. Under Emperor Taiwu he was summoned with Gao Yun and others, appointed Secretariat Doctor, and rose to Secretariat Gentleman and Grand Rectifier of his native commandery. He was sent to Jiuquan to console Juqu Wuhui and also as envoy to Song, and was granted the title Viscount of Chenggao. He was appointed governor of Yingzhou and advanced to Duke of Jian'an. He died and was posthumously made governor of Bingzhou with the posthumous title Kang.

梁祚，北地泥陽人也。父邵，皇始二年歸魏，位濟陽太守。至祚，居趙郡。祚篤志好學，曆習經典，尤善《公羊春秋》、鄭氏《易》，常以教授。有儒者風，而無當世之才。與幽州別駕平恆有舊，恆時請與論經史。辟秘書中散，稍遷秘書令，為李䐶所排擯，退為中書博士。後出為統萬鎮司馬，徵為散令。撰並陳壽《三國志》，名曰《國統》。又作《代都賦》，頗行於世。清貧守素，不交勢貴，卒。子元吉，有父風。

Liang Zuo was from Niyang in Beidi. His father Shao submitted to Wei in the second year of Huangshi and became governor of Jiyang. By Zuo's time the family had settled in Zhao commandery. Zuo was devoted to learning, studied the classics thoroughly, and was especially skilled in the Gongyang Spring and Autumn and Zheng Xuan's Changes, which he taught constantly. He had the bearing of a scholar but lacked talent for practical affairs of the age. He was old friends with Ping Heng, Commandery Assistant of Youzhou, who often invited him to discuss classics and history. He was summoned as Secretariat Regular Attendant, rose to Secretariat Director, was forced out by Li Chong, and was demoted to Secretariat Doctor. He later served as Military Administrator of Tongwan and was recalled as Regular of the Scattered. He compiled Chen Shou's Records of the Three Kingdoms under the title National Succession. He also wrote the Rhapsody on the Capital of Dai, which enjoyed wide circulation. He lived in poverty and integrity, kept aloof from the powerful, and died. His son Yuanji inherited his father's character.

平恆，字繼叔，燕郡薊人也。祖視、父儒，並仕慕容為通宦。恆耽勤讀誦，多通博聞。自周以降，暨于魏世，帝王傳代之由，貴臣升降之緒，皆撰品第，商略是非，號曰《略注》，合百餘篇。安貧樂道，不以屢空改操。徵為中書博士。久之，出為幽州別駕。廉貞寡欲，不營資產，衣食至常不足，妻子不免饑寒。後遷秘書丞。時高允為監，河間邢祐、北平陽嘏、河東裴宗、廣平程駿、金城趙元順等為著作郎。允每稱博通經籍，無過恆也。

Ping Heng, courtesy name Jishu, was from Ji in Yan commandery. His grandfather Shi and father Ru both served the Murong as general officials. Heng devoted himself to reading and recitation and was widely learned. From Zhou through Wei he compiled rankings of dynastic succession and ministerial careers, weighing right and wrong in a work titled Brief Notes of over a hundred chapters. He was content in poverty and devoted to the Way, never changing his principles despite his empty purse. He was summoned as Secretariat Doctor. After some time he was appointed Commandery Assistant of Youzhou. He was upright and frugal, kept no property, and often lacked food and clothing; his wife and children knew hunger and cold. He was later promoted to Secretariat Assistant. At that time Gao Yun was Director; Xing You of Hejian, Yang Gu of Beiping, Pei Zong of Hedong, Cheng Jun of Guangping, Zhao Yuanshun of Jincheng, and others served as Composition Gentlemen. Gao Yun always said that in mastery of the classics, none surpassed Heng.

恆三子，並不率父業，好酒自棄。恆常忿其世衰，植杖巡舍，側崗而哭。不為營事婚宦，任意官娶，曰：「此輩會是衰頓，何煩勞我！」故仕娉濁碎，不得及其門流。別構精廬，並置經籍於中，一奴自給，妻子莫得而往，酒食亦不與同。時有珍美，呼時老東安公刁雍等共飲啖之，家人無得嘗焉。太和十年，以恆為秘書令，而固請為郡，未受而卒。贈幽州刺史、都昌侯，諡曰康。

Heng's three sons all failed to follow their father's path; they took to drink and ruined themselves. Heng often grieved the decline of his age; leaning on his staff he paced his compound and wept beside the family mound. He arranged no marriages for them but let them wed as they pleased, saying, "These sons are bound for ruin—why should I trouble myself!" The officials they married were coarse and base, unworthy of his family's standing. He built a separate study lodge stocked with classics, attended by a single servant; his wife and children were barred from entering or sharing his meals. When delicacies arrived, he summoned the venerable Diao Yong and other elders to share them; his family tasted none. In the tenth year of Taihe he was appointed Secretariat Director but firmly requested a provincial post; he died before taking it up. He was posthumously made governor of Youzhou and Marquis of Duchang, with the posthumous title Kang.

陳奇，字脩奇，河北人也。少孤貧，而奉母至孝。齠祇聰識，有夙成之美。愛玩經典，常非馬融、鄭玄解經失旨。志在著述《五經》。始注《孝經》、《論語》，頗傳於世，為縉紳所稱。與河間邢祐同召赴京。時秘書省游雅素聞其名，始頗好之，引入秘省，欲授以史職。後與奇論典誥，至《易訟卦》「天與水違行」，雅曰：「自蔥嶺以西，水皆西流，推此而言，自蔥嶺西，豈東向望天哉？」雅性護短，因以為嫌。嘗眾辱奇，或爾汝之，或指為小人。奇曰：「公身為君子，奇身且小人。」雅曰：「君言身且小人，君祖父是何人也？」奇曰：「祖，燕東部侯厘。」雅質奇曰：「侯厘何官也？」奇曰：「昔有雲師、火正、鳥師之名，以斯而言，世革則官異，時易則禮變。公為皇魏東宮內侍長，竟何職也？」先是，敕以奇付雅，令銓補秘書。雅既惡之，遂不復敘用焉。

Chen Qi, courtesy name Xiuqi, was from Hebei. Orphaned and poor in youth, he was devoted to his mother. Even as a child he was bright and precocious. He loved the classics and often criticized Ma Rong and Zheng Xuan for misinterpreting them. He aspired to write commentaries on the Five Classics. His commentaries on the Classic of Filial Piety and Analects circulated widely and won praise from the gentry. He was summoned to the capital together with Xing You of Hejian. You Ya of the Secretariat had long heard of him, favored him at first, brought him into the Secretariat, and wished to assign him historiographical duties. Later debating the classics with Qi, they reached the Song hexagram—"Heaven and water go contrary"—and Ya said: "West of the Cong Mountains all rivers flow west; how then west of the Cong Mountains could one look east toward heaven?" Ya was touchy about his errors and took offense. He once publicly humiliated Qi, addressing him familiarly or calling him a petty man. Qi replied: "You are a gentleman; I am but a petty man." Ya said: "You call yourself a petty man—who were your grandfather and father?" Qi said: "My grandfather was Marquis Li of the Eastern Division of Yan." Ya demanded: "What office was Marquis Li?" Qi said: "In antiquity there were Cloud Master, Fire Rectifier, and Bird Master—when ages change, offices change; when times change, ritual changes. You are Eastern Palace Attendant-in-Ordinary of Great Wei—what office is that?" An edict had earlier assigned Qi to Ya for Secretariat placement. Ya, already hostile, never recommended him for appointment.

奇冗散數年，高允每嘉其遠致，稱奇通識，非凡學所及。允微勸雅曰：「君朝望具瞻，何為與野儒辯簡牘章句！」雅謂允有私於奇，曰：「君寧黨小人也？」乃取奇注《論語》、《孝經》，燒於庭內。奇曰：「公貴人，不乏樵薪，何乃燃奇《論語》！」雅愈怒，因告京師後生，不聽傳授。而奇無降志，亦評雅之失。雅制昭皇太后碑文，論後名字之美，比諭前魏之甄後。奇刺發其非，遂聞於上。詔下司徒檢對，雅有屈焉。

Qi remained idle for years; Gao Yun always praised his breadth of vision and said his learning surpassed the ordinary. Yun gently urged Ya: "The court looks to you—why debate chapter and verse with a rustic scholar!" Ya thought Yun favored Qi and said: "Are you siding with a petty man?" He then took Qi's commentaries on the Analects and Classic of Filial Piety and burned them in the courtyard. Qi said: "Your Excellency lacks no firewood—why burn my Analects!" Ya grew angrier still and forbade capital students to study under him. Qi did not yield and continued to criticize Ya's faults. Ya wrote the stele for Empress Dowager Zhao, praising her name and comparing her to Empress Zhen of Wei. Qi exposed the impropriety, and the matter reached the throne. The throne ordered the Minister of Education to investigate; Ya was found at fault.

有人為謗書，多怨時之言，頗稱奇不得志。雅乃諷在事雲，此書言奇不遂，當是奇假人為之。如依律文，造謗書者，皆及孥戮。遂抵奇罪。時司徒、平原王陸麗知奇見枉，惜其才學，故得遷延經年，冀得寬宥。獄成，竟致大戮，遂及其家。奇于《易》尤長，在獄嘗自筮。卦未及成，乃攬破而歎曰：「吾不度來年冬季。」及奇受害，如其所占。奇初被召，夜夢星墜壓腳。明而告人曰：「星則好風，星則好雨，夢星壓腳，必無善征。但時命峻切，不敢不赴耳。」

Someone wrote a slanderous tract full of complaints, much of it praising Qi's frustrated career. Ya insinuated to officials that since the book lamented Qi's failure, Qi must have commissioned it. Under the penal code, authors of slanderous books faced punishment extending to their families. Qi was charged on this basis. Minister of Education Prince Pingyuan Lu Li knew Qi was wronged and valued his talent, so the case dragged on for years hoping for pardon. When the case concluded, he was executed and his family implicated. Qi was especially skilled in the Changes; in prison he divined for himself. Before the hexagram was complete he tore it apart and sighed: "I shall not survive next winter." When Qi was executed, it happened as he had foretold. When first summoned, he dreamed a star fell on his foot. In the morning he said: "Stars mean wind and rain—a star on the foot is surely ill omen. But the summons was urgent; I dared not refuse."

