1
昔仲尼沒而微言絕，七十子喪而大義乖。 故春秋分為五，詩分為四，易有數家之傳。 戰國從衡，真偽分爭，諸子之言紛然殽亂。 至秦患之，乃燔滅文章，以愚黔首。 漢興，改秦之敗，大收篇籍，廣開獻書之路。 迄孝武世，書缺簡脫，禮壞樂崩，聖上喟然而稱曰：「朕甚閔焉！」 於是建藏書之策，置寫書之官，下及諸子傳說，皆充祕府。 至成帝時，以書頗散亡，使謁者陳農求遺書於天下。 詔光祿大夫劉向校經傳諸子詩賦，步兵校尉任宏校兵書，太史令尹咸校數術，侍醫李柱國校方技。 每一書已，向輒條其篇目，撮其指意，錄而奏之。 會向卒，哀帝復使向子侍中奉車都尉歆卒父業。 歆於是總群書而奏其七略，故有輯略，有六藝略，有諸子略，有詩賦略，有兵書略，有術數略，有方技略。 今刪其要，以備篇籍。
After Confucius died, subtle teaching was severed, and after the Seventy Disciples were gone, core meanings splintered. Thus the Spring and Autumn tradition divided into five lines, the Odes into four, and the Changes into multiple schools of transmission. During the Warring States era, rival rhetorics battled, truth and falsehood were fiercely contested, and the teachings of the philosophers became tangled and chaotic. The Qin court, alarmed by this, burned texts and erased writings in order to keep the common people ignorant. When the Han rose, it reversed Qin’s ruinous policy, recovered books on a large scale, and opened broad channels for textual submission. By Emperor Wu’s reign, texts were fragmentary, ritual had decayed, and music had fallen apart. The emperor sighed: "I grieve deeply over this." He then established a state program for book preservation and created copying offices; even works of the various masters and their transmitted sayings were gathered into the imperial archives. By Emperor Cheng’s reign, many texts had again been dispersed or lost, so he ordered the court envoy Chen Nong to search the realm for surviving copies. An edict assigned responsibilities: Liu Xiang to collate the Classics, commentaries, philosophical works, and rhapsodies; Ren Hong to military texts; Yin Xian to numerological arts; and Li Zhuguo to medical and technical treatises. Each time a text was finished, Liu Xiang listed its chapter structure, summarized its central intent, and submitted the record to the throne. After Liu Xiang died, Emperor Ai ordered his son Liu Xin, then an Attendant and commandant of the imperial carriages, to complete his father’s project. Liu Xin then systematized the corpus and submitted the Seven Summaries: the General Summary, Six Arts Summary, Masters Summary, Poetry and Rhapsody Summary, Military Books Summary, Numerological Arts Summary, and Formula/Technical Arts Summary. Here I present an abridged essential version for use as a bibliographic catalog.
2
易經十二篇，施、孟、梁丘三家。
Book of Changes: 12 fascicles, in the three traditions of Shi, Meng, and Liangqiu.
3
易傳周氏二篇。
Zhou-school Commentary on the Changes: 2 fascicles.
4
服氏二篇。
Fu-school text: 2 fascicles.
5
楊氏二篇。
Yang-school text: 2 fascicles.
6
蔡公二篇。
Master Cai recension: 2 fascicles.
7
韓氏二篇。
Han-school recension: 2 fascicles.
8
王氏二篇。
Wang-school recension: 2 fascicles.
9
丁氏八篇。
Ding-school text: 8 fascicles.
10
古五子十八篇。
Ancient Five-Masters collection: 18 fascicles.
11
淮南道訓二篇。
Huainan "Expositions on the Way": 2 fascicles.
12
古雜八十篇，雜災異三十五篇，神輸五篇，圖一。
Ancient miscellaneous corpus: 80 fascicles; Miscellaneous Anomaly Records: 35; Divine Transmission texts: 5; Charts: 1.
13
孟氏京房十一篇，災異孟氏京房六十六篇，五鹿充宗略說三篇，京氏段嘉十二篇。
Meng-school Jing Fang texts: 11 fascicles; Meng/Jing Fang anomaly texts: 66; Wulu Chongzong’s abridged exposition: 3; Jing-school Duan Jia: 12.
