1
列傳第七十二孝行
Biography 72: Acts of Filial Piety
2
長孫慮乞伏保孫益德董洛生楊引閻元明吳悉達王續生李顯達倉跋張升王崇郭文恭荊可秦族皇甫遐張元王頒弟頍楊慶田翼紐因劉仕俊翟普林華秋徐孝肅
Zhangsun Lü; Qifu Bao; Sun Yide; Dong Luosheng; Yang Yin; Yan Yuanming; Wu Xida; Wang Xusheng; Li Xianda; Cang Ba; Zhang Sheng; Wang Chong; Guo Wengong; Jing Ke; Qin Zu; Huangfu Xia; Zhang Yuan; Wang Ban and his younger brother Hui; Yang Qing; Tian Yi; Niu Yin; Liu Shijun; Zhai Pulü; Hua Qiu; and Xu Xiaosu.
3
《孝經》云：「夫孝，天之經也，地之義也，人之行也。」 《論語》云：「君子務本，本立而道生，孝悌也者，其為仁之本歟！」 《呂覽》云：「夫孝，三皇五帝之本務，萬事之納紀也。 執一術而百善至，百邪去，天下順者，其唯孝乎！」 然則孝之為德至矣，其為道遠矣，其化人深矣。 故聖帝明王行之于四海，則與天地合其德，與日月齊其明； 諸侯卿大夫行之于國家，則永保其宗社，長守其祿位； 匹夫匹婦行之于閭閻，則播徽烈于當年，揚休名於千載。 是以堯、舜、湯、武居帝王之位，垂至德以敦其風； 孔、墨、荀、孟稟聖賢之資，弘正道以勵其俗。 觀其所由，在此而已矣。
The Classic of Filial Piety declares: "Filial piety is Heaven's enduring law, Earth's rightful order, and the proper way of human life. The Analects teaches: "The gentleman attends to the foundation; once it stands firm, the Way comes to life. Are not filial devotion and respect among siblings the very root of humaneness?" The Lüshi Chunqiu states: "Filial piety was the essential duty of the Three Sovereigns and Five Emperors, the thread that binds every undertaking. Uphold this single practice and every virtue follows, every vice falls away, and the world falls into harmony—what else could accomplish that but filial piety!" Filial piety, then, is the highest of virtues, the farthest-reaching of ways, and the deepest force in shaping human hearts. When sage emperors and enlightened kings practice it across the realm, their virtue merges with Heaven and Earth and their radiance rivals the sun and moon; when feudal lords, ministers, and grand masters practice it within their domains, they secure their ancestral altars in perpetuity and keep their ranks and emoluments for generations; when ordinary men and women practice it in village and lane, they win shining repute in their own day and leave honored names for a thousand years. Yao, Shun, Tang, and Wu sat upon the imperial throne and spread supreme virtue to deepen the moral climate of their age; Confucius, Mozi, Xunzi, and Mencius were endowed with the gifts of sages and worthies and championed the true Way to stir their contemporaries toward better conduct. Look to the source of their achievement, and you will find it here and nowhere else.
4
然而淳源既往，澆風愈扇，禮義不樹，廉讓莫修。 若乃綰銀黃，列鐘鼎，立於朝廷之間，非一族也； 積龜貝，實倉廩，居於閭巷之內，非一家也。 其於愛敬之道，則有未能備焉。 哀思之節，罕有得其中焉。 斯乃詩人所以思素冠，孔門有以責衣錦也。
Yet the age of pristine virtue is gone, decadent fashions spread ever wider, ritual and righteousness go unplanted, and humility and forbearance find no cultivation. Those who wear official seals, display bronze bells and tripods, and stand in the imperial court are hardly few; those who stockpile tortoise shells and cowries and fill their granaries, living in village lanes, are hardly rare either. Yet in the practice of loving and revering their parents, many still fall short. In the proper measure of mourning and remembrance, few truly hit the mark. This is why the poets mourned the man in plain hemp, and why Confucius's disciples had cause to rebuke those who paraded in brocade while their parents still lived.
5
且生盡色養之方，終極哀思之地，厥跡多緒，其心一焉。 若乃誠達泉魚，感通鳥獸，事匪常倫，斯蓋希矣。 至如溫床、扇席，灌樹、負土，苟或加人，咸疾俗。 斯固仁人君子所以興歎，哲後賢宰所宜屬心。 如令明教化以救其弊，優爵賞以勸其心，存懇誠以誘其進，積歲月以求其終，則今之所謂少者，可以為多矣； 古之所謂難者，可以為易矣。
In life they give their utmost to honoring parents with joy; in death they carry mourning to its fullest limit—the outward forms vary, but the inward purpose is one. When sincerity moves fish in hidden springs or stirs birds and beasts—deeds beyond ordinary human measure—such cases are exceedingly rare. Acts such as warming the parental bed, fanning the sleeping mat, watering a parent's tree, or carrying earth for a grave—whenever someone goes further still, the world brands it vulgar ostentation. This is precisely what humane gentlemen lament and what wise sovereigns and worthy ministers ought to take to heart. Were rulers to clarify moral instruction to cure these ills, grant preferential honors to stir people's hearts, cherish sincere devotion to draw them onward, and allow years to pass until the habit took root, then those now deemed few in number could become many; and what the ancients called difficult could be made easy.
6
長孫慮等闕稽古之學，無俊偉之才。 或任其自然，情無矯飾； 或篤於天性，勤其四體。 並竭股肱之力，咸盡愛敬之心，自足膝下之歡，忘懷軒冕之貴。 不言而化，人神通感。 雖或位登臺輔，爵列王侯，祿積萬鐘，馬跡千駟，死之日曾不得與斯人之徒隸齒。 孝之大也，不其然乎。
Zhangsun Lü and his fellows had no training in classical learning and no towering gifts of intellect. Some simply followed their inborn nature, with no artifice in their feelings; others were profoundly devoted by nature and toiled with their whole bodies. All alike poured out their bodily strength and gave their full measure of love and reverence, content with the happiness of serving at their parents' feet and heedless of the glory of high office. Without preaching they transformed those around them; heaven and humanity responded in kind. Even those who reached the highest councils of state, held princely titles, piled up stipends by the ten thousand piculs, and rode out with a thousand teams of horses—in death they could not stand even with the household retainers of these filial sons. Such is the greatness of filial piety—is it not exactly so?
7
案《魏書》列趙琰、長孫慮、乞伏保、孫益德、董洛生、楊引、閻元明、吳悉達、王續生、李顯達、倉跋、張升、王崇、郭文恭為《孝感傳》，《周書》列李棠、柳檜、杜叔毗、荊可、秦族、皇甫遐、張元為《孝義傳》，《隋書》列陸彥師、田德懋、薛浚、王頒、田翼、楊慶、郭世俊、紐因、劉仕俊、郎方貴、翟普林、李德饒、華秋、徐孝肅為《孝義傳》。 今趙琰、李棠、柳檜、杜叔毗、陵彥師、李德饒入別傳及其家傳，其餘並從此編緝，以備《孝行傳》云。
The History of Wei placed Zhao Yan, Zhangsun Lü, Qifu Bao, Sun Yide, Dong Luosheng, Yang Yin, Yan Yuanming, Wu Xida, Wang Xusheng, Li Xianda, Cang Ba, Zhang Sheng, Wang Chong, and Guo Wengong in its "Biographies of Filial Response"; the History of Zhou placed Li Tang, Liu Gui, Du Shupi, Jing Ke, Qin Zu, Huangfu Xia, and Zhang Yuan in its "Biographies of Filial Righteousness"; and the History of Sui placed Lu Yanshi, Tian Demao, Xue Jun, Wang Ban, Tian Yi, Yang Qing, Guo Shijun, Niu Yin, Liu Shijun, Lang Fanggui, Zhai Pulü, Li Derao, Hua Qiu, and Xu Xiaosu in its "Biographies of Filial Righteousness." Zhao Yan, Li Tang, Liu Gui, Du Shupi, Lu Yanshi, and Li Derao now appear in separate biographies and family histories; the remainder are gathered here to form this "Biographies of Filial Conduct."