奇外生常矯之，仕歷郡守。奇所注《論語》矯之傳掌，未能行於世。其義多異鄭玄，往往與司徒崔浩同。

His nephew Chang Jiao transmitted his learning and became commandery governor. Qi's commentary on the Analects passed through Jiao but did not circulate widely. Its interpretations often differed from Zheng Xuan and often agreed with Minister Cui Hao.

劉獻之，博陵饒陽人也。少而孤貧，雅好《詩》《傳》。曾受業于勃海程玄，後遂博觀眾籍。見名法之言，掩卷而笑曰：「若使楊、墨之流，不為此書，千載誰知其小也？」曾謂其所親曰：「觀屈原《離騷》之作，自是狂人，死其宜矣。孔子曰'無可無不可'，實獲我心。」時人有從獻之學者，獻之輒謂之曰：「人之立身，雖百行殊塗，准之四科，要以德行為首。子若能入孝出悌，忠信仁讓，不待出戶，天下自知。儻不能然，雖復下帷針股，躡屩從師，正可博聞多識，不過為土龍乞雨，眩惑將來。其於立身之道，有何益乎？孔門之徒，初亦未悟，見皋魚之歎，方乃歸而養親。嗟乎！先達何自覺之晚也？」由是四方學者，莫不高其行義，希造其門。

Liu Xianzhi was from Raoyang in Boling. Orphaned and poor, he loved the Odes and Documents. He studied under Cheng Xuan of Bohai and later read widely. Reading legalist texts, he closed the scroll and laughed: "Without such books, who would remember Yang and Mo's pettiness a thousand years hence?" He told intimates: "Qu Yuan's Encounter with Sorrow shows a born madman—death suited him. Confucius said 'nothing is necessary, nothing is forbidden'—that is my view." To students he said: "Though paths differ, conduct and virtue must come first. If you practice filial piety, brotherly duty, loyalty, and benevolence at home, the world will know you without your leaving it. Otherwise, though you study tirelessly under masters, you gain only book learning—like a clay dragon praying for rain, dazzling others to no purpose. What good is that for how one lives? Confucius's disciples at first failed to understand; only Gao Yu's lament moved them to care for their parents. Alas! How late the ancients awakened to this!" Scholars from all directions esteemed his conduct and sought his instruction.

獻之善《春秋》、《毛詩》。每講《左氏》，盡隱公八年便止，云：「義例已了，不復須解。」由是弟子不能究竟其說。後本郡逼舉孝廉，至京稱病而還。孝文幸中山，詔徵典內校書。獻之喟然歎曰：「吾不如莊周散木遠矣，一之謂甚，其可再乎！」固以疾辭。時中山張吾貴與獻之齊名，四海皆稱儒宗。吾貴每一講唱，門徒千數，其行業可稱者寡。獻之著錄，數百而已，皆通經之士。於是有識者辨其優劣。

Xianzhi excelled in the Spring and Autumn and Mao Odes. Lecturing on the Zuo Tradition he stopped at Duke Yin's eighth year, saying: "The principles are complete; no more is needed." His disciples therefore never mastered the full text. His commandery nominated him as filial and incorrupt; he reached the capital, pleaded illness, and returned. Emperor Xiaowen visited Zhongshan and summoned him to supervise palace collation. Xianzhi sighed: "I am no Zhuang Zhou's useless timber—once is too much, how twice!" He firmly declined on grounds of illness. Zhang Wugui of Zhongshan was equally famous; all called them Confucian patriarchs. Wugui drew thousands to his lectures, yet few among them were truly worthy. Xianzhi's register held only several hundred, all masters of the classics. Discerning observers judged their relative merit.

魏承喪亂之後，《五經》大義，雖有師說，而海內諸生，多有疑滯，咸決於獻之。六藝之文，雖不悉注，所標宗旨，頗異舊義。撰《三禮大義》四卷，《三傳略例》三卷，注《毛詩序義》一卷，行於世。並立《章句疏》二卷。注《涅槃經》，未就而卒。四子：放古、爰古、參古、脩古。

After Wei's disorders, though masters explained the Five Classics, students' doubts were resolved by Xianzhi. Though he did not comment on every art, his principles often differed from tradition. He wrote Great Meaning of the Three Rites, Brief Examples of the Three Commentaries, and Meaning of the Mao Odes Preface, all circulated widely. He also wrote Chapter-and-Verse Commentary in two chapters. He began a commentary on the Nirvana Sutra but died before finishing. He had four sons: Fanggu, Aigu, Cangu, and Xiugu.

張吾貴，字吳子，中山人也。少聰慧口辯，身長八尺，容貌奇偉。年十八，本郡舉為太學博士。吾貴先未多學，乃從酈詮受《禮》，牛天祐受《易》。詮、祐粗為開發而已，吾貴覽讀一遍，便即別構戶牖，世人競歸之。曾在夏學，聚徒千數，而不講《傳》。生徒竊云：「張生之于《左氏》，似不能說。」吾貴聞之，謂曰：「我今夏講暫罷，後當說《傳》。君等來日，皆當持本。」生徒怪之而已。吾貴詣劉蘭，蘭遂為講《傳》。三旬之中，吾貴兼讀杜、服，隱括兩家，異同悉舉。諸生後集，便為講之，義例無窮，皆多新異，蘭仍伏聽。學者以此益奇之。而辯能飾非，好為詭說，由是業不久傳。而氣陵牧守，不屈王侯，竟不仕而終。

Zhang Wugui, courtesy name Wuzi, was from Zhongshan. Clever in debate as a youth, eight chi tall, with a striking appearance. At eighteen his commandery recommended him as Imperial Academy doctor. Wugui had little prior study; he received the Rites from Li Quan and the Changes from Niu Tianyou. His teachers only opened the way; Wugui read once and formed his own school—scholars flocked to him. At summer school he gathered over a thousand students but did not lecture on the Zuo Commentary. Students whispered: "Master Zhang seems unable to expound the Zuo." Wugui heard and said: "Summer lectures pause for now; I shall expound the Commentary later. You will all bring your texts tomorrow." The students only found it odd. Wugui went to Liu Lan, who then lectured on the Zuo Commentary. In thirty days Wugui read both Du Yu and Fu Qian, compared both schools, and noted every point of agreement and difference. When students gathered he lectured with inexhaustible examples full of novelty, while Lan listened humbly throughout. Scholars admired him all the more for this. Yet he was skilled at glossing over errors and loved paradoxical arguments, so his school did not endure. He dominated provincial governors and refused to defer to nobles, dying without ever taking office.

劉蘭，武邑人也。年三十餘，始入小學書《急就篇》。家人覺其聰敏，遂令從師。受《春秋》、《詩》、《禮》于中山王保安。家貧，無以自資，且耕且學。三年之後，便白其兄，求講說。其兄笑而聽之，為立黌舍，聚徒二百。蘭讀《左氏》，五日一遍，兼能《五經》。先是，張吾貴以聰辯過人，其所解說，不本先儒之旨。唯蘭推《經》、《傳》之由，本注者之意，參以緯候及先儒舊事，甚為精悉。自後《經》義審博，皆由於蘭。蘭又明陰陽，博物多識，故為儒者所宗。

Liu Lan was from Wuyi. After thirty he first studied the Rapid Writing Primer in elementary school. His family saw his intelligence and sent him to study. He studied the Spring and Autumn, Odes, and Rites under Wang Baoan of Zhongshan. Poor and without means, he farmed while he studied. After three years he told his elder brother he wished to teach. His brother laughed but agreed, built a school, and gathered two hundred students. Lan read through the Zuo Tradition every five days and mastered the Five Classics as well. Zhang Wugui had been clever and eloquent, but his teaching did not follow the ancient masters. Only Lan traced the rationale of classics and commentaries, followed the original commentators, and drew on apocryphal and traditional sources with great precision. From then on classical interpretation became rigorous and comprehensive, thanks to Lan. He also understood yin-yang lore and many fields of knowledge, and was revered by Confucians.

瀛州刺史裴植，征蘭講書于州南館。植為學主，故生徒甚盛，海內稱焉。又特為中山王英所重。英引在館，令授其子熙、誘、略等。蘭學徒前後數千，成業者眾。而排毀《公羊》，又非董仲舒，由是見譏於世。為國子助教。靜坐讀書，有人叩門，蘭命引入，葛巾單衣，入與蘭坐，謂曰：「君自是學士，何為每見毀辱？理義長短，竟在誰？而過無禮見陵也！今欲相召，當與君正之。」言終而出，蘭少時患死。

Governor Pei Zhi of Yingzhou summoned him to lecture at the provincial southern lodge. Zhi served as school master, drawing many students and fame throughout the realm. He was also especially valued by Prince Ying of Zhongshan. Ying brought him to his residence to teach his sons Xi, You, and Lüe. Lan's students numbered in the thousands over the years, many of whom completed their training. He attacked the Gongyang school and criticized Dong Zhongshu, and was ridiculed for it. He served as assistant teacher at the National University. While reading quietly, someone knocked; Lan admitted a man in hemp cap and plain robe who said: "You are a scholar—why are you constantly insulted? Whether reasoning is right or wrong, whose is it in the end? Yet you endure such bullying without proper response! Now I wish to summon you and set this right with you." He finished speaking and left; Lan soon died of his illness.