14
章句施、孟、梁丘氏各二篇。
Phrase-by-phrase commentaries: Shi, Meng, and Liangqiu schools each with 2 fascicles.
15
凡易十三家，二百九十四篇。
Total for Changes literature: 13 lineages, 294 fascicles.
16
《易》曰：「宓戲氏仰觀象於天，俯觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。」 至於殷、周之際，紂在上位，逆天暴物，文王以諸侯順命而行道，天人之占可得而效，於是重易六爻，作上下篇。 孔氏為之彖、象、繫辭、文言、序卦之屬十篇。 故曰易道深矣，人更三聖，世歷三古。 及秦燔書，而易為筮卜之事，傳者不絕。 漢興，田和傳之。 訖于宣、元，有施、孟、梁丘、京氏列於學官，而民間有費、高二家之說。 劉向以中古文易經校施、孟、梁丘經，或脫去「無咎」、「悔亡」，唯費氏經與古文同。
The Changes says: "Fu Xi looked up to read heavenly patterns and down to read earthly forms; he studied the markings of birds and beasts and the fitness of terrain, taking analogies from the body nearby and from things afar. He then created the Eight Trigrams to connect with numinous insight and to categorize the nature of all things." At the end of Yin and beginning of Zhou, when King Zhou sat on the throne and defied Heaven while tyrannizing the people, King Wen as a regional lord upheld the mandate and practiced the Way. Since heavenly and human divination had become demonstrable, he expanded the hexagram system and produced Upper and Lower Books. The Confucian tradition then produced ten associated treatises, including the Tuan, Xiang, Xici, Wenyan, and Xugua. Hence the saying: the Way of the Changes is profoundly deep, shaped by three sages across three high antiquities. When the Qin burned books, the Changes survived because it remained in use for divination. After the Han founding, Tian He transmitted this tradition. By the reigns of Emperors Xuan and Yuan, the Shi, Meng, Liangqiu, and Jing traditions were canonized in state academies, while the Fei and Gao schools circulated privately. Comparing with an ancient-script Changes text, Liu Xiang found that Shi, Meng, and Liangqiu versions sometimes omitted phrases such as "no blame" and "regret vanishes"; only the Fei text agreed with the ancient-script form.
17
尚書古文經四十六卷。
Ancient-script Documents Classic: 46 scrolls.
18
經二十九卷。
Canonical text: 29 scrolls.
19
傳四十一篇。
Commentarial texts: 41 fascicles.
20
歐陽章句三十一卷。
Ouyang phrase commentary: 31 scrolls.
21
大、小夏侯章句各二十九卷。
Greater Xiahou and Lesser Xiahou phrase commentaries: 29 scrolls each.
22
大、小夏侯解故二十九篇。
Greater and Lesser Xiahou explanatory traditions: 29 fascicles.
23
歐陽說義二篇。
Ouyang interpretive essays: 2 fascicles.
24
劉向五行傳記十一卷。
Liu Xiang’s Five-Phases transmission records: 11 scrolls.
25
許商五行傳記一篇。
Xu Shang’s Five-Phases transmission record: 1 fascicle.
26
周書七十一篇。
Zhou Documents corpus: 71 fascicles.
27
議奏四十二篇。
Deliberative memorial texts: 42 fascicles.
28
凡書九家，四百一十二篇。
Total for Documents literature: 9 lineages, 412 fascicles.