8
長孫慮，代人也。 母因飲酒，其父真呵叱之，誤以杖擊，便即致死。 真為縣囚執，處以重坐。 慮列辭尚書云：「父母忿爭，本無餘惡，直以謬誤，一朝橫禍。 今母喪未殯，父命旦夕，慮兄弟五人並沖幼。 慮身居長，今年十五，有一女弟，向始四歲。 更相鞠養，不能保全，父若就刑，交墜溝壑。 乞以身代老父命，使嬰弱眾孤，得蒙存立。」 尚書奏云：「慮于父為孝子，于弟為仁兄，尋情究狀，特可矜感。」 孝文帝詔特恕其父死罪，以從遠流。
Zhangsun Lü came from Dai. His mother had been drinking; his father Zhen rebuked her and, mistaking his aim, struck her with a staff and killed her on the spot. Zhen was arrested by the county authorities and condemned to death. Lü submitted a petition to the Imperial Secretariat: "When parents quarrel in anger, there is no deeper malice—only a mistaken blow that brought sudden disaster in a single morning. My mother's body has not yet been buried, and my father's life hangs by a thread; I and my five brothers are all still young. As the eldest son I am fifteen; I have one younger sister who has only just turned four. If we must raise one another, we cannot survive; if father is executed, we shall all perish together. I beg to die in my aged father's place, so that these infants and helpless orphans may be allowed to live. The Secretariat reported: "Toward his father Lü is a filial son; toward his brothers he is a benevolent elder sibling. Weighing the circumstances, his case is especially moving and deserving of mercy." Emperor Xiaowen issued an edict specially sparing his father's life and sentencing him to exile in a distant region instead.
9
乞伏保，高車部人也。 父居，獻文時為散騎常侍，領牧曹尚書，賜爵甯國侯。 以忠謹慎密，常在左右，出內詔命。 賜宮人河南宗氏，亡後，賜以宮人申氏，宋太子左率申坦兄女也。 歲餘，居卒。 申撫養伏保，性嚴肅，捶罵切至，而伏保奉事孝謹，初無恨色。 襲父侯爵，例降為伯。 稍遷左中郎將。 每請祿賜，在外公私尺丈所用，無不白知。 出為鄯善鎮將。 申年逾八十，伏保手制馬車，親自扶接，申欣然隨之。 申亡，伏保解官，奉喪還洛。 復為長兼南中郎將，卒。
Qifu Bao belonged to the Gaoche people. His father Ju, under Emperor Xianwen, served as Regular Attendant of the Scattered Cavalry and concurrently as Director of the Pasturage Bureau, and was enfeoffed as Marquis of Ning. Trusted for his loyalty, prudence, and discretion, he remained constantly at the emperor's side, conveying edicts in and out of the palace. The emperor granted him the palace woman Zong of Henan; after she died, he received the palace woman Lady Shen, niece of Shen Tan, Left Commander of the Crown Prince's Guard of Song. A little over a year later, Ju died. Shen raised Bao herself. Stern by nature, she beat and scolded him harshly, yet Bao served her with filial devotion and never once showed resentment. He inherited his father's marquisate, which by regulation was reduced to a barony. He was eventually promoted to Left Commandant of the Palace Guards. Whenever he drew salary or gifts, he reported every item used in his public and private affairs abroad, down to the last measure. He was posted as Garrison Commander of Shanshan. When Shen passed eighty, Bao built a carriage with his own hands and personally helped her aboard; she followed him gladly. When Shen died, Bao resigned his post and escorted her coffin back to Luoyang. He was reappointed Acting Chief and Concurrent Southern Commandant of the Palace Guards, and died in that post.
10
孫益德，樂安人也。 其母為人所害。 益德童幼，為母復仇，還家哭於殯，以待縣官。 孝文、文明太后以其幼而孝決，又不逃罪，特免之。
Sun Yide came from Le'an. His mother was murdered. Though still a child, Yide avenged his mother, returned home to mourn beside her bier, and waited for the county magistrate to arrest him. Emperor Xiaowen and Empress Dowager Wenming, moved that one so young could be so resolute in filial duty and did not flee justice, specially pardoned him.
11
董洛生，代人也。 居父喪過禮，詔遣秘書中散溫紹伯奉璽書慰之，令自抑割，以全孝道。 又詔其宗親，使相喻獎，勿令有滅性之譏。
Dong Luosheng came from Dai. His mourning for his father exceeded the proper bounds; the throne sent Secretariat Attendant Wen Shaobo with an imperial letter of consolation, urging him to restrain his grief so as to fulfill filial duty in the proper way. The throne also ordered his kinsmen to counsel and encourage him, lest he bring upon himself the reproach of sacrificing his life to grief.
12
楊引，鄉郡襄垣人也。 三歲喪父，為叔所養。 母年九十二終，引年七十五，哀毀過禮。 三年服畢，恨不識父，追服斬衰，食粥粗服，誓終身命。 經十三年，哀慕不改，為郡縣鄉閭三百餘人上狀稱美。 有司奏宜旌賞，復其一門，樹其純孝。 詔別敕集書標揚引至行，又可假以散員之名。
Yang Yin came from Xiangyuan in Xiang Commandery. He lost his father at the age of three and was raised by his uncle. When his mother died at ninety-two, Yin was seventy-five; his mourning exceeded all proper bounds. When the three-year mourning for his mother ended, grieving that he had never known his father, he donned the severest mourning garb, ate only gruel, wore only coarse cloth, and vowed to continue for the rest of his life. Thirteen years passed and his grief never wavered; more than three hundred people from his commandery, county, and village submitted memorials praising his conduct. The responsible offices recommended that he be honored and rewarded, that his entire household be exempted from taxes and corvée, and that his pure filial devotion be held up as an example. An edict ordered the Imperial Secretariat to proclaim Yin's exemplary conduct, and granted him an honorary supernumerary title as well.