孫惠蔚，武邑武遂人也。年十五，粗通《詩》、《書》及《孝經》、《論語》。十八，師董道季講《易》。十九，師程玄讀《禮經》及《春秋三傳》。周流儒肆，有名于冀方。太和初，郡舉孝廉，對策於中書省。時中書監高閭因相談薦，俄為中書博士，轉皇宗博士。閭被敕理定雅樂，惠蔚參其事。及樂成，閭上疏請集朝士于太樂，共研是非。秘書令李彪，自以才辯，立難於其前。閭命惠蔚與彪抗論，彪不能屈。黃門侍郎張彝，常與遊處，每表疏論事，多參訪焉。十七年，孝文南征，上議告類之禮。及太師馮熙薨，惠蔚監其喪禮。上書，令熙未冠之子，皆服成人服。惠蔚與李彪以儒學相知，及彪位至尚書，惠蔚仍太廟令。孝文曾從容言曰：「道固既登龍門，而孫蔚猶沈涓澮，朕常以為負矣。」雖久滯小官，深體通塞，無孜孜之望，儒者以是尚焉。二十二年，侍讀東宮。先是，七廟以平文為太祖。孝文議定祖宗，以道武為太祖。祖宗雖定，然昭穆未改。及孝文崩，將祔神主於廟。侍中崔光兼太常卿，以太祖既改，昭穆以次而易。兼御史中尉、黃門侍郎邢巒，以為太祖雖改，昭穆仍不應易，乃立彈草，欲按奏光。光謂惠蔚曰：「此乃禮也，而執法欲見彈劾，思獲助於碩學。」惠蔚曰：「此深得禮變。」尋為書以與光，贊明其事。光以惠蔚書呈宰輔，乃召惠蔚與巒庭議得失。尚書令王肅又助巒，而巒理終屈，彈事遂寢。

Sun Huiwei was from Wusui in Wuyi. At fifteen he had roughly mastered the Odes, Documents, Classic of Filial Piety, and Analects. At eighteen he studied the Changes under Dong Daoji. At nineteen he studied the Rites and the three Spring and Autumn commentaries under Cheng Xuan. He traveled among Confucian schools and was renowned in Ji. In early Taihe his commandery recommended him as filial and incorrupt; he took the policy examination at the Secretariat. Director Gao Lu recommended him after conversation; he soon became Secretariat Doctor, then Imperial Clan Doctor. Lu was ordered to arrange court music; Huiwei assisted. When the music was finished, Lu asked court gentlemen to review it at the Grand Music Office. Secretariat Director Li Biao, confident in his eloquence, challenged him. Lu had Huiwei debate Biao, who could not prevail. Yellow Gate Gentleman Zhang Yi often consulted him on memorials. In year seventeen, during Emperor Xiaowen's southern campaign, he memorialized on reporting rites to ancestors. When Grand Tutor Feng Xi died, Huiwei supervised the mourning rites. He memorialized that Xi's uncapped sons should wear adult mourning. Huiwei and Li Biao were friends in scholarship; when Biao became Minister, Huiwei remained Director of the Imperial Ancestral Temple. Emperor Xiaowen once said: "Dao Gu has crossed the Dragon Gate while Sun Wei remains in the mud—I have always regretted this." Though long in minor posts, he understood fortune and setback without ambition; scholars esteemed him. In year twenty-two he lectured in the Eastern Palace. Earlier the seven temples took Emperor Pingwen as Founder. Emperor Xiaowen fixed Emperor Daowu as Founder. Though ancestors were fixed, the zhao-mu order was unchanged. When Emperor Xiaowen died, spirit tablets were to be installed in the temple. Cui Guang, also Director of the Imperial Ancestral Temple, held that with the Founder changed, zhao-mu should shift accordingly. Xing Luan held that zhao-mu should not change despite the new Founder and drafted impeachment against Guang. Guang told Huiwei: "This is ritual, yet legal officers wish to impeach me—I need your help." Huiwei said: "This accords with proper ritual change." He soon wrote supporting Guang's position. Guang presented the letter and summoned Huiwei and Luan to debate at court. Minister Wang Su aided Luan, but Luan lost the debate and the impeachment was dropped.

宣武即位之後，仍在左右，敷訓經典。自冗從僕射遷秘書丞、武邑郡中正。惠蔚既入東觀，見典籍未周。及閱舊典，先無定目，新故雜糅，首尾不全，有者累袠數十，無者曠年不寫。或篇第剝落，始末淪殘，或文壞字誤，謬爛相屬。卷目雖多，全定者少。請依前丞盧昶所撰甲乙新錄，欲裨殘補闕，損並有無，校練句讀，以為定本，次第均寫，永為常式。其省先無本者，廣加推尋，搜求令足。然經記浩博，諸子紛綸，部帙既多，章第紕繆，當非一二校書，歲月可了。求令四門博士及在京儒生四十人，在秘書省專精校考，參定字義。詔許之。

Under Emperor Xuanwu he remained at court expounding the classics. He rose from Attendant of the Scattered to Secretariat Assistant and Rectifier of Wuyi. In the Eastern Pavilion he found the canon incomplete. When he reviewed the old canons, he found no fixed catalogue: old and new were mixed together, beginnings and endings were incomplete, some works had dozens of fascicles, and some had gone years without being copied. Some chapter numbers had fallen away, beginnings and endings were damaged, and some texts were corrupt, with wrong characters and errors piled together. Though the fascicle titles were numerous, few were complete and settled. He requested that they follow former Assistant Lu Chang's A-B New Register, repair damaged texts, fill omissions, reduce redundancies, collate readings, establish a fixed edition, copy it in order, and make it the permanent standard. For texts the Directorate lacked, they should search widely and supply enough copies. But the classics and records were vast, the masters numerous, and the chapters confused; one or two collators could not finish it within a year. He requested that forty Four Gates doctors and capital Confucians work in the Secretariat Directorate to collate the texts and fix character meanings. The edict approved.

後為黃門侍郎，代崔光為著作郎。才非文史，無所撰著。遷國子祭酒、秘書監，仍知史事。延昌三年，追賞講定之勞，封棗強縣男。明帝初，出為濟州刺史。還京，除光祿大夫。魏初已來，儒生寒宦，惠蔚最為顯達。先單名蔚，正始中，侍講禁內，夜論佛經，有愜帝旨，詔使加「惠」，號惠蔚法師焉。卒於官，贈瀛州刺史，諡曰戴。子伯禮襲封。

Later he became Yellow Gate Gentleman and replaced Cui Guang as Composition Gentleman. His talent was not literary or historical, and he wrote nothing. He became Libationer of the National University and Director of the Secretariat, still overseeing history. In Yanchang year three, he was rewarded for his work lecturing and settling texts and was enfeoffed Baron of Zaoqiang County. At the beginning of Emperor Ming's reign, he was sent out as Inspector of Ji Province. Returning to the capital, he was made Grand Master of Splendid Happiness. From early Wei onward, among Confucian scholars in humble office, Huiwei was the most illustrious. At first he was simply named Wei; during Zhengshi, he lectured inside the palace and discussed Buddhist scriptures at night. This pleased the emperor, who ordered "Hui" added to his name, so he was called Dharma Master Huiwei. He died in office and was posthumously made Inspector of Ying Province, with the title Dai. His son Boli inherited the title.

伯禮善隸書，位國子博士。惠蔚族曾孫靈暉。

Boli excelled in clerical script and served as Erudite of the National University. Huiwei's great-grandson in the clan line was Linghui.

靈暉少明敏，有器度。得惠蔚手錄章疏，研精尋問，更求師友，《三禮》、《三傳》，皆通宗旨。然始就鮑季詳、熊安生質問疑滯，其所發明，熊、鮑無以異也。舉冀州秀才，射策高第。仕齊，累至國子博士，授南陽王綽府諮議參軍。綽除定州刺史，仍隨綽之鎮。所為猖蹶，靈暉唯默默憂悴，不能諫止。綽表請靈暉為王師，以管記馬子結為諮議。朝廷以王師三品，奏啟不合。後主於啟下手詔云：「但用之。」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，每至七日至百日，靈暉恆為綽請僧設齋行道。齊亡，卒。

Linghui was intelligent from youth and had real bearing. Linghui was bright and capable from youth. He studied Huiwei's manuscripts, sought teachers, and mastered the Three Rites and Three Commentaries. Recommended as Ji talent, he ranked high in the examination. Under Qi he became National University doctor and adviser to Prince Chuo of Nanyang. When Chuo became governor of Dingzhou, Linghui followed him. Chuo behaved recklessly; Linghui grieved silently and could not stop him. Chuo requested Linghui as Prince's Master and Ma Zijie as adviser. The court held Prince's Master was third rank and the request improper. The emperor wrote on the memorial: "Use him anyway." Confucians took this as great honor. When Chuo became Grand General, Linghui as Prince's Master headed his secretariat. When Chuo was executed, Linghui was dismissed. After Chuo's death, Linghui arranged Buddhist rites on the seventh days through the hundredth day. When Qi fell, he died.

馬子結者，其先扶風人，世仕涼土，魏太和中入洛。父祖俱清官。子結及兄子廉、子尚三人，皆涉文學。陽休之牧西兗，子廉、子尚、子結與諸朝士各有贈詩。陽總為一篇酬答。詩云：「三馬皆白眉」者也。子結為南陽王綽管記，隨綽定州。綽每出遊獵，必令子結走馬從禽。子結既儒緩，衣垂帽落，或叫或啼，令騎驅之，非墜馬不止。綽以為笑。由是漸見親狎，啟為諮議焉。

Ma Zijie was descended from Fufeng families who had long served in the northwest; his line entered Luoyang in the Wei Taihe era. His father and grandfathers had all held clean offices. Zijie and his nephews Lian and Shang were all accomplished in literature. When Yang Xiuzhi governed western Yan, the three each exchanged poems with other courtiers. Yang replied with a single poem for all of them. The poem runs: "All three horses have white brows." Zijie was registrar to Prince Chuo of Nanyang and accompanied him to Dingzhou. Whenever Chuo hunted, he made Zijie ride after the quarry. Slow and bookish, robes trailing and cap askew, he would shout until attendants drove his horse on, nearly throwing him each time. Chuo found this hilarious. He gradually won Chuo's favor and was made adviser.

石曜字白曜，中山安善人。亦以儒學進，居官清儉。武平中，為黎陽郡守。時丞相咸陽王世子斛律武都出為兗州刺史，性貪暴。先過衛縣，令丞以下，斂絹數千疋遺之。至黎陽，令左右諷動曜及縣官。曜手持一絹謂武都曰：「此是老石機杼，聊以奉贈。自此以外，並須出於吏人。吏人之物，一毫不敢輒犯。」武都亦知曜清素純儒，笑而不責。曜著《石子》十卷，言甚淺俗。位終譙州刺史。

Shi Yao, courtesy name Baiyao, was from Anshan in Zhongshan. He too rose through scholarship and lived frugally in office. Under Wuping he governed Liyang. The crown prince of Duke Xianyang, Hulu Wu, became governor of Yanzhou—a greedy and brutal man. Passing through Wei county, he squeezed thousands of bolts of silk from local officials. At Liyang he had his men pressure Yao and the county staff. Yao held up one bolt and said: "This is from my own loom—a small gift. Anything more must come from your officials and the people. I will not touch a penny that belongs to the people." Wu knew Yao was incorruptible and laughed it off. Yao wrote The Stone Master in ten chapters, in plain language. He died as governor of Qiao.