29
《易》曰：「河出圖，雒出書，聖人則之。」 故書之所起遠矣，至孔子篹焉，上斷於堯，下訖于秦，凡百篇，而為之序，言其作意。 秦燔書禁學，濟南伏生獨壁藏之。 漢興亡失，求得二十九篇，以教齊魯之間。 訖孝宣世，有歐陽、大小夏侯氏，立於學官。 古文尚書者，出孔子壁中。 武帝末，魯共王壞孔子宅，欲以廣其宮，而得古文尚書及禮記、論語、孝經凡數十篇，皆古字也。 共王往入其宅，聞鼓琴瑟鍾磬之音，於是懼，乃止不壞。 孔安國者，孔子後也，悉得其書，以考二十九篇，得多十六篇。 安國獻之。 遭巫蠱事，未列于學官。 劉向以中古文校歐陽、大小夏侯三家經文，酒誥脫簡一，召誥脫簡二。 率簡二十五字者，脫亦二十五字，簡二十二字者，脫亦二十二字，文字異者七百有餘，脫字數十。 書者，古之號令，號令於眾，其言不立具，則聽受施行者弗曉。 古文讀應爾雅，故解古今語而可知也。
The Changes says: "The Yellow River produced the Chart, the Luo River produced the Writing, and sages took these as models." So the origins of the Documents tradition are ancient indeed. Confucius later compiled it, beginning with Yao and ending with Qin, totaling one hundred fascicles, and wrote a preface explaining each text’s purpose. When Qin banned learning and burned texts, Fu Sheng of Jinan preserved this corpus by hiding it inside a wall. After the Han founding, much had disappeared; twenty-nine fascicles were recovered and taught in the Qi-Lu region. By Emperor Xuan’s era, the Ouyang and the Greater/Lesser Xiahou schools had been installed in state academic offices. The ancient-script Documents tradition emerged from texts found in Confucius’ wall. Late in Emperor Wu’s reign, King Gong of Lu, while attempting to enlarge his palace by dismantling Confucius’ old residence, discovered dozens of ancient-character texts, including the ancient-script Documents, Records of Rites, Analects, and Classic of Filial Piety. When he entered the house, he heard ritual music - drums, zithers, bells, and stone chimes - and, frightened, halted the demolition. Kong Anguo, a descendant of Confucius, received the full cache and, when comparing it to the twenty-nine-fascicle corpus, identified sixteen additional fascicles. Kong Anguo submitted these texts to the court. Because of the later witchcraft prosecutions, however, they were never incorporated into the official curriculum. Using an ancient-script witness, Liu Xiang collated the three schools (Ouyang, Greater Xiahou, Lesser Xiahou), finding one missing slip in the "Wine Proclamation" and two in the "Shao Proclamation." Typically, omissions matched whole-slip length: 25-character slips omitted by 25, 22-character slips by 22. He also recorded over 700 graph variants and dozens of omitted characters. Documents were ancient proclamations and state commands. If wording was not fully fixed, those tasked to receive and implement them could not understand correctly. Ancient-script readings align with the Erya lexicon; thus, by glossing ancient and current diction, the texts become intelligible.
30
詩經二十八卷，魯、齊、韓三家。
Classic of Odes: 28 scrolls, in the three traditions of Lu, Qi, and Han.
31
魯故二十五卷。
Lu-school old exegesis: 25 scrolls.
32
魯說二十八卷。
Lu-school explanatory texts: 28 scrolls.
33
齊后氏故二十卷。
Qi-school Hou-line old exegesis: 20 scrolls.
34
齊孫氏故二十七卷。
Qi-school Sun-line old exegesis: 27 scrolls.
35
齊后氏傳三十九卷。
Qi-school Hou-line transmission texts: 39 scrolls.
36
齊孫氏傳二十八卷。
Qi-school Sun-line transmission texts: 28 scrolls.
37
齊雜記十八卷。
Qi miscellany records: 18 scrolls.
38
韓故三十六卷。
Han-school old exegesis: 36 scrolls.
39
韓內傳四卷。
Han-school Inner Transmission: 4 scrolls.
40
韓外傳六卷。
Han-school Outer Transmission: 6 scrolls.
41
韓說四十一卷。
Han-school explanatory corpus: 41 scrolls.
42
毛詩二十九卷。
Mao recension of the Odes: 29 scrolls.
43
毛詩故訓傳三十卷。
Mao Odes old gloss-and-transmission text: 30 scrolls.
44
凡詩六家，四百一十六卷。
Total Odes literature: 6 lineages, 416 scrolls.