13
閻元明，河東安邑人也。 少而至孝，行著鄉閭。 太和五年，除北隨郡太守。 元明以違離親養，興言悲慕。 母亦慈念，泣淚喪明。 悲號上訴，許歸奉養。 一見其母，母目便開。 刺史呂壽恩列狀上聞，詔下州郡，表為孝門，復其租調兵役，令終母年。 母亡服終，心喪積載，每忌日，悲動傍鄰。 昆弟雍和，尊卑諧穆，安貧樂道，白首同歸。
Yan Yuanming came from Anyi in Hedong. From childhood he was profoundly filial, and his conduct was renowned throughout his village. In the fifth year of Taihe he was appointed Administrator of Beisui Commandery. Separated from his parents, Yuanming spoke constantly of grief and longing. His mother, longing for him in turn, wept until she lost her sight. He appealed in grief to the throne and was permitted to return home to care for his mother. The moment he saw his mother, her eyes opened again. Inspector Lü Shou'en reported the matter to the throne; an edict went out to the provinces designating the household a Gate of Filial Piety, exempting it from taxes and corvée, and permitting Yuanming to remain at home until his mother's death. After his mother died and the formal mourning ended, his inner grief endured for years; on each anniversary his sorrow moved the neighbors around him. The brothers lived in harmony, elders and juniors in mutual respect; content in poverty and devoted to virtue, they walked the same path into old age.
14
又猗氏縣人令狐仕，兄弟四人，早喪父，泣慕十載，奉養其母，孝著鄉邑。 而力田積粟，博施不已。
There was also Linghu Shi of Yishi County: four brothers who lost their father early, mourned him for ten years, supported their mother, and won renown for filial piety throughout their district. They worked the fields tirelessly, stored grain, and gave generously without end.
15
又河東郡人楊風等七百五十人，列稱樂戶皇甫奴兄弟，雖沉屈兵伍，而操尚彌高，奉養繼親，甚著恭孝之稱。
Seven hundred fifty people of Hedong Commandery, led by Yang Feng, jointly reported that the brothers Huangfu Nu—registered musicians though they were, and sunk low in the army ranks—conducted themselves with exceptional dignity, supported their stepmother, and were widely praised for respectful filial devotion.
16
又東郡小黃縣人董吐渾、兄養，事親至孝，三世同居，閨門有禮。 景明初，畿內大使王凝奏請標異，詔從之。
Dong Tuhun and his elder brother Yang of Xiaohuang County in Dong Commandery also served their parents with the utmost filial devotion; three generations lived under one roof, and their household was a model of ritual propriety. At the beginning of the Jingming era, Metropolitan Envoy Wang Ning recommended them for special recognition, and the throne approved.
17
吳悉達，河東聞喜人也。 兄弟三人，年並幼小，父母為人所殺。 四時號慕，悲感鄉鄰。 及長報仇，避地永安。 昆弟同居四十餘載，閨門和睦，讓逸競勞。 雖於儉年，糊饘不繼，賓客經過，必傾所有。 每守宰殯喪，私辦車牛，送終葬所。 鄰人孤貧窘困者，莫不解衣輟糧，以相賑恤。 鄉閭五百餘人詣州稱頌焉。 刺史以悉達兄弟行著鄉里，板贈悉達父勃海太守。 悉達後欲改葬，亡失墳墓，推尋弗獲。 號哭之聲，晝夜不止，叫訴神祇。 忽于悉達足下地陷，得父銘記，因遷葬曾祖已下三世九喪。 傾盡資業，不假於人，哀感毀悴，有過初喪。 有司奏聞，標閭復役，以彰孝義。
Wu Xida came from Wenxi in Hedong. Three brothers, all still young, whose parents had been murdered. Season after season they wailed in grief, moving all their neighbors to sorrow. When they grew up they avenged their parents and moved to Yong'an to escape reprisals. The brothers lived together for more than forty years in household harmony, each yielding comfort to the others and competing only in hard work. Even in lean years when they could scarcely keep thin gruel on the table, any guest who passed by found them pouring out everything they had. Whenever a local official died, they privately supplied carts and oxen to convey the coffin to the burial ground. For neighbors who were orphaned, destitute, or in desperate need, they always stripped off their own garments or set aside grain to help. More than five hundred villagers went to the provincial capital to praise their conduct. The inspector, moved by the brothers' renown in their village, posthumously appointed Xida's father Administrator of Bohai. Later Xida wished to rebury his father, but the grave had been lost and could not be found despite every effort. His wailing never ceased, day or night, as he cried out to heaven and earth. Suddenly the ground sank beneath his feet and he found his father's inscribed marker; he then reburied nine coffins spanning three generations from his great-grandfather onward. He spent his entire estate without borrowing from anyone; his grief was so profound that he wasted away, more deeply than even at his first mourning. The authorities submitted a memorial to the throne; his household lane was marked with an honorific sign and he was exempted from corvée labor to proclaim his filial devotion and righteousness.
18
時有齊州人崔承宗，其父于宋世仕漢中，母喪因殯彼。 後青、徐歸魏，遂為隔絕。 承宗性至孝，萬里投險，偷路負喪還京師。 黃門侍郎孫惠蔚聞之，曰：「吾於斯人，見廉範之情矣。」 於是吊贈盡禮，如舊相識。
At that time there was a man of Qi Province named Cui Chengzong. His father had served in Hanzhong during the Song dynasty, and when his mother died she was temporarily buried there. Later, when Qing and Xu came under Wei rule, the family was cut off from the mother's grave. Chengzong was supremely filial by nature. He traveled ten thousand li through perilous country, finding secret routes to carry his mother's coffin back to the capital. Yellow Gate Attendant Sun Huiwei heard of it and said, "In this man I see the devotion of Lian and Fan. He then offered full funeral condolences and gifts, treating Chengzong as though they were old friends.
19
王續生，滎陽京縣人也。 遭繼母憂，居喪，杖而後起。 乃終禮制，鬢髮盡落。 有司奏聞，宣武詔標旌門閭，甄其徭役。
Wang Xusheng came from Jing County in Xingyang. When his stepmother died, he entered mourning and was so weakened that he could rise only with the help of a staff. By the time the mourning period ended, all the hair at his temples had fallen out. The officials reported the matter to the throne, and Emperor Xuanwu decreed that Wang's gate and lane be marked with an honorific banner and that he be exempted from corvée labor.
20
李顯達，潁川陽翟人也。 父喪，水漿不入口七日，鬢髮墮落，形體枯悴。 六年廬於墓側，哭不絕聲，殆於滅性。 州牧高陽王雍以狀奏，靈太后詔表其門閭。
Li Xianda came from Yangzhai in Yingchuan. When his father died, he took neither water nor food for seven days. The hair at his temples fell out and his body wasted away. For six years he lived in a hut beside the tomb, weeping without cease until he nearly destroyed himself with grief. The provincial governor, Prince Yong of Gaoyang, submitted a report on his case, and Empress Dowager Ling decreed that his gate and lane be marked with honor.
21
倉跋，滎陽京縣人也。 喪母，水漿不入口五日，吐血數升，居憂毀瘠，見稱州裏。 有司奏聞，孝武帝詔標門閭。
Cang Ba came from Jing County in Xingyang. When his mother died, he took neither water nor food for five days, vomited several sheng of blood, and wasted away in grief until he was praised throughout the province. The officials reported the matter to the throne, and Emperor Xiaowu decreed that his gate and lane be marked with honor.
22
張升，滎陽京縣人也。 喪父，飲水絕鹽，哀毀過度，形骸枯悴，骨立而已，發落殆盡。 聲聞鄉里，盜賊不侵其閭。 州表以聞，標其門閭。
Zhang Sheng came from Jing County in Xingyang. When his father died, he drank water but took no salt. His grief was so extreme that his body wasted away to skin and bone and his hair nearly all fell out. His reputation spread through the countryside, and even bandits would not disturb his household lane. The province submitted a report to the throne, and his gate and lane were marked with honor.