靈暉子萬壽，字仙期，一字遐年。聰識機警，博涉經史，善屬文，美譚笑。在齊，仕為陽休之開府行參軍。及隋文帝受禪，滕穆王引為文學。坐衣冠不整，配防江南。行軍總管宇文述，召典軍書。萬壽本自書生，從容文雅，一旦從軍，鬱鬱不得志。為五言詩贈京邑知友。詩至京，盛為當時吟誦，天下好事者，多書壁上而玩之。後歸鄉里，十餘年不得調。仁壽初，拜豫章王長史，非其好也。王轉封于齊，即為齊王文學。當時，諸王官屬，多被夷滅，由是彌不自安，因謝病免。久之，授大理司直，卒於官。有集十卷，行於世。

Linghui's son Wanshou, courtesy names Xianqi and Xianian. Bright and well read, he wrote well and sparkled in conversation. In Qi he served on Yang Xiuzhi's staff. When Wen of Sui took the throne, Prince Teng made him a literary aide. For improper dress he was sent to garrison the south. General Yuwen Shu put him in charge of military correspondence. A scholar thrust into the army, he grew depressed and bitter. He wrote a pentasyllabic poem to friends in the capital. The poem swept the capital; enthusiasts copied it on walls everywhere. He returned home and went unrewarded for over a decade. At Renshou he became chief steward to the Prince of Yuzhang, a post he disliked. When the prince moved to Qi, Wanshou became his literary attendant. As imperial brothers' staffs were slaughtered, he quit on grounds of illness. He was later made direct judge of the Court of Review and died in office. His collected works in ten chapters circulated widely.

徐遵明，字子判，華陰人也。幼孤，好學，年十七，隨鄉人毛靈和等詣山東求學。至上党，乃師屯留王聰，受《毛詩》、《尚書》、《禮記》。一年，便辭聰游燕、趙，師事張吾貴。吾貴門徒甚盛。遵明伏膺數月，乃私謂友人曰：「張生名高而義無檢格，凡所講說，不愜吾心。請更從師。」遂與平原田猛略就范陽孫買德。受業一年，復欲去之。猛略謂遵明曰：「君年少從師，每不終業，如此用意，終恐無成。」遵明乃指其心曰：「吾今知真師所在矣，正在於此。」乃詣平原唐遷，居於蠶舍，讀《孝經》、《論語》、《毛詩》、《尚書》、《三禮》。不出門院，凡經六年，時彈箏吹笛，以自娛慰。又知陽平館陶趙世業家有《服氏春秋》，是晉世永嘉舊寫。遵明乃往讀之，復經數載。因手撰《春秋義章》，為三十卷。

Xu Zunming, courtesy name Zipan, was from Huayin. Orphaned and studious, at seventeen he went east with Mao Linghe to study. When he reached Shangdang, he studied the Mao Odes, Documents, and Record of Rites under Wang Cong of Tunliu. After a year he left for Yan and Zhao to study under Zhang Wugui. Wugui had a huge following. After months he told a friend: "Zhang is famous but undisciplined; his lectures do not satisfy me. I must find another master." He went with Tian Menglue to study under Sun Maide of Fanyang. After a year he wished to leave again. Menglue told Zunming: "You are young and follow teachers yet never finish a course—with such intent you will surely never succeed." Zunming pointed to his heart: "My true teacher is here." He then went to Tang Qian of Pingyuan, lived in a silkworm shed, and studied the Classic of Filial Piety, Analects, Mao Odes, Documents, and Three Rites. He rarely left the courtyard, amusing himself with music. He learned that Zhao Shiye possessed an old Fu-school Spring and Autumn from the Jin Yongjia era. He read it for several more years. He then wrote Meaning and Chapters of the Spring and Autumn in thirty chapters.

是後教授門徒，每臨講坐，先持執疏，然後敷講。學徒至今，浸以成俗。遵明講學於外，二十餘年，海內莫不宗仰。頗好聚斂，與劉獻之、張吾貴皆河北聚徒教授，懸納絲粟，留衣物以待之，名曰影質，有損儒者之風。遵明見鄭玄《論語序》云「書以八寸策」，誤作「八十宗」，因曲為之說。其僻也皆如此。獻之、吾貴又甚焉。遵明不好京輦，以兗州有舊，因徙屬焉。元顥入洛，任城太守李湛將舉義兵，遵明同其事。夜至人間，為亂兵所害。永熙二年，遵明弟子通直散騎侍郎李業興表求加策命，卒無贈諡。

When lecturing he always held his commentary before expounding. His students made this a lasting custom. For over twenty years he taught abroad, revered throughout the realm. He also loved wealth, like Liu Xianzhi and Zhang Wugui collecting fees and pledges—a practice that tarnished scholarly dignity. He misread Zheng Xuan's "eight-inch slips" as "eighty clans" and twisted an explanation. His eccentricities were typical. Xianzhi and Wugui were worse still. He disliked the capital and moved his household registration to Yanzhou. When Yuan Hao took Luoyang, Zunming joined Li Zhan's uprising. He was killed by mutinous soldiers at night. In Yongxi year two his disciple Li Yexing sought posthumous honors for him, but none were granted.

董徵，字文發，頓丘衛國人也。身長七尺二寸，好古學，尚雅素。年十七，師清河監伯陽受《論語》、《毛詩》、《春秋》、《周易》，河內高望崇受《周官》，後於博陵劉獻之遍受諸經。數年之中，大義精練，講授生徒。太和末，為四門小學博士。後宣武詔徵入ＩＹ華宮，令孫惠蔚問以《六經》。仍詔徵教授京兆、清河、廣平、汝南四王。後累遷安州刺史。徵因述職，路次過家，置酒高會，大享邑老。乃言曰：「腰龜返國，昔人稱榮，仗節還家，雲胡不樂。」因誡二三子弟曰：「此之富貴，匪自天降，乃勤學所致耳。」時人榮之。入為司農少卿、光祿大夫，後以老解職。永熙二年，卒。孝武帝以徵昔授學業，故優贈儀同三司、尚書左僕射、相州刺史，諡曰文烈。子仲曜。

Dong Zheng, courtesy name Wenfa, was from Dunqiu in Weiguo. Tall and fond of antiquity, he valued plain elegance. At seventeen he studied the Analects, Mao Odes, Spring and Autumn, and Changes under Jian Boyang of Qinghe, the Offices of Zhou under Gao Wangchong of Henei, and later all the classics under Liu Xianzhi of Boling. Within years he mastered the essentials and began teaching. At the end of Taihe he taught at the Four Gates school. Emperor Xuanwu summoned him to the Hua Palace for examination by Sun Huiwei on the Six Classics. An edict then summoned him to teach the four princes of Jingzhao, Qinghe, Guangping, and Runan. He later became governor of Anzhou. Returning home on duty, he feasted the elders of his district. He said: "To return home with rank is glory—why should I not rejoice?" He told his nephews: "This honor came from study, not from heaven." His neighbors admired him. He became Vice Minister of Agriculture and Grand Master, then retired. He died in Yongxi year two. Emperor Xiaowu posthumously honored him for having been his teacher. His son was Zhongyao.

李業興，上党長子人也。祖虯、父玄紀，並以儒學舉孝廉。玄紀卒于金鄉令。業興少耿介志學，晚乃師事徐遵明于趙、魏之間。時有漁陽鮮于靈馥亦聚徒教授，而遵明聲譽未高，著錄尚寡。業興乃詣靈馥黌舍，類受業者。靈馥乃謂曰：「李生久逐羌博士，何所得也？」業興默爾不言。及靈馥說《左傳》，業興問其大義數條，靈馥不能對。於是振衣而起曰：「羌弟子正如此耳！」遂便徑還。自此，靈馥生徒傾學而就遵明。學徒大盛，業興之為也。

Li Yexing was from Changzi in Shangdang. His grandfather and father were both filial-incorrupt scholars. His father died as magistrate of Jinxiang. Upright and studious from youth, he later studied under Xu Zunming. Xianyu Lingfu also taught, but Zunming was not yet famous. Yexing visited Lingfu's school disguised among the students. Lingfu mocked him for studying with the "Qiang doctor" Xu. Yexing said nothing. When Lingfu lectured on the Zuo, Yexing stumped him on major points. He rose and said: "So much for the Qiang master's disciple!" And walked out. Lingfu's students deserted him for Zunming. Zunming's school flourished because of Yexing.

後乃博涉百家，圖緯、風角、天文、占候，無不討練。尤長算曆。雖在貧賤，常自矜負，若禮待不足，縱於權貴，不為之屈。後為王遵業門客。舉孝廉，為校書郎。以世行趙匪曆，節氣後辰下算。延昌中，業興乃為《戊子元曆》上之。于時屯騎校尉張洪、蕩寇將軍張龍詳等九家，各獻新曆。宣武詔令共為一曆。洪等後遂共推業興為主，成《戊子曆》，正光三年，奏行之。業興以殷曆甲寅，黃帝辛卯，徒有積元，術數亡缺。又修之，各為一卷，傳於世。建義初，敕典儀注。未幾，除著作郎。永安三年，以前造曆之勳，賜爵長子伯。後以孝武帝登極之初，豫行禮事，封屯留縣子，除通直散騎常侍。永熙三年二月，孝武帝釋奠，業興與魏季景、溫子升、竇瑗為摘句。後入為侍讀。

He later mastered divination, astronomy, and the hundred schools. He was especially skilled in calendrical science. Though poor, he was proud and would not bow to the powerful without proper respect. He later became retainer to Wang Zunye. Recommended as filial and incorrupt, he became collation gentleman. Because the court calendar followed the faulty Zhao system, seasonal nodes were miscalculated. In the Yanchang era he presented the Wuzi Calendar to the throne. Nine scholars including Zhang Hong and Zhang Longxiang each submitted new calendars. Emperor Xuanwu ordered them unified into one calendar. They made Yexing lead the work; the Wuzi Calendar was completed and adopted in Zhengguang year three. He argued prior calendars had flawed computational foundations. He revised them in separate chapters that circulated widely. At Jianyi's start he oversaw court ritual. He soon became Composition Gentleman. In Yong'an year three he was enfeoffed Baron of Changzi for the calendar work. He was later made Viscount of Tunliu for rites at Xiaowu's accession. In Yongxi year three he joined the libation ceremony as a commentator. He later became lecturer-in-attendance.