45
書曰：「詩言志，哥詠言。」 故哀樂之心感，而哥詠之聲發。 誦其言謂之詩，詠其聲謂之哥。 故古有采詩之官，王者所以觀風俗，知得失，自考正也。 孔子純取周詩，上采殷，下取魯，凡三百五篇，遭秦而全者，以其諷誦，不獨在竹帛故也。 漢興，魯申公為詩訓故，而齊轅固、燕韓生皆為之傳。 或取春秋，采雜說，咸非其本義。 與不得已，魯最為近之。 三家皆列於學官。 又有毛公之學，自謂子夏所傳，而河間獻王好之，未得立。
A classic line says: "Poetry expresses intent; song voices those words." Thus when the heart is stirred by grief or joy, chant and melody arise. When its language is recited, it is called poetry; when its sound is intoned, it is called song. Accordingly, antiquity had officials who collected poems, allowing rulers to observe regional customs, assess political success and failure, and correct themselves. Confucius chiefly selected Zhou poems, while also drawing from Yin above and Lu below, totaling 305 pieces. What survived the Qin proscription survived through oral recitation, not merely written copies. After the Han founding, Shen Gong of Lu established an exegetical tradition on the Odes, and Yuan Gu of Qi and Han Sheng of Yan each transmitted their own lines. Some interpreters imported Spring and Autumn methods and miscellaneous theories, often diverging from the original meaning. Of the available traditions, the Lu line remained closest to the intended sense. All three schools were institutionalized in state education. There was also the Mao tradition, which claimed descent from Zixia’s transmission. Though King Xian of Hejian esteemed it, it was not officially installed.
46
禮古經五十六卷，經七十篇。
Ancient Rites corpus: 56 scrolls; canonical component: 70 fascicles.
47
記百三十一篇。
Records section: 131 fascicles.
48
明堂陰陽三十三篇。
Mingtang Yin-Yang texts: 33 fascicles.
49
王史氏二十一篇。
Wang-Shi school texts: 21 fascicles.
50
曲臺后倉九篇。
Qutai recension of Hou Cang: 9 fascicles.
51
中庸說二篇。
Interpretations of the Doctrine of the Mean: 2 fascicles.
52
明堂陰陽說五篇。
Explanatory Mingtang Yin-Yang texts: 5 fascicles.
53
周官經六篇。
Zhou Offices canonical text: 6 fascicles.
54
周官傳四篇。
Zhou Offices transmission texts: 4 fascicles.
55
軍禮司馬法百五十五篇。
Military-ritual Sima Methods corpus: 155 fascicles.
56
古封禪群祀二十二篇。
Ancient Feng-Shan and collective sacrifice texts: 22 fascicles.
57
封禪議對十九篇。
Feng-Shan debate and response texts: 19 fascicles.
58
漢封禪群祀三十六篇。
Han-era Feng-Shan and collective sacrifice texts: 36 fascicles.
59
議奏三十八篇。
Deliberative memorial texts: 38 fascicles.
60
凡禮十三家，五百五十五篇。
Total for Rites literature: 13 lineages, 555 fascicles.
61
《易》曰：「有夫婦父子君臣上下，禮義有所錯。」 而帝王質文世有損益，至周曲為之防，事為之制，故曰：「禮經三百，威儀三千。」 及周之衰，諸侯將踰法度，惡其害己，皆滅去其籍，自孔子時而不具，至秦大壞。 漢興，魯高堂生傳士禮十七篇。 訖孝宣世，后倉最明。 戴德、戴聖、慶普皆其弟子，三家立於學官。 禮古經者，出於魯淹中及孔氏，學七十篇文相似，多三十九篇。 及明堂陰陽、王史氏記所見，多天子諸侯卿大夫之制，雖不能備，猶瘉倉等推士禮而致於天子之說。
The Changes says: "With husband and wife, father and son, ruler and minister, superior and subordinate, ritual principle has its proper ordering." Dynasties adjusted between plainness and refinement, adding and subtracting over time. By the Zhou, regulations were made highly detailed and institutions formalized. Hence the saying: "Three hundred ritual canons, three thousand ceremonial forms." As Zhou power waned, feudal rulers overstepped norms and destroyed records they found inconvenient. The corpus was already incomplete in Confucius’ day, and under Qin it was devastated. After the Han founding, Gaotang Sheng of Lu transmitted a 17-fascicle "Scholar Rites" tradition. By Emperor Xuan’s reign, Hou Cang was the foremost authority. Dai De, Dai Sheng, and Qing Pu were all his students, and their three lineages were installed in state scholarship. The ancient-script Rites texts came from Yanzhong in Lu and the Kong family holdings. This tradition had 70 core fascicles with similar wording, plus 39 additional fascicles. The Mingtang Yin-Yang and Wang-Shi materials preserve many institutional details for emperor, feudal lords, and ministers. Though incomplete, they remain stronger than attempts to extrapolate imperial ritual from "Scholar Rites" alone.