23
王崇，字乾邕，陽夏雍人也。 兄弟並以孝稱，身勤稼穡，以養二親。 仕梁州鎮南府主簿。 母亡，杖而後起，鬢髮墮落。 未及葬，權殯宅西。 崇廬於殯所，晝夜哭泣，鳩鴿群至。 有一小鳥，素質黑眸，形大於雀，棲於崇廬，朝夕不去。 母喪闋，復丁父憂，哀毀過禮。 是年夏，風雹，所經處，禽獸暴死，草木摧折。 至崇田畔，風雹便止，禾麥十頃，竟無損落。 及過崇地，風雹如初。 咸稱至行所感。 崇雖除服，仍居墓側。 於其室前，生草一根，莖葉甚茂，人莫能識。 至冬中，復有鳥巢崇屋，乳養三子，毛羽成長，馴而不驚。 守令聞之，親自臨視。 州以聞奏，標其門閭。
Wang Chong, courtesy name Qianyou, came from Yong in Yangxia. The brothers were all known for filial piety. Wang Chong personally worked hard in the fields to support both his parents. He served as principal clerk in the Southern Garrison headquarters of Liang Province. When his mother died, he was so weakened that he could rise only with a staff, and the hair at his temples fell out. Before she could be properly buried, her body was temporarily interred west of the house. Chong built a mourning hut beside the temporary tomb and wept day and night, and flocks of doves and pigeons gathered there. One small bird, white-bodied with black eyes and larger than a sparrow, roosted on Chong's hut and would not leave from morning to evening. When his mourning for his mother ended, his father died as well, and his grief exceeded what the rites prescribed. That summer a storm of wind and hail swept through the land. Wherever it passed, birds and beasts died suddenly and plants and trees were broken. When the storm reached the edge of Chong's fields, the wind and hail stopped at once, and ten qing of grain and wheat were left completely undamaged. Once it had passed beyond Chong's land, the wind and hail resumed with the same fury as before. Everyone said that heaven itself had been moved by his supreme filial conduct. Although Chong had completed the mourning period and put aside mourning dress, he still lived beside the tomb. Before his hut a single stalk of grass sprang up, its stem and leaves unusually lush, though no one could identify the species. By midwinter birds nested again on Chong's hut, raised three chicks until their feathers were fully grown, tame and unafraid of people. When the district magistrate heard of it, he came in person to see for himself. The province reported the matter to the throne, and his gate and lane were marked with honor.
24
郭文恭，太原平遙人也。 仕為太平縣令。 年逾七十，父母喪亡。 文恭孝慕罔極，乃居祖父墓次，晨夕拜跪。 跣足負土，培祖父二墓，寒暑竭力，積年不已。 見者莫不哀歎。 尚書聞奏，標其門閭。
Guo Wengong came from Pingyao in Taiyuan. He served as magistrate of Taiping County. After he had passed seventy, both his parents died. Wengong's filial longing knew no bounds. He lived at his grandfather's tomb mound, bowing and kneeling morning and evening. Barefoot, he carried earth to build up his grandfather's two graves, laboring through heat and cold year after year without rest. All who saw him were moved to grief and sighing. When the Ministry of Works learned of it and reported the matter, his gate and lane were marked with honor.
25
荊可，河東猗氏人也。 性質樸，容止有異於人。 能苦身勤力，供養其母，隨時甘旨，終無匱乏。 母喪，水漿不入口三日，悲號擗踴，絕而後蘇者數四。 葬母之後，遂廬於墓側，晝夜悲哭，負土成墳，蓬發不櫛，菜食飲水而已。 然可家舊墓，塋域極大，榛蕪至深，去家十餘里。 而可獨宿其中，與禽獸雜處，哀感遠近，邑裏稱之。 大統中，可鄉人以可孝行足以勸勵風俗，乃上言焉。 周文令州縣表異之。 及服終之後，猶若居喪。 大塚宰、晉公護聞可孝行，特引見焉。 與可言論，時有會於護意。 而護亦至孝，其母閻氏，沒於敵境，不測存亡。 每見可，自傷久乖膝下，而重可至性。 可卒後，護猶思其純孝，收可妻子于京城，恆給其衣食。
Jing Ke came from Yishi in Hedong. His nature was plain and unadorned, and his bearing set him apart from other men. He endured hardship and toiled tirelessly to support his mother, providing seasonal delicacies without ever falling short. When his mother died, he took neither water nor food for three days, wailing and beating his breast until he fainted and revived several times over. After burying his mother, he built a hut beside the tomb and wept day and night. He carried earth to build up the mound, left his tangled hair uncombed, and ate nothing but vegetables and water. The Ke family's old cemetery, however, was vast and deeply overgrown with brambles and weeds, more than ten li from his home. Yet Ke slept there alone among the wild beasts. His grief moved people near and far, and the whole town praised him. During the Datong era, Ke's fellow townsmen submitted a memorial, saying that his filial conduct was sufficient to encourage and reform public morals. Zhou Wen ordered the provincial and county authorities to report Ke's exceptional virtue to the throne. Even after the mourning period ended, he continued to live as though still in mourning. Grand Minister of State Hu, Duke of Jin, heard of Ke's filial conduct and specially summoned him for an audience. He spoke with Ke, and at times Ke's words accorded perfectly with Hu's own thoughts. Hu was also supremely filial. His mother, Lady Yan, had died in enemy territory, and no one knew whether she was alive or dead. Whenever Hu saw Ke, he grieved that he had long been parted from his mother's side, and he deeply admired Ke's supreme filial nature. After Ke died, Hu still remembered his pure filial devotion. He took in Ke's wife and children in the capital and constantly provided for their food and clothing.
26
秦族，上郡洛川人也。 祖白、父雚，並有至性，聞於閭里。 魏太和中，板白潁州刺史。 大統中，板雚酈城郡守。 族性至孝，事親竭力。 及父喪，哀毀過禮，每一慟哭，酸感行路。 既以母在，恆抑割哀情，以慰其母意。 四時珍羞，未嘗匱乏。 與弟榮先，復相友愛，閨門之中，怡怡如也。 尋而其母又沒，哭泣無時，唯飲水食菜而已。 終喪之後，猶蔬食，不入房室二十許年。 鄉里咸歎異之。 其邑人王元達等七十餘人上其狀，有詔表其門閭。
Qin Zu came from Luochuan in Shang Commandery. His grandfather Bai and his father Guan both possessed exceptional moral character and were renowned in their neighborhood. During the Taihe era of the Wei dynasty, Bai was appointed by edict as governor of Ying Province. During the Datong era, Guan was appointed by edict as prefect of Licheng Commandery. Zu was supremely filial by nature and served his parents with all his strength. When his father died, his grief exceeded what the rites prescribed, and each time he wailed passersby were moved to bitter sorrow. Because his mother was still alive, he constantly restrained his grief in order to comfort her. Delicacies for all four seasons were never lacking. He and his younger brother Rongxian were deeply affectionate toward each other, and harmony reigned within the household. Soon afterward his mother also died. He wept at all hours and ate nothing but vegetables and water. After the mourning period ended, he continued to eat only vegetables and did not enter the marital bedchamber for some twenty years. Everyone in the neighborhood marveled at him. More than seventy of his fellow townsmen, including Wang Yuanda, submitted a report on his case, and an imperial decree marked his gate and lane with honor.