遷鄴之始，起部郎中辛術奏：「今皇居徙禦，百度創始，營構一興，必宜中制。李業興碩學通儒，博聞多識，萬門千戶，所宜詢訪。今求就之披圖案記，考定是非，參古雜今，折中為制。」詔從之。于時尚書右僕射、營構大匠高隆之被詔繕修三署樂器、衣服及百戲之屬，乃奏請業興共事。

At the beginning of the move to Ye, Director of the Ministry of Rites Xin Shu memorialized: "Now the imperial residence shifts; all measures are newly founded—once construction rises, standards must be set centrally. Li Yexing, a leading scholar, should be consulted on the new capital. Now I request he come to spread out maps and records, examine and fix right and wrong, compare ancient with present, and strike the mean as regulation." The edict approved. Gao Longzhi had Yexing help repair palace instruments and regalia.

天平四年，與兼散騎常侍李諧、兼吏部郎盧元明使梁。梁散騎常侍硃異問業興曰：「魏洛中委粟山是南郊邪？圓丘邪？」業興曰：「委粟是圓丘，非南郊。」異曰：「比聞郊、丘異所，是用鄭義。我此中用王義。」業興曰：「然。洛京郊丘之處，用鄭解。」異曰：「若然，女子逆降傍親，亦從鄭以不？」業興曰：「此之一事，亦不專從。若卿此間用王義，除禫應用二十五月，何以王儉《喪禮》，禫用二十七月也？」異遂不答。業興曰：「我昨見明堂，四柱方屋，都無五九之室，當是裴頠所制。明堂上圓下方，裴唯除室耳，今此上不圓，何也？」異曰：「圓方俗說，經典無文，何怪于方。」業興曰：「圓方之言，出處甚明，卿自不見。見卿錄梁主《孝經義》亦云'上圓下方'，卿言豈非自相矛盾？」異曰：「若然，圓方竟出何經？」業興曰：「出《孝經援神契》。」異曰：「緯候之書，何可信也！」業興曰：「卿若不信，《靈威仰》、《葉光紀》之類，經典亦無出者，卿復信不？」異不答。梁武問業興：「《詩·周南》，王者之風，系之周公；《召南》，仁賢之風，系之召公。何名為系？」業興對曰：「鄭注《儀禮》云：昔太王、王季居於岐陽，躬行《召南》之教以興王業。及文王行今《周南》之教以受命，作邑於酆。文王為諸侯之地所化之國，今既登九五之尊，不可復守諸侯之地，故分封二公，名為系。」梁武又問：「《尚書》'正月上日，受終文祖'，此時何正？」業興對曰：「此夏正月。」梁武言：「何以得知？」業興曰：「案《尚書中候運衡篇》雲'日月營始'，故知夏正。」又問：「堯時以前，何月為正？」業興對曰：「自堯以上，書典不載，實所不知。」梁武又云：「'寅賓出日'，是正月，'日中星鳥，以殷仲春'，即是二月。此出《堯典》，何得雲堯時不知用何正？」業興對曰：「雖三正不同，言時節者，皆據夏時正月。《周禮》：'仲春二月，會男女之無夫家者。 '雖自周書，月亦夏時。堯之日月，亦當如此。但所見不深，無以辯析明問。」梁武又曰：「《禮》：原壤母死，叩木而歌。孔子聖人，而與壤為友？」業興對曰：「孔即自解，言親者不失其親，故者不失其故。」又問：「壤何處人？」對曰：「《注》云：原壤，孔子幼之舊故。是魯人。」又問：「原壤不孝，有逆人倫，何以存故舊之小節，廢不孝之大罪？」對曰：「原壤所行，事自彰著，幼少之交，非是今始。既無大故，何容棄之？」又問：「孔子聖人，何以書原壤之事，垂法萬代？」業興對曰：「此是後人所錄，非孔子自製，猶合葬於防。如此之比，《禮記》之中，動有百數。」又問：「《易》有太極，極是有無？」業興對曰：「所傳太極是有。」還，兼散騎常侍，加中軍大將軍。

In Tianping year four he was envoy to Liang with Li Xie and Lu Yuanming. Liang Regular Attendant Zhu Yi asked Yexing: "Is Wei's Luoyang Mount Weisu the southern suburb? Or the round mound?" Yexing said: "Weisu is the round mound, not the southern suburb." Yi said: "Recently I heard the suburban altar and mound differ in place—this uses the Zheng interpretation. We here use Wang's interpretation." Yexing said: "So it is. The place of suburban altar and mound in Luoyang uses Zheng's explanation." Yi said: "If so, when women marry down to collateral kin, do you also follow Zheng?" Yexing said: "In this one matter we do not exclusively follow. If your side uses Wang, for removing mourning should you use twenty-five months—why does Wang Jian's Mourning Rites use twenty-seven for the final mourning period?" Yi fell silent. Yexing said: "Yesterday I saw the Bright Hall—four pillars and a square house, entirely without the five-by-nine chambers; it must be Pei Yan's design. The Bright Hall is round above and square below; Pei only removed the chambers—yet this top is not round; why?" Yi said: "Round and square are vulgar sayings; the classics have no text—why wonder at square?" Yexing said: "The words round and square have very clear origins—you yourself do not see them. I see your recorded Liang ruler's Meaning of the Classic of Filial Piety also says 'round above, square below'—are your words not self-contradictory?" Yi said: "If so, from what classic do round and square ultimately come?" Yexing said: "From the Classic of Filial Piety Apocryphal Divine Contract." Yi said: "Weft and omen books—how can they be trusted!" Yexing said: "If you do not believe them, books like Spiritual Majesty and Leaf Light Annals also have no classical source—do you believe those?" Yi again was silent. Emperor Wu of Liang asked Yexing: "In the Odes, Zhou South is the king's wind, attached to the Duke of Zhou; Shao South is the humane and worthy wind, attached to the Duke of Shao. What is meant by 'attached'?" Yexing replied: "Zheng's note on the Ceremonial says: Formerly Grandfather Tai and King Ji dwelt at Qiyang and personally practiced Shao South's teaching to raise the royal enterprise. When King Wen practiced present Zhou South's teaching to receive the Mandate, he made his seat at Feng. Wen was lord of the lands transformed by feudal states; now having ascended to the nine-five dignity he could not again keep feudal lands—therefore he enfeoffed the two dukes, named 'attached.'" The Liang ruler also asked: "In the Documents 'first month, first day, received the end from the culture-ancestor'—what calendar month was this?" Yexing replied: "This is the first month of summer." Emperor Wu said: "How do you know?" Yexing said: "According to the Documents apocryphon Transport Balance it says 'sun and moon begin their circuit'—thus I know it is summer's first month." He also asked: "Before Yao, what month was taken as first?" Yexing replied: "From above Yao, books and canons are not recorded—I truly do not know." The Liang ruler also said: "'Guest at sunrise' is the first month; 'sun at mid-day, stars like birds, marking mid-spring of Yin' is the second month. This comes from the Canon of Yao—how can you say Yao's time did not know what calendar was used?" Yexing replied: "Though the three calendars differ, when speaking of seasons all rely on summer's first month. He cited the Zhou Rites. Even Zhou texts used Xia months. Yao's calendar should be the same. But what I have seen is not deep enough to analyze your clear questions." The Liang ruler also said: "In the Rites, when Yuan Rang's mother died, he knocked wood and sang. Confucius was a sage—yet he befriended Rang?" Yexing replied: "Confucius himself explained: those close do not lose the close; the old do not lose the old." He also asked: "What place was Rang from?" He replied: "The note says Yuan Rang was Confucius's childhood old acquaintance. He was a man of Lu." He also asked: "Yuan Rang was unfilial and violated human relations—why keep a small tie of old acquaintance and abandon the great crime of unfiliality?" He replied: "Yuan Rang's conduct was self-evident; the childhood tie was not begun now. Since there was no great breach, how could he be cast off?" He also asked: "Confucius was a sage—why record Yuan Rang's affair to set law for ten thousand generations?" Yexing replied: "This was recorded by later men, not made by Confucius himself—like joint burial at Fang. Matters like this in the Book of Rites number in the hundreds." He also asked: "The Changes has the Supreme Ultimate—is the ultimate being or non-being?" Yexing replied: "The transmitted Supreme Ultimate is being." On return he was Concurrent Regular Attendant and Central Army general.

業興家世農夫，雖學殖，而舊音不改。梁武問其宗門多少，答曰：「薩四十家。」使還，孫騰謂曰：「何意為吳兒所笑！」對曰：「業興猶被笑，試遣公去，當著被罵。」邢子才云：「爾婦疾‰，或問實耶？」業興曰：「爾大癡！但道此，人疑者半，信者半，誰檢看？」

Though learned, he kept his rural accent. Emperor Wu of Liang asked how many in his clan; he answered: "Forty Sa households." When sent back, Sun Teng told him: "How could you let those Wu fellows laugh at you!" He replied: "If Yexing is still laughed at, try sending you—you would surely be cursed." Xing Zicai said: "Your wife is ill—or is it real?" Yexing said: "You're a great fool! Say that and half will believe without checking."

武定元年，除國子祭酒，仍侍讀。神武以業興明術數，軍行常問焉。業興曰某日某處勝，謂所親曰：「彼若告勝，自然賞吾；彼若凶敗，安能罪吾？」芒山之役，有風從西來入營。業興曰：「小人風來，當大勝。」神武曰：「若勝，以爾為本州刺史。」既而以為太原太守。五年，齊文襄引為中外府諮議參軍。後坐事禁止，業興乃造《九宮行棋曆》，以五百為章，四千四十為蔀，九百八十七為升分，還以己未為元，始終相維，不復移轉，與今曆法術不同。至於氣序交分，景度盈縮，不異也。文襄之征潁川，業興曰：「往必克，克後凶。」文襄既克，欲以業興當凶而殺之。

In Wuding 1 he was made Libationer of the National University and continued as lecturer-in-reading. Because Yexing was skilled in numerology, Shenwu often consulted him on campaign. Yexing would predict victory for a given day and place, and told intimates, "If they report victory, they will reward me; if there is defeat, how can they blame me?" At the battle of Mangshan, a wind came from the west into the camp. Yexing said, "When a petty man’s wind comes, there will be a great victory." Shenwu said, "If we win, I shall make you Governor of Benzhou." Thereafter he was made Governor of Taiyuan. In the fifth year Wenxiang brought him in as Consulting General of the Inner-and-Outer Office. Later, confined for an offense, Yexing devised the Nine Palaces Moving-Chess Calendar, with five hundred as a chapter, four thousand forty as an obscuration, and nine hundred eighty-seven as ascending parts, taking jiwei as the origin with fixed linkage throughout, differing from present calendrical methods. For seasonal qi, equinoxes and solstices, and solar measure, it did not differ. When Wenxiang campaigned against Yingchuan, Yexing said, "If you go you will surely conquer; after conquering there will be misfortune." After Wenxiang conquered, he wished to make Yexing bear the misfortune and kill him.

業興愛好墳籍，鳩集不已。手自補修，躬加題帖，其家所有，垂將萬卷。覽讀不息，多有異聞，諸儒服其深博。性豪俠，重意氣，人有急難，委命歸之，便能容匿。與其好合，傾身無吝；有乖忤，便即疵毀，乃至聲色，加以謗罵。性又躁隘，至於論難之際，無儒者之風。每語人云：「但道我好，雖知妄言，故勝道惡。」務進忌前，不顧後患，時人以此惡之。至於學術精微，當時莫及。業興二子，崇祖傳父業。

He collected books endlessly. He collated nearly ten thousand volumes at home. Scholars admired his erudition. He sheltered those in trouble. He was generous to friends. He fiercely attacked enemies. In debate he lacked scholarly restraint. He often told people: "Just say I am good—even if you know it is false talk, it still beats saying I am bad." His ambition and jealousy made him widely disliked. In scholarly depth none could match him. His son Chongzu followed his scholarship.

崇祖字子述。文襄集朝士，命盧景裕講《易》。崇祖時年十一，論難往復，景裕憚之。業興助成其子，至於忿鬩。文襄色甚不平。姚文安難服虔《左傳解》七十七條，名曰《駁妄》。崇祖申明服氏，名曰《釋謬》。齊文宣營構三台，材瓦工程，皆崇祖所算也。封屯留縣侯。遵祖，齊天保初難宗景曆甚精。崇祖為元子武卜葬地，醉而告之曰：「改葬後，當不異孝文。」武成，或告之，兄弟伏法。

Chongzu, courtesy name Zishu. Wen Xiang had Lu Jingyu lecture on the Changes. At eleven Chongzu debated Lu Jingyu into respect. Yexing quarreled helping his son. Wen Xiang was displeased. Yao Wen'an wrote Refuting Error against Fu Qian. Chongzu wrote Explaining Error in defense. Chongzu calculated materials for Wenxuan's three towers. He was enfeoffed Marquis of Tunliu. In early Qi Tianbao Zunzu mastered Zong Jingli's calendar. Chongzu divined a burial site for Yuanzi Wu while drunk and told him: "After the reburial it will not differ from Emperor Xiaowen." When Wu became emperor they reported it and both brothers were executed.

李鉉，字寶鼎，勃海南皮人也。九歲入學，書《急就篇》，月餘便通。家素貧，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》，常山房虯受《周官》、《儀禮》，漁陽鮮于靈馥受《左氏春秋》。鉉以鄉里無可師者，遂與州裏楊元懿、河間宗惠振等結友，詣大儒徐遵明受業。居徐門下五年，常稱高第。年二十三，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，曾三秋冬不畜枕，每睡，假寐而已。年二十七，歸養二親，因教授鄉里。生徒恆數百人，燕趙間能言經者，多出其門。以鄉里寡文籍，來游京師，讀所未見書。舉秀才，除太學博士。及李同軌卒，齊神武令文襄在京妙簡碩學，以教諸子。文襄以鉉應旨，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，於講授之暇，遂覽《說文》、《倉》、《雅》，刪正六藝經注中謬字，名曰《字辨》。

Li Xuan, courtesy name Baoding, was from Nanpi in Bohai. At nine he mastered the Rapid Writing Primer in a month. The family farmed in summer and studied in winter. At sixteen he studied the Mao Odes and Documents under Li Zhouren of Fuyang, the Record of Rites under Liu Zimeng of Zhangwu, the Offices of Zhou and Ceremonial Rites under Fang Qiu of Changshan, and the Zuo Spring and Autumn under Xianyu Lingfu of Yuyang. He traveled to Xu Zunming when local teachers were insufficient. He studied five years at Xu's gate as a top student. At twenty-three he withdrew to debate doctrine. He compiled more than thirty fascicles of commentary on the Classic of Filial Piety, Analects, Mao Odes, the Three Rites, the differences among the Three Traditions, and the principles of the Changes. He often slept without a pillow, napping briefly. At twenty-seven he returned home to care for his parents and teach. Hundreds studied with him; many Yan-Zhao classicists were his students. He visited the capital to read rare books. He was nominated as a Presented Scholar and appointed Erudite of the Imperial University. When Li Tonggui died, Shenwu of Qi ordered Wenxiang in the capital to select eminent scholars carefully to teach the princes. Wenxiang judged Xuan suitable for the edict and summoned him to Jinyang. At that time Shi Yao of Zhongshan, Yang Xuan of Beiping, Wang Xi of Beihai, Cui Zhan of Qinghe, Song Qindao of Guangping, and Han Yi, a skilled calligrapher, were together in the Eastern Lodge as teachers and companions to the princes. Because the sages were long gone and many written characters had become corrupt, Xuan used his spare time from lecturing to examine the Shuowen, Cang, and Erya. He corrected erroneous characters in the classics and commentaries of the Six Arts and titled the work Character Discriminations.

天保初，詔鉉與殿中尚書邢邵，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、西河太守綦母懷文等草定新曆，錄尚書、平原王高隆之令鉉與通直常侍房延祐、國子博士刁柔參考得失。尋正國子博士。廢帝之在東宮，文宣詔鉉以經入授，甚見優禮。卒，特贈廷尉少卿。及還葬，王人將送，儒者榮之。

At the beginning of Tianbao, Xuan was ordered to join Xing Shao, Wei Shou, and others in deliberating rites and laws, while still serving concurrently as Erudite of the Imperial University. At that time an edict ordered Song Jingye of Beiping, Qimu Huaiwen of Xihe, and others to draft a new calendar. Gao Longzhi, Recorder of the Masters of Writing and Prince of Pingyuan, ordered Xuan, Fang Yanyou, and Diao Rou to examine its strengths and flaws. Before long he became regular Erudite of the Imperial University. When the Deposed Emperor was in the Eastern Palace, Wenxuan ordered Xuan to enter and teach him the classics, and he was treated with exceptional courtesy. When he died, he was specially granted the posthumous office of Lesser Chamberlain for Law Enforcement. When his coffin was returned for burial, royal envoys escorted it, and the classicists considered this an honor.

楊元懿、宗惠振官俱至國子博士。

Yang Yuanyi and Zong Huizhen both reached the office of Erudite of the Imperial University.

馮偉，字偉節，中山字喜人也。身長八尺，衣冠甚偉，見者肅然。少從李寶鼎學，李重其聰敏，恆別意試問之。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。齊趙郡王出鎮定州，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，佐吏前後星馳報之，縣令又自為其整冠履，不得已而出。王下査事迎之，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，不交人事，郡守縣令，每親至。歲時或置羊酒，亦辭不納。門徒束脩，一毫不受。蠶而衣，耕而飯，簞食瓢飲，不改其樂。以壽終。

Feng Wei, styled Weijie, was from Zixi in Zhongshan. He was eight chi tall, with imposing clothing and cap; those who saw him grew solemn. In youth he studied under Li Baoding, who valued his intelligence and often tested him with special questions. He understood many subjects broadly and was especially learned in the Rites and the Traditions. Later he returned home, closed his gate, and did not go out for nearly thirty years. He ignored livelihood, avoided guests, and devoted himself to deep thought, mastering everything he studied. When the Prince of Zhao Commandery of Qi took command in Ding Province, he welcomed Feng Wei with ritual courtesy and sent letters three times. The county magistrate came personally to his gate, but Feng Wei still pleaded illness and would not rise. The prince was about to send his carriage to invite him, and subordinate officials raced back and forth to report it. The county magistrate even straightened Feng Wei’s cap and shoes himself, and only then, unable to avoid it, did he go out. The prince came down the steps to meet him, stopped him from bowing, ascended with him, lodged him in the guest house, and treated him with great respect. The prince intended to recommend him as a Presented Scholar, but Feng Wei firmly declined. After more than a year, he asked to return home. The prince knew he did not wish to be constrained, sent him off with ritual courtesy, and gave him generous gifts. He accepted none of it, taking only seasonal clothing. After he returned, he avoided social affairs, though commandery administrators and county magistrates often came in person. At seasonal occasions they sometimes presented sheep and wine, but he declined these too. He accepted not a hair’s worth from his disciples’ presentation gifts. He raised silkworms for clothing and farmed for food; with a basket of rice and a gourd of drink, his joy did not change. He died at the end of his natural span.

張買奴，平原人也。經義該博，門徒千餘人，諸儒咸推重之。仕齊，曆太學博士、國子助教，卒。

Zhang Mainu was from Pingyuan. His understanding of classical meanings was broad; he had more than a thousand disciples, and all the classicists esteemed him. He served Qi as Erudite of the Imperial University and Assistant Instructor of the Imperial University, and died.

劉軌思，勃海人也。說《詩》甚精。少事同郡劉敬和，敬和事同郡程師則，故其鄉曲多為《詩》者。軌思仕齊，位國子博士。

Liu Guisi was from Bohai. He lectured on the Odes with great precision. His local tradition of Odes study ran through Liu Jinghe and Cheng Shize. Guisi served Qi as National University doctor.

鮑季詳，勃海人也。甚明《禮》，兼通《左氏春秋》。少時，恆為李寶鼎都講。後亦自有徒眾，諸儒稱之。仕齊，卒于太學博士。

Bao Jixiang was from Bohai. He was expert in Rites and the Zuo Commentary. In youth he was chief lecturer for Li Xuan. He later had his own school and was praised. Under Qi he died as National University doctor.

從弟長暄，兼通《禮》、《傳》。為任城王湝丞相掾。恆在都教授貴游子弟。齊亡，卒於家。

His cousin Changxuan also mastered Rites and the Tradition. He was aide to Prince Ti of Rencheng. He taught noble youths in the capital. When Qi fell he died at home.