27
榮先亦至孝，遭父喪，哀慕不已，遂以毀卒。 邑裏化其孝行。 周文嘉之，乃下詔褒美其行，贈滄州刺史，以旌厥異。
Rongxian was also supremely filial. When his father died, his grief and longing never ceased, and he ultimately died from the damage he had done to himself. The whole town and neighborhood were moved and transformed by his filial conduct. Zhou Wen praised him, issued an edict commending his conduct, and posthumously appointed him Governor of Cangzhou to proclaim his extraordinary virtue.
28
皇甫遐，字永賢，河東汾陰人也。 累世寒微，而鄉里稱其和睦。 遐性純至，少喪父，事母以孝聞。 後遭母喪，乃廬於墓側，負土為墳。 復于墓南作一禪窟，陰雨則穿窟，晴霽則營墓。 曉夕勤力，未嘗暫停。 積以歲年，墳高數丈，周回五十餘步，禪窟重台兩匝，總成十有二室，中間行道，可容百人。 遐食粥枕塊，櫛風沐雨，形容枯悴，家人不識。 當其營墓之初，乃有鴟鳥各一，徘徊悲鳴，不離墓側，若助遐者，經月餘日乃去。 遠近聞其至孝，競以米麵遺之，遐皆受而不食，悉以營佛齋焉。 郡縣表上其狀，有詔旌異之。
Huangfu Xia, courtesy name Yongxian, came from Fenyin in Hedong. For generations his family had been poor and humble, yet the neighborhood praised their harmony. Xia was pure and sincere by nature. He lost his father at a young age and became known for serving his mother with filial devotion. Later, when his mother died, he built a hut beside the tomb and carried earth to build up the grave mound. He also dug a meditation cave south of the tomb. When it rained he worked in the cave; when the sky cleared he tended the tomb. Morning and evening he labored without ever resting. Over the years the mound rose several zhang high and measured more than fifty paces around. The meditation cave had two stacked tiers with twelve chambers in all, and a central passage wide enough to hold a hundred people. Xia ate thin gruel and slept on clods of earth, enduring wind and rain until he was so gaunt that his own family no longer recognized him. When he first began building the tomb, two owl-like birds appeared, circling and crying mournfully beside the grave as though helping him. They did not leave for more than a month. People near and far heard of his supreme filial devotion and vied to bring him rice and flour. Xia accepted everything but ate none of it, using it all instead for Buddhist offerings. The commandery and county submitted reports on his case, and an imperial decree proclaimed his exceptional virtue.
29
張元，字孝始，河北芮城人也。 祖成，假平陽郡守。 父延俊，仕州郡，累為功曹主簿。 並以純至為鄉里所推。 元性謙謹，有孝行，微涉經史，然精釋典。 年六歲，其祖以其夏中熱，欲將元就井浴。 元固不肯從，謂其貪戲，乃以杖擊其頭曰：「汝何為不肯浴？」 元對曰：「衣以蓋形，為覆其褻。 元不能褻露其體于白日之下。」 祖異而舍之。
Zhang Yuan, courtesy name Xiaoshi, came from Ruicheng in Hebei. His grandfather Cheng served as acting prefect of Pingyang Commandery. His father Yanjun served in provincial and commandery offices, repeatedly holding posts such as master of records and principal clerk. Both were esteemed in the neighborhood for their pure and sincere character. Yuan was modest and careful by nature and known for filial conduct. He had some acquaintance with the classics and histories, but was deeply versed in Buddhist scriptures. When he was six years old, his grandfather, finding the midsummer heat unbearable, wanted to take Yuan to bathe at the well. Yuan firmly refused. Thinking the boy was only trying to avoid bathing so he could keep playing, his grandfather struck him on the head with a staff and said, "Why will you not bathe? Yuan replied, "Clothes are meant to cover the body and conceal what is private. I cannot expose my naked body in broad daylight." His grandfather was astonished and let the matter drop.
30
南鄰有二杏樹，杏熟多落元園中。 諸小兒競取而食之。 元所得者，送還其主。 樹陌有狗子為人所棄者，元即收而養之。 其叔父怒曰：「何用此為！」 將欲更棄之。 元對曰：「有生之類，莫不重其性命。 若天生天殺，自然之理。 今為人所棄而死，非其道也。 若見而不收養，無仁心也。 是以收而養之。」 叔父感其言，遂許焉。 未幾，乃有狗母銜一死兔置元前而去。
Two apricot trees stood south of the house, and when the fruit ripened many apricots fell into Yuan's garden. The neighborhood children all scrambled to pick them up and eat them. Whatever Yuan picked up, he returned to the trees' owner. On a tree-lined country path there was a puppy someone had cast away, and Yuan immediately took it in and cared for it. His uncle said in anger, "What good is this? He was about to abandon the dog again. Yuan replied, "Every living creature cherishes its own life. When Heaven gives life and Heaven takes it away, that is the natural order of things. But to die because people have cast you aside is not the way things should be. If I see this and do not take the dog in, I would have no heart of human kindness. That is why I have taken it in and am raising it. His uncle was moved by what he said and agreed to let him keep the dog. Before long, a mother dog appeared with a dead rabbit in her mouth, laid it before Yuan, and went away.
31
及元年十六，其祖喪明三年。 元恆憂泣，晝夜讀佛經，禮拜以祈福祐。 後讀《藥師經》，見「盲者得視」之言。 遂請七僧，然七燈，七日七夜轉《藥師經》行道。 每言：「天人師乎！ 元為孫不孝，使祖喪明。 今以燈光普施法界，願祖目見明，元求代暗。」 如此經七日，其夜夢見一老翁，以金鑱療其祖目，於夢中喜躍，遂即驚覺。 乃遍告家人。 三日，祖目果明。 其後，祖臥疾再周，元恆隨祖所食多少，衣冠不解，旦夕扶侍。 及祖沒，號踴絕而後蘇。 隨其父，水漿不入口三日。 鄉里咸歎異之。 縣博士楊軌等二百餘人上其狀，有詔表其門閭。
When Yuan turned sixteen, his grandfather had already been blind for three years. Yuan wept in constant grief, reading Buddhist scriptures day and night and bowing in worship to seek divine blessing and protection. Later he read the Bhaisajyaguru Sutra and came upon the passage saying, "the blind shall regain their sight." He then invited seven monks, lit seven lamps, and for seven days and seven nights led a ritual circuit while reciting the Bhaisajyaguru Sutra. Each time he prayed, "Teacher of gods and men! As your unworthy grandson, Yuan has failed in filial duty and caused my grandfather to lose his sight. Now by spreading this lamp-light through all the world, I pray that my grandfather's eyes may see clearly again, and I ask to bear the darkness in his place. After seven days of this, that night he dreamed of an old man treating his grandfather's eyes with a golden awl. In the dream he leaped for joy, then woke with a start. He immediately told everyone in the household. Three days later, his grandfather's eyes truly regained their sight. Afterward, when his grandfather lay ill for two years, Yuan continually adjusted what he ate according to his grandfather's appetite, never removing his hat and robes, attending him morning and evening. When his grandfather died, he wailed and performed the mourning dance until he collapsed without breath, then revived. Following his father in mourning, he took neither water nor broth for three days. Everyone in the neighborhood marveled at him. More than two hundred men, including the county erudite Yang Gui, submitted memorials on his case, and an imperial decree marked his gate and lane with honor.