邢峙，字士峻，河間鄭人也。少學通《三禮》、《左氏春秋》。仕齊，初為四門博士，遷國子助教，以經入授皇太子。峙方正純厚，有儒者風。廚宰進太子食，菜有邪蒿，峙令去之，曰：「此菜有不正之名，非殿下宜食。」文宣聞而嘉之，賜以被褥縑纊，拜國子博士。皇建初，除清河太守，有惠政。年老歸，卒於家。

Xing Zhi, courtesy name Shijun, was from Zheng in Hejian. From youth he mastered the Three Rites and Zuo Commentary. Under Qi he taught the crown prince after rising from Four Gates doctor. Zhi was upright and had a scholar's bearing. When the kitchen presented the crown prince's food with wormwood in the greens, Zhi ordered it removed, saying: "This vegetable has an inauspicious name—not fit for the heir to eat." Wen Xuan praised him and made him National University doctor. In Huangjian's start he governed Qinghe benevolently. He retired and died at home.

劉晝，字孔昭，勃海阜城人也。少孤貧，愛學，伏膺無倦。常閉戶讀書，暑月唯著犢鼻褌。與儒者李寶鼎同鄉，甚相親愛。寶鼎授其《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。知鄴令宋世良家有書五千卷，乃求為其子博士，恣意披覽，晝夜不息。還，舉秀才，策不第，乃恨不學屬文，方復緝綴辭藻。言甚古掘，制一首賦，以六合為名，自謂絕倫，乃歎儒者勞而寡功。曾以賦呈魏收而不拜。收忿之，謂曰：「賦名六合，已是太愚，文又愚於六合。君四體又甘於文。」晝不忿，又以示邢子才。子才曰：「君此賦，正似疥駱駝，伏而無嫵媚。」晝求秀才，十年不得，發憤撰《高才不遇傳》。冀州刺史酈伯偉見之，始舉晝，時年四十八。

Liu Zhou, courtesy name Kongzhao, was from Fucheng in Bohai. Orphaned and poor, he studied tirelessly. He read behind closed doors, wearing only summer breeches. He was close to Li Baoding of his district. Li Xuan and Ma Jingde taught him Rites and the Zuo. He went to the capital seeking books. He read Song Shiliang's five thousand volumes day and night. He failed the talent exam and turned to writing. He wrote an arrogant fu called "Six Harmonies." He presented it to Wei Shou without courtesy. Wei Shou angrily said, "The title Six Harmonies is already too foolish, and the text is more foolish than Six Harmonies. Your limbs are sweeter than the text." Zhou, displeased, showed it to Xing Zicai. Zicai said: "Your fu is just like a scabby camel lying down without charm." After ten years of failing to become provincial talent, he wrote Biographies of Unsuccessful Talents. Li Bawei recommended him at forty-eight.

刺史隴西李璵，亦嘗以晝應詔。先告之，晝曰：「公自為國舉才，何勞語晝！」齊河南王孝瑜聞晝名，每召見，輒與促席對飲。後遇有密親，使且在齋坐，晝須臾徑去，追謝要之，終不復屈。孝昭即位，好受直言。晝聞之，喜曰：「董仲舒、公孫弘可以出矣。」乃步詣晉陽上書，言亦切直，而多非世要，終不見收采。編錄所上之書，為《帝道》。河清中，又著《金箱璧言》，蓋以指機政之不良。

Governor Li Yu of Longxi also once recommended Zhou in response to an imperial summons. He informed Zhou beforehand; Zhou said, "You yourself recommend talent for the state—why bother telling me!" Prince Xiaoyu of Henan heard of Zhou and, whenever he summoned him, would sit close and drink with him. Later, when a private relative was present, he had Zhou wait in the study; Zhou soon left. Though pursued and entreated to stay, he never yielded again. When Xiaozhao ascended, he welcomed blunt counsel. Zhou heard this and said joyfully, "Dong Zhongshu and Gongsun Hong may now come forth!" He walked to Jinyang and submitted a memorial; though blunt and direct, much of it missed what the age required, and he was never employed. He compiled his submitted writings as The Imperial Way. During Heqing he also wrote Golden Casket and Jade Words, evidently to criticize defects in confidential government.

晝夜嘗夢貴人若吏部尚書者補交州興俊令，寤而密書記之。卒後旬餘，其家幼女鬼語，聲似晝，云「我被用為興俊縣令，得假暫來辭別」云。晝常自謂博物奇才，言好矜大。每言：「使我數十卷書行於後世，不易齊景之千駟也。」容止舒緩，舉動不倫，由是竟無仕，卒於家。

He dreamed of appointment as magistrate of Xingjun and recorded it on waking. A little over ten days after his death, his household's young daughter spoke with a ghost's voice like Zhou, saying: "I was used as Magistrate of Xingjun and have leave to come bid farewell." He often boasted of his erudition. He often said: "Let several tens of my chapters circulate in later ages—it is no harder than Duke Jing of Qi's thousand teams of horses." His odd manner kept him from office; he died at home.

馬敬德，河間人也。少好儒術，負笈隨徐遵明學《詩》、《禮》，略通大義，而不能精。遂留意于《春秋左氏》，沈思研求，晝夜不倦。教授于燕、趙間，生徒隨之者甚眾。乃詣州將，求秀才。將以其純儒，無意推薦。敬德請試方略，五條皆有文理，乃欣然舉送。至都，唯得中第。請試經業，問十條，並通。擢授國子助教，再遷國子博士。齊武成為後主擇師傅，趙彥深進之，入為侍講。其妻夜夢猛獸將來向之，敬德走超叢棘，妻伏地不敢動。敬德占曰：「吾當為大官。超棘，過幾卿也；爾伏地，夫人也。」後主既不好學，敬德侍講甚疏，時時以《春秋》入授。猶以師傅恩，拜國子祭酒、儀同三司、金紫光祿大夫、瀛州大中正。卒，其徒曰：「馬生勝孔子，孔子不得儀同。」尋贈開府、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？」亦追封敬德廣漢郡王，令子元熙襲。

Ma Jingde was from Hejian. He studied Odes and Rites under Xu Zunming without full mastery. He then devoted himself to the Zuo Commentary day and night. He taught widely in Yan and Zhao. He sought recommendation as provincial talent. The governor hesitated to recommend a bookish man. He passed a strategy exam and was recommended. In the capital he ranked only middle tier. He passed ten classical questions. He was made National University assistant teacher, then promoted again to National University doctor. When Wucheng chose the heir's tutor, Zhao Yanshen recommended Ma Jingde as lecturer. His wife dreamed of a beast; he leapt thorn bushes in the dream. He divined: "I shall become a great officer. Leaping thickets means rising through ranks; your prostration means my wife." The heir disliked study; Jingde taught him the Spring and Autumn sparingly. In view of his service as tutor, he was appointed Libationer of the Directorate of Education, Equal to the Three Excellencies, Gold and Purple Grand Master for Splendid Happiness, and Grand Rectifier of Yingzhou. When he died his disciples said: "Master Ma surpasses Confucius—Confucius did not obtain Equal to the Third Rank." He was posthumously Grand Guardian and Governor of Yingzhou. Later, Attendant Scribe Zhang Jingren was enfeoffed as king; Zhao Yanshen said: "How can an attendant scribe be king while the lecturer has no fief?" Jingde was posthumously made King of Guanghan; his son Yuanxi inherited.

元熙字長明，少傳父業，兼長文藻。以通直待詔文林館。武平中，皇太子將講《孝經》，有司請擇師。帝曰：「馬元熙，朕師之子，文學不惡。」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。隋開皇中，卒于秦王文學。

Yuanxi inherited his father's learning and excelled in letters. He served at the Wulin Hall. When the crown prince studied the Filial Piety classic, a teacher was sought. The emperor said: "Ma Yuanxi is my teacher's son; his letters are not bad." He taught the crown prince the Classic of Filial Piety. Scholars honored the family's continuity. He was gentle and respected at court. Under Sui Kaihuang he died as literary attendant to the Prince of Qin.

張景仁，濟北人。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，文襄並引為賓客。天保八年，敕教太原王紹德書。後主在東宮，武成令侍書，遂被引擢。小心恭謹，後主愛之，呼為博士。登祚，累遷通直散騎常侍，在左右。與語，猶稱博士。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瑜之女，因以表裹相援，恩遇日隆。景仁多疾，帝每遣徐之範等療之，給藥物珍羞，中使問疾，相望於道。是後，敕有司恆就宅送禦食。車駕或有行幸，在道宿處，每送步障，為遮風寒。進位儀同三司，加開府，侍書如故。每旦須參，即在東宮停止。及立文林館，中人鄧長顒希旨，奏令總判館事。除侍中，封建安王。洪珍死後，長顒猶存舊款，更相彌縫，得無墜退。遂除中書監，卒。贈侍中、五州刺史、司空公。

Zhang Jingren was from Jibei. Orphaned and poor, he mastered calligraphy. He was famed among inner academy calligraphers under Wen Xiang. In Tianbao year eight he taught the Prince of Taiyuan calligraphy. Wucheng made him attendant scribe to the heir. The heir called him Doctor. He rose to Regular Attendant at the emperor's side. The emperor still called him Doctor in conversation. He Hongzhen sought marriage ties with courtiers. He married Jingren's granddaughter and grew powerful through the connection. The emperor constantly sent physicians and gifts. Imperial food was sent to his home daily. On imperial journeys screens were sent to protect him. He rose to Equal to the Third Rank and Grand Guardian. He attended daily and lodged at the Eastern Palace. Deng Changyuan had him oversee the Wulin Hall. He was made Attendant-in-Ordinary and Prince of Jian'an. After Hongzhen died he kept influence through Changyuan. He became Secretariat Director and died. He was posthumously high minister and Duke of Works.

景仁為兒童時，在洛京，曾詣國學摹《石經》。許子華遇之學中，執景仁手曰：「張郎風骨，必當通貴，非但官爵遷達，乃與天子同筆硯，傳衣履。」子華卒二十餘年，景仁位開府，數賜衣冠、筆硯，如子華所言。出自寒微，本無識見，一旦開府、侍中、封王。其婦姓奇，莫知氏族所出，容制音辭，事事庸俚。既除王妃，與諸公主、郡君，同在朝謁之列，見者為其慚悚。

As a boy in Luoyang he copied the Stone Classics at the National University. Xu Zihua met him in the academy, took Jingren's hand and said: "Master Zhang's bearing will surely reach high nobility—not only offices and ranks, but sharing brush and ink with the Son of Heaven, transmitting robe and shoes." Zihua's prediction came true. From humble origins he rose to king and attendant. His wife was of obscure and vulgar background. As princess consort she embarrassed court audiences.

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

Success through eunuch patronage made him arrogant. He lived ostentatiously with fine horses and many attendants. He built grand houses on main streets. His sons acted like spoiled nobles. Since Cang Jie only one man had risen through the eight scripts.

權會，字正理，河間鄭人也。志尚沈雅，動遵禮則。少受鄭《易》，妙盡幽微；《詩》、《書》、《二禮》，文義該洽；兼明風角，妙識玄象。仕齊，初四門博士。僕射崔暹引為館客，甚敬重焉，命世子達挐盡師傅之禮。暹欲薦會與馬敬德等為諸王師。會性恬靜，不慕榮勢，恥于左宦，固辭。暹識其意，遂罷薦舉。尋追修國史，監知太史局事。後遷國子博士。會參掌雖繁，教授不闕。性甚儒綍，似不能言，及臨機答難，酬報如響，由是為諸儒所推。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。雖明風角玄象，至於私室，都不及言。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。」唯有一子，亦不授此術。會曾遣家人遠行，久而不反。其行還將至，乃逢寒雪，寄息他舍。會方處學堂講說，忽有旋風吹雪入戶，會笑曰：「行人至，何意中停！」遂使追尋，果如其語。會每占筮，大小必中。但用爻辭彖象，以辨吉凶。《易》占之屬，都不經口。

Quan Hui, courtesy name Zhengli, was from Zheng in Hejian. He was refined and observant of ritual. He mastered Zheng's Changes. He was comprehensive in Odes, Documents, and Two Rites. He knew wind divination and astrology. Under Qi he was first Four Gates doctor. Cui Xian honored him and had the heir treat him as tutor. Xian wished to make him a prince's tutor. Hui declined office from modesty. Xian accepted his refusal. He edited national history and supervised astronomy. He later became National University doctor. He never neglected teaching despite many duties. Seemingly slow, he answered debates brilliantly. Noble youths flocked to study with him. He lectured tirelessly. He never discussed divination in private. He refused to teach divination to students. He often said: "This learning can be known but not spoken; you are all noble wanderers' sons—not advancing by this, why trouble to ask?" He taught divination to no one, not even his son. A servant he sent away was long absent. The servant was returning through snow. Hui was just in the academy lecturing when suddenly a whirlwind blew snow into the door; Hui laughed: "The traveler has come—why stop midway!" Seekers found the servant as he predicted. His yarrow divinations always proved right. He used only classical line texts, not oral formulas. He never recited oral divination lore.

會本貧生，無僮僕，初任助教日，恆乘驢。其職事處多，非晚不歸。曾夜出城東門，會獨乘一驢。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。漸失路，不由本道。心甚怪之，遂誦《易經》上篇第一卷。不盡，前後二人，忽然離散。會亦不覺墮驢，迷悶，至明始覺。方知墮處乃是郭外，才去家數里。有一子，字子襲，聰敏精勤，幼有成人之量。先亡。臨送者為其傷慟，會唯一哭而罷，時人尚其達命。武平末，自府還第，在路無故馬倒，遂不得語，因暴亡。注《易》一部，行於世。會生平畏馬，位望既至，不得不乘，果以此終。

Poor, he rode a donkey as assistant teacher. He returned late from many duties. One night he rode out the east gate alone. Two strange men seemed to escort his donkey. They moved oddly, unlike living men. They left the proper road. He recited the Changes to drive them off. Before he finished, the figures vanished. He fell unconscious and awoke at dawn. He had fallen outside the walls near home. His son Zixi was precocious. Zixi died first. Hui mourned briefly, admired for accepting fate. At Wuping's end his horse fell and he died suddenly. His commentary on the Changes circulated. He had feared horses yet died after riding when eminent.

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，行于時。亦為《毛詩》章句。以二經教授齊安王廓。位國子博士。

Zhang Sibo was from Lecheng in Hejian. He expounded the Zuo, second only to Ma Jingde. He wrote Editorial Examples in ten chapters. He also wrote Mao Odes chapter-and-verse. He taught Prince Kuo of Qi'an both classics. He became National University doctor.

又有長樂張奉禮，善《三傳》，與思伯齊名。位國子助教。

Zhang Fengli of Changle was equally famed for the Three Commentaries. He became National University assistant teacher.

張雕武，中山北平人也。家世寒微。其兄蘭武，仕尚書令史，微有資產。故護軍長史王元則時為書生，停其宅。雕武少美貌，為元則所愛悅，故偏被教。因好學，精力絕人，負卷從師，不遠千里。遍通《五經》，尤明《三傳》。弟子遠方就業者，以百數，諸儒服其強辯。齊神武召入霸府，令與諸子講說。乾明初，累遷平原太守，坐贓賄失官。武成即位，以舊恩，除通直散騎常侍。琅邪王儼求博士，有司以雕武應選，時號得人。曆涇州刺史、散騎常侍。

Zhang Diaowu was from Beiping in Zhongshan. His family was poor and humble. His elder brother Lanwu was a Secretariat clerk with modest means. Wang Yuanze, former chief clerk of the Protector-General, lodged at their house as a student. Handsome in youth, Diaowu was favored by Yuanze and received special instruction. He loved learning, had exceptional energy, and traveled far to study under teachers. He mastered the Five Classics and was especially expert in the Three Commentaries. Hundreds of students came from afar to study with him, and scholars respected his forceful argumentation. Shenwu summoned him to the Overlord’s Mansion to lecture with the princes. Early in Qianming he rose to Governor of Pingyuan but lost office for bribery. When Wucheng ascended, he was made Regular Attendant of the Direct-and-Upright Cavalry for old favor. When Prince Yan of Langye sought a doctor, the authorities nominated Diaowu, and he was praised as an excellent choice. He served as Governor of Jingzhou and Regular Attendant of the Cavalry.

及帝侍講馬敬德卒，乃入授經書。帝甚重之，以為侍講，與侍書張景仁並被尊禮，同入華元殿，共讀《春秋》。加國子祭酒、假儀同三司，待詔文林館。以景仁宗室，自托于其親何洪珍，公私之事，雕武常為其指南。與張景仁號二張博士。時穆提婆、韓長鸞與洪珍同侍帷幄，知雕武為洪珍謀主，忌惡之。洪珍又奏雕武監國史。尋除侍中，加開府，奏度支事。大被委任，言多見從，特敕奏事不趨，呼為博士。

After Ma Jingde died he taught the classics to the emperor. The emperor made him lecturer with Zhang Jingren, reading the Spring and Autumn in the Huayuan Hall. He was Libationer and Concurrent Equal to the Third Rank at the Wulin Hall. He relied on He Hongzhen through Zhang Jingren's clan tie. He and Zhang Jingren were called the two Zhang doctors. Muti Ba and Han Changluan hated him as Hongzhen's adviser. Hongzhen had him supervise historiography. He became Attendant-in-Ordinary and oversaw revenue. The emperor trusted his counsel and called him Doctor.

雕武自以出於微賤，致位大臣，勵精在公，有匪躬之節。議論無所回避，左右縱恣之徒，必加禁約。數譏切寵要，獻替帷扆。帝亦深倚仗之，方委以朝政。雕武便以澂清為己任，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，雕武不如邕；若致主堯、舜，身居稷、契，則邕不如我。」長鸞等陰圖之。及與侍中崔季舒、黃門侍郎郭遵諫幸晉陽，為長鸞所譖，誅。臨刑，帝使段孝言詰之。雕武曰：「臣起自諸生，光寵隆洽。今者之諫，臣實首謀，意善功惡，無所逃死。願陛下珍愛金玉，開發神明，數引賈誼之倫，語其政道，令聽覽之間，無所擁蔽，則臣雖死，猶生之年。」因歔欷流涕，俯而就戮。左右莫不憐而壯之。

From humble origins he served zealously as minister. He rebuked powerful favorites without fear. He repeatedly admonished court favorites. The emperor nearly entrusted him with government. He took purifying governance as his mission. He once in the court hall told Zheng Zixin: "Just now entering the Secretariat I saw your family's Tang Ling's disposition—utterly without reason. He said he was no clerk like Yong; if bringing the ruler to Yao and Shun and personally occupying the posts of Ji and Qi, then Yong is not equal to me." Changluan plotted against him. He was executed for remonstrating against the Jinyang journey. The emperor sent Duan Xiaoyan to question him before execution. Diaowu said: "Your servant rose from the various students to splendid favor overflowing. He accepted death for his remonstrance. I wish Your Majesty to treasure gold and jade, open and develop divine clarity, and several times bring men like Jia Yi to speak of governance so that between listening and viewing nothing is blocked—then though your servant dies, it is still the years of life." He wept and went to the block. Onlookers pitied and admired him.

子德沖等徙北邊。南安王思好之反，德沖及弟德揭俱免。德沖聰敏好學，以帝師之子，早見旌擢，位中書舍人。其父之戮，德沖並在殿廷就執，目見冤酷，號哭，殞絕於地，久之乃蘇。

His son Dechong was exiled north. They were pardoned after Sihao's rebellion. Dechong rose to Secretariat Gentleman as the lecturer's son. He witnessed his father's execution and collapsed.

郭遵者，钜鹿人也。齊文宣為太原公時，為國常侍。帝家人有蓋豐洛者，典知家務，號曰蓋將。遵因其處分，曾抗拒，為高德正所貴。齊受禪，由是擢為主書，專令訪察。中書舍人硃謂為钜鹿太守，遵為弟子求官，謂啟文宣，鞭之二百，付京畿。久之，除並省尚書都令史、建州別駕。會韓長鸞父永興為刺史，因此遂相參附。後擢為黃門侍郎，被誅。

Guo Zun was from Julu. When Wenxuan was Prince of Taiyuan, Zun was state regular attendant. The household manager Gai Fengluo was called General Gai. Zun once defied Gai and was valued by Gao Dezheng. After Qi's founding he became chief investigator. He was flogged for seeking favor for a disciple. He later became chief clerk and military administrator. He attached himself to Han Changluan's father. He rose to Yellow Gate Gentleman and was executed.

遵出自賤微，易為盈滿。宮門逢諸貴，輒呼姓字，語言佈置，極為輕率。嘗于宮門牽韓長鸞，辭曰：「王在得言。主上縱放如此，曾不規諫，何名大臣？」長鸞嫌其率爾，便掣手而去，由是不加援，故及於禍。

From the lowest origins he grew arrogant. He addressed nobles by name at the gates. He once at the palace gate pulled Han Changluan, saying: "The king may speak freely. The sovereign indulges thus and never remonstrates—what name is there for great minister?" Changluan withdrew support and he met disaster.

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