32
王頒，字景彥，太原祁人也。 父僧辯，《南史》有傳。 頒少俶儻，有文武幹局。 僧辯平侯景，留頒荊州。 遇梁元帝為周師所陷，頒因入關。 聞其父為陳武帝所殺，號慟而絕，食頃乃蘇，哭不絕聲，毀瘠骨立。 至服闋，常布衣蔬食，藉槁而臥。 周明帝嘉之，召授左侍上士。 累遷漢中太守，尋拜儀同三司。
Wang Ban, courtesy name Jingyan, came from Qi in Taiyuan. His father Wang Sengbian has a biography in the Book of Southern Dynasties. In youth Ban was bold and free-spirited, possessed of both literary and martial talent and enterprise. When Sengbian suppressed Hou Jing, he left Ban in Jing Province. When Emperor Yuan of Liang fell to the Zhou army, Ban entered the Pass and came into Zhou territory. When he learned that his father had been killed by Emperor Wu of Chen, he wailed until he lost consciousness; after the time it takes to eat a meal he revived, and wept without ceasing until his grief wasted him to skin and bone. When the mourning period ended, he continued to wear plain clothes and eat simple vegetables, sleeping on a bed of straw. Emperor Ming of Zhou was moved by his conduct and summoned him to appoint him Left Attendant Senior Officer. He rose through the ranks to governor of Hanzhong and was soon appointed to the rank of Grand Master of Equal Rank with the Three Ducal Ministers.
33
隋開皇初，以平蠻功，加開府，封蛇丘縣公。 獻取陳之策，上覽而異之，召見，言畢歔欷，上為之改容。 及大舉伐陳，頒自請行。 率兵數百人，從韓擒虎先鋒夜濟，力戰被傷。 恐不堪復鬥，悲感嗚咽。 夜中睡，夢有人授藥，比寤而瘡不痛。 時人以為孝感。
At the beginning of the Sui Kaihuang era, for his merit in suppressing the barbarians, he was granted the title of General Who Opens Offices and enfeoffed as Duke of Sheqiu County. He submitted a plan for conquering Chen. The emperor read it with astonishment and summoned him for an audience; when Ban finished speaking the emperor sighed and wept, his expression completely changed. When the great campaign against Chen was launched, Ban volunteered to go to the front. Leading several hundred men, he followed Han Qinhu's vanguard across the river by night, fought fiercely, and was wounded. Fearing he could not fight again, he was overcome with grief and sobbed. As he slept at night he dreamed that someone gave him medicine; when he awoke his wounds no longer pained him. People at the time regarded it as Heaven responding to filial devotion.
34
及陳滅，頒密召父在時士卒，得千餘人，對之涕泣。 其間壯士或問曰：「郎君仇恥已雪，而悲哀不止者，將不為霸先早死，不得手刃之邪？ 請發其丘隴，鬥櫬焚骨，亦可申孝心矣。」 頒頓桑陳謝，額盡流血，答曰：「其為墳塋甚大，恐一宵發掘，不及其屍，更至明朝，事乃彰露。」 諸人請具鍬鍤。 於是夜發其陵，剖棺，見陳武帝須皆不落，其本皆出自骨中。 頒遂焚骨取灰，投水飲之。 既而自縛歸罪。 晉王表其狀。 文帝曰：「朕以義平陳。 王頒所為，亦孝義之道，何忍罪之？」 舍而不問。 有司錄其戰功，將加柱國，賜物五千段。 頒固辭曰：「臣緣國威靈，得雪怨恥，本心徇私，非是為國。 所加官賞，終不敢當。」 帝從之。 拜代州刺史，甚有惠政。 卒于齊州刺史。
After Chen was destroyed, Ban secretly summoned more than a thousand soldiers who had served under his father and wept before them. Among them a warrior asked, "My lord, your vengeance has been achieved—why does your grief still not cease? Is it because Chen Baxian died too soon for you to kill him with your own hand? Please let us open his tomb, load the coffin onto a cart, and burn his bones—that would at least give full expression to your filial heart. Ban bowed his head repeatedly in apology until blood streamed from his brow and answered, "His tomb mound is very large. I fear that opening it in a single night would not let us reach the corpse, and by the next morning the affair would be exposed. The men offered to bring spades and mattocks. That night they opened the tomb and broke into the coffin. Chen Wudi's whiskers had not fallen out at all; each one still grew from the bone itself. Ban then burned the bones, mixed the ashes with water, and drank the mixture. He then bound his own hands and surrendered to face punishment. The Prince of Jin memorialized the court about what he had done. Emperor Wen said, "I conquered Chen in the name of righteousness. What Wang Ban has done is likewise the Way of filial piety and righteousness. How could I bear to punish him? The emperor pardoned him without further inquiry. The responsible officials recorded his battle merit and proposed promoting him to Pillar of State and bestowing five thousand bolts of goods. Ban firmly refused, saying, "Through the state's august power I was able to wash away my hatred and shame. My motive was private feeling, not service to the state. The rank and rewards offered, I dare not accept. The emperor acquiesced. He was appointed governor of Dai Province and governed with considerable benevolence. He died while serving as governor of Qi Province.
35
弟頍，字景文。 年數歲而江陵亡，同諸兄入關。 少好遊俠，年二十，尚不知書，為其兄顒所責怒。 於是感激，始讀《孝經》、《論語》，晝夜不倦，遂讀《左傳》、《禮》、《易》、《詩》、《書》，乃歎曰：「書無不可讀者。」 勤學累載，遂遍通《五經》，究其旨趣，大為儒者所稱。 解綴文，善談話。 年三十，周武帝引為露門學士，每有議決，多頍所為。 性識甄明，精力不倦，好讀諸子，遍記異書，以博物稱。 又曉兵法，益有從橫之志，每歎不逢時，常以將相自許。
His younger brother Wang Hui, courtesy name Jingwen. When he was still very young Jiangling fell, and he entered the Pass together with his elder brothers. In youth he was fond of wandering and knight-errantry. At twenty he still could not read and was fiercely scolded by his elder brother Yong. Stirred to his senses by this, he began reading the Classic of Filial Piety and the Analects, studying day and night without fatigue, then read the Zuo Commentary, the Book of Rites, the Book of Changes, the Book of Poetry, and the Book of Documents, and sighed, "There is nothing in books that cannot be read. After many years of diligent study he mastered all five classics, penetrated their meaning, and was greatly praised by Confucian scholars. He could compose linked prose and was skilled in conversation. At thirty, Emperor Wu of Zhou took him as a scholar of the Lumen Gate; whenever important decisions were made, it was most often Hui who made them. He had keen discernment and tireless energy, loved reading the various masters and unusual books, and was known for his encyclopedic learning. He also understood military strategy and grew ever more ambitious for the arts of alliance and stratagem; he often lamented that the times did not favor him and frequently regarded himself as destined for general or minister.
36
開皇五年，授著作佐郎，尋令于國子講授。 會帝親臨釋奠。 國子祭酒元善講《孝經》，頍與相論難，詞義鋒起，善往往見屈。 帝大奇之，超授國子博士。 後坐事解職，配防嶺南。
In the fifth year of Kaihuang he was appointed Assistant Director of the Bureau of Authorship and was soon ordered to lecture at the Imperial Academy. It happened that the emperor came in person to the Confucian sacrifice. The Academic Director Yuan Shan lectured on the Classic of Filial Piety; Hui debated with him in sharp argument, and Shan was often defeated. The emperor was greatly astonished and exceptionally promoted him to Erudite of the Imperial Academy. Later he was dismissed from office for an offense and was sentenced to guard duty in Lingnan.
37
數載，授漢王諒府諮議參軍，王甚禮之。 時諒見房陵及秦、蜀二王相次廢黜，潛有異志。 頍陰勸諒繕甲兵。 及文帝崩，諒遂舉兵反，多頍之計也。 頍後數進奇策，諒不能用。 楊素至蒿澤，將戰。 頍謂其子曰：「氣候殊不佳，兵必敗。 汝可隨從我。」 既而兵敗，頍將歸突厥。 至山中，徑路斷絕，知必不免。 謂其子曰：「吾之計謀，不減楊素，但為言不見從，遂至於此。 不能坐受禽執，以成豎子之名也。 吾死後，汝慎勿過親故！」 於是自殺，瘞之石窟中。 其子數日不得食，遂過其故人，竟為所禽。 楊素求頍屍得之，斬首，梟於太原。 所撰《五經大義》三十卷，有集二十卷，並因兵亂，無復存焉。
Several years later he was appointed Consulting Adjutant on the staff of Prince Liang of Han, who treated him with great courtesy. At that time Prince Liang saw that the Prince of Fangling and the Princes of Qin and Shu had been deposed one after another, and secretly harbored rebellious intent. Hui secretly urged the prince to gather weapons and armor. When Emperor Wen died, the prince raised troops in rebellion; much of the plan came from Hui. Hui later submitted several clever stratagems, but the prince would not adopt them. Yang Su reached Haozhe and was about to give battle. Hui said to his son, "The omens are very unfavorable; the army is sure to be defeated. You may come with me. Soon afterward the army was defeated and Hui intended to flee to the Turks. Reaching the mountains, the paths were cut off and he knew he could not escape. He said to his son, "My stratagems are no less than Yang Su's, but because my advice was not heeded, it has come to this. I cannot sit and allow myself to be captured and become a laughingstock for some stripling. After I am dead, you must be careful not to visit kinsmen and old friends! Thereupon he killed himself and was buried in a stone cave. His son went several days without food, then visited an old friend and was ultimately captured. Yang Su sought out Hui's corpse, obtained it, cut off the head, and displayed it at Taiyuan. The thirty juan of his Five Classics with Commentary and the twenty juan of his collected writings were all lost in the turmoil of war and no longer survive.
38
楊慶，字伯悅，河間人也。 祖玄、父剛，並以至孝知名。 慶美容止，性辯慧。 年十六，齊國子博士徐遵明見而異之。 及長，頗涉書記。 年二十五，郡察孝廉，以侍養不赴。 母有疾，不解襟帶者七旬。 及居母憂，哀毀骨立，負土成墳。 齊文宣表其門閭，賜帛及綿粟各有差。 隋文帝受禪，屢加褒賞，擢授儀同三司，板平陽太守。 卒於家。
Yang Qing, courtesy name Boyue, came from Hejian. His grandfather Xuan and his father Gang were both well known for supreme filial piety. Qing had a handsome appearance and was by nature eloquent and intelligent. At sixteen, Xu Zunming, Erudite of the Qi Imperial Academy, saw him and was struck by his talent. When he grew up, he gained considerable knowledge of writing and recordkeeping. At twenty-five the commandery nominated him as Filial and Incorrupt, but because he was serving and supporting his parents he did not respond to the summons. When his mother was ill, he did not undo his sash and belt for seventy days. When he entered mourning for his mother, his grief wasted him to skin and bone, and he carried earth to build the grave mound. Emperor Wenxuan of Qi marked his gate and lane with honor and bestowed silk and cotton grain, each in fixed measure. When Emperor Wen of Sui received the abdication, he repeatedly added praise and rewards, promoted Qing to Grand Master of Equal Rank with the Three Ducal Ministers, and provisionally appointed him governor of Pingyang. He died at home.
39
田翼，不知何許人也。 養母以孝聞。 其後母臥疾歲餘，翼親易燥濕，母食則食，母不食則不食。 隋開皇中，母患暴痢。 翼謂中毒藥，遂親嘗穢惡。 母終，翼一慟而絕。 妻亦不勝哀而死。 鄉人厚共葬之。
Tian Yi—his place of origin is unknown. He supported his mother and was renowned for filial devotion. When his stepmother lay ill in bed for more than a year, Yi personally changed her bedding whenever it grew damp or dry. When she ate, he ate; when she refused food, he refused food as well. During the Kaihuang reign of Sui, his mother was stricken with violent dysentery. Yi suspected poisoned medicine and personally tasted her foul discharge to test it. When his mother died, Yi gave one great cry of grief and expired. His wife, too, could not endure the grief and died. The villagers generously pooled their resources and buried them together.
40
紐因，字孝政，河東安邑人也。 性至孝。 周武成中，父母喪，廬於墓側，負土成墳。 廬前生麻一株，高丈許，圍之合拱，枝葉鬱茂，冬夏恆青。 有鳥棲上，因舉聲哭，鳥即悲鳴。 時人異之。 周武帝表其閭，擢授甘棠令。 隋開皇初卒。
Niu Yin, courtesy name Xiaozheng, came from Anyi in Hedong commandery. By nature he was profoundly filial. During the Wucheng reign of Northern Zhou, when his parents died, he built a mourning hut beside the tomb and carried earth to build up the grave mound. Before his hut a hemp plant sprang up, nearly a zhang in height, its trunk thick enough to span with both arms, its branches and leaves luxuriant and green through winter and summer alike. A bird nested in it; whenever Yin lifted his voice in weeping, the bird at once answered with mournful cries. People of the time regarded this as extraordinary. Emperor Wu of Northern Zhou marked his lane with honor and appointed him magistrate of Gantang. He died early in the Kaihuang reign of Sui.
41
子士雄，少質直孝友。 喪父，復廬於墓側，負土成墳。 其庭前有一槐樹，先甚鬱茂，及士雄居喪，樹遂枯死。 服闋還宅，死槐復榮。 隋文帝聞之，歎其父子至孝，下詔褒揚，號其居為累德里。
His son Shixiong was from youth honest, filial, and devoted to his brothers. When his father died, he again built a mourning hut beside the tomb and carried earth to build up the grave mound. A pagoda tree stood in the courtyard before his house, once flourishing and dense; when Shixiong entered mourning, the tree withered and died. When the mourning period ended and he returned home, the dead pagoda tree put forth leaves and flourished once more. When Emperor Wen of Sui heard of this, he sighed at the supreme filial piety of father and son, issued an edict praising them, and named their dwelling Accumulated Virtue Lane.
42
劉仕俊，彭城人也。 性至孝。 丁母喪，絕而復蘇者數矣，勺飲不入口者七日。 廬於墓側，負土成墳，列植松柏，虎狼馴擾，為之取食。 隋文帝受禪，表其門閭。
Liu Shijun came from Pengcheng. By nature he was profoundly filial. While mourning his mother, he repeatedly stopped breathing and came back to life; for seven days he would not take even a spoonful of water. He built a mourning hut beside the tomb, carried earth to build up the grave mound, and planted rows of pine and cypress. Tigers and wolves grew tame around him and even brought him food. When Emperor Wen of Sui received the abdication, he marked Shijun's gate and lane with honor.
43
翟普林，楚丘人也。 事親以孝聞。 州郡辟皆不就，躬耕色養。 鄉閭謂為楚丘先生。 後父母疾，親易澡濕，不解衣者七旬。 大業初，父母俱終，哀毀殆將滅性。 廬於墓側，負土成墳。 盛冬不衣繒絮，唯著單縗而已。 家有鳥犬，隨其在墓，若普林哀臨，犬亦悲號，見者嗟異。 有二鵲巢其廬前柏樹，入廬馴狎，無所驚懼。 司隸巡察，奏其孝感，擢授孝陽令。
Zhai Pulü came from Chuqiu. He served his parents and was renowned for filial devotion. He declined every invitation from prefectural and commandery offices, tilled the fields himself, and supported his parents with cheerful, attentive care. People in the village called him the Master of Chuqiu. Later, when his parents fell ill, he personally changed their bedding whenever it grew damp and did not undress for seventy days. Early in the Daye reign, both parents died; his grief wasted him nearly to death. He built a mourning hut beside the tomb and carried earth to build up the grave mound. Even in the depths of winter he wore no silk or cotton padding, only a single hemp mourning garment. The birds and dogs of his household followed him to the tomb. Whenever Pulü wept in grief, the dogs wailed as well; all who saw it sighed in wonder. Two magpies nested in the cypress before his hut; they entered the hut freely, tame and unafraid. The Regional Inspector, on his inspection tour, reported Pulü's filial responsiveness to the throne, and he was appointed magistrate of Xiaoyang.
44
華秋，汲郡臨河人也。 幼喪父，事母以孝聞。 家貧，傭賃為養。 其母患疾，秋容貌毀悴，鬢須盡改。 母終，遂絕櫛沐，發盡禿落。 廬於墓側，負土成墳。 有人欲助之者，秋輒拜而止之。 隋大業初，調狐皮，郡縣大獵。 有一兔，逐之，奔入秋廬中，匿秋膝下。 獵人至廬所，異而免之。 自爾，此兔常宿廬中，馴其左右。 郡縣嘉其孝感，具以狀聞。 降使勞問，而表其門閭。 後群盜起，常往來廬之左右，咸相誡曰：「勿犯孝子鄉。」 賴秋全者甚眾。
Hua Qiu came from Linhe in Jijun commandery. He lost his father in youth and served his mother with such devotion that he became known for filial piety. The family was poor, so he hired himself out for wages to support them. When his mother fell ill, Qiu's face grew haggard and wasted; even his temples and beard turned gray. When his mother died, he stopped combing and bathing, and his hair fell out completely. He built a mourning hut beside the tomb and carried earth to build up the grave mound. Whenever anyone offered to help, Qiu would bow and refuse. Early in the Daye reign of Sui, fox pelts were levied as tribute, and the commandery and counties organized a great hunt. One rabbit, pursued by hunters, fled into Qiu's mourning hut and hid beneath his knees. When the hunters reached the hut, they marveled at the sight and spared the rabbit. From then on the rabbit often slept in the hut and grew tame at his side. The commandery and county praised his filial responsiveness and submitted a full report to the throne. The court sent emissaries to console him and marked his gate and lane with honor. Later, when bandits rose in numbers, they often passed near his hut, and all warned one another: "Do not violate the Village of the Filial Son. Very many people were spared, thanks to Qiu.
45
徐孝肅，汲郡人也。 宗族數十家，多以豪侈相尚，唯孝肅儉約。 事親以孝聞。 雖在幼小，宗黨間每有爭訟，皆至孝肅所平論，短者無不引咎而退。 孝肅早孤，不識父。 及長，問其母父狀，因畫工圖其形，構廟置之而定省焉，朔望享祭。 養母至孝，數十年家人未見其忿恚色。 母老疾，孝肅視易燥濕，憂悴數年，見者莫不悲悼。 母終，孝肅茹蔬飲水，盛冬單縗，毀瘠骨立。 祖父母、父母墓，皆負土成墳。 廬于墓所四十餘載，被髮徒跣，遂以終身。
Xu Xiaosu came from Jijun commandery. Among dozens of clans in his lineage, most vied in luxury and display; only Xiaosu lived frugally. He served his parents and was renowned for filial devotion. Even while still young, whenever clansmen quarreled, all brought their disputes to Xiaosu for judgment; the one in the wrong always accepted blame and withdrew. Xiaosu was orphaned early and never knew his father. When he grew up, he asked his mother what his father had looked like, then had a painter render his likeness, built a shrine, and placed the portrait there for daily morning and evening attendance and sacrifice on the first and fifteenth of each month. He supported his mother with the utmost filial devotion; for decades his household never once saw him show anger. When his mother grew old and ill, Xiaosu tended her day and night, changing her bedding whenever it grew damp or dry. For years he wasted away with worry, and all who saw him were moved to grief. When his mother died, Xiaosu ate only vegetables and drank water, wore nothing but a single hemp mourning garment even in deep winter, and was wasted to skin and bone. At the graves of his grandparents and parents alike, he carried earth to build up the mounds. He lived at the graveside for more than forty years, hair unbound and barefoot, and so remained for the rest of his life.
46
其弟德備終，子處默，又廬於墓側。 弈世稱孝焉。
When his younger brother Debei died, Debei's son Chumo again built a mourning hut beside the tomb. For generations the family was celebrated for filial piety.
47
論曰：塞天地而橫四海者，唯孝而已矣。 然則孝始愛敬之方，終極哀思之道，厥亦多緒，其心一焉。 若上智稟自然之質，中庸有企及之義，及其成名，其美一也。 長孫慮等或出公卿之緒，藉禮教之資； 或出茆笪之下，非獎勸所得。 並因心乘理，不逾禮教，感通所致，貫之神明。 乃有負土成墳，致毀滅性，雖乖先王之典制，亦觀過而知仁矣。
Commentary: Only filial piety fills Heaven and Earth and extends across the four seas. Filial piety begins in love and reverence and finds its fullest expression in the depths of mourning grief. Its outward forms are many, but the heart behind them is one. The highest wisdom is endowed with nature itself; the middling person can still aspire to its meaning. Yet when they achieve renown, the beauty of their achievement is the same. Zhangsun Lü and the others came from ministerial and noble families and drew on the resources of ritual teaching; others rose from grass-thatched hovels, with no reward or encouragement to account for their virtue. All acted from the heart and in accord with principle, never overstepping ritual teaching. What they achieved through responsive communion with Heaven reached even the spirits and the divine. Some carried earth to build grave mounds and brought themselves near to self-destruction. Though this departs from the institutions of the ancient kings, one may still observe the excess and recognize the humaneness within it.