62
樂記二十三篇。
Record of Music: 23 fascicles.
63
樂記二十三篇。
Record of Music: 23 fascicles.
64
王禹記二十四篇。
Wang Yu Record corpus: 24 fascicles.
65
雅歌詩四篇。
Elegant-song Odes: 4 fascicles.
66
雅琴趙氏七篇。
Elegant zither tradition, Zhao school: 7 fascicles.
67
雅琴師氏八篇。
Elegant zither tradition, Shi school: 8 fascicles.
68
雅琴龍氏九十九篇。
Elegant zither tradition, Long school: 99 fascicles.
69
凡樂六家，百六十五篇。
Total for Music literature: 6 lineages, 165 fascicles.
70
《易》曰：「先王作樂崇德，殷薦之上帝，以享祖考。」 故自黃帝下至三代，樂各有名。 孔子曰：「安上治民，莫善於禮； 移風易俗，莫善於樂。」 二者相與並行。 周衰俱壞，樂尤微眇，以音律為節，又為鄭衛所亂故無遺法。 漢興，制氏以雅樂聲律，世在樂官，頗能紀其鏗鏘鼓舞，而不能言其義。 六國之君，魏文侯最為好古，孝文時得其樂人竇公，獻其書，乃周官大宗伯之大司樂章也。 武帝時，河間獻王好儒，與毛生等共采周官及諸子言樂事者，以作樂記，獻八佾之舞，與制氏不相遠。 其內史丞王定傳之，以授常山王禹。 禹，成帝時為謁者，數言其義，獻二十四卷記。 劉向校書，得樂記二十三篇，與禹不同，其道浸以益微。
The Changes says: "Former kings created music to exalt virtue, offering it up to the High Thearch and thereby honoring their ancestors." So from the Yellow Emperor through the Three Dynasties, each age had its own named musical system. Confucius said: "For stabilizing political order, nothing surpasses ritual. For transforming social custom, nothing surpasses music." These two must operate in tandem. When the Zhou order collapsed, both ritual and music decayed, with music especially becoming faint and opaque. Its tonal system was disrupted by Zheng and Wey styles, leaving no intact standard method. After Han was founded, the Zhi lineage preserved court tonal practice and served for generations in music offices. They could reproduce performance forms but could not articulate their principles. Of the Warring States rulers, Marquis Wen of Wei had most cherished antiquity. In Emperor Wen’s reign, his musician Dou Gong was obtained and submitted a text identified with the Great Director of Music section under the Grand Minister of Rites in the Zhou Offices. Under Emperor Wu, King Xian of Hejian, a patron of classical learning, worked with Mao Sheng and others to compile materials on music from the Zhou Offices and other masters into a Record of Music, and presented an Eight-Rank Dance tradition close to that of the Zhi school. His assistant director Wang Ding transmitted this line and taught it to Wang Yu of Changshan. Wang Yu later served as a court envoy under Emperor Cheng, repeatedly expounding its doctrine and submitting a 24-scroll record. When Liu Xiang performed collation, he found a 23-fascicle Record of Music text that differed from Wang Yu’s, indicating the tradition had by then grown increasingly obscure.
71
春秋古經十二篇，經十一卷。
Ancient Spring and Autumn Classic: 12 fascicles; canonical core: 11 scrolls.
72
左氏傳三十卷。
Zuo Commentary: 30 scrolls.
73
公羊傳十一卷。
Gongyang Commentary: 11 scrolls.
74
穀梁傳十一卷。
Guliang Commentary: 11 scrolls.
75
鄒氏傳十一卷。
Zou-school commentary: 11 scrolls.
76
夾氏傳十一卷。
Jia-school commentary: 11 scrolls.
77
左氏微二篇。
Zuo subtle-meaning texts: 2 fascicles.
78
鐸氏微三篇。
Duo-school subtle-meaning texts: 3 fascicles.
79
張氏微十篇。
Zhang-school subtle-meaning texts: 10 fascicles.
80
虞氏微傳二篇。
Yu-school subtle transmission: 2 fascicles.
81
公羊外傳五十篇。
Gongyang Outer Transmission: 50 fascicles.
82
穀梁外傳二十篇。
Guliang Outer Transmission: 20 fascicles.
83
公羊章句三十八篇。
Gongyang phrase-by-phrase commentary: 38 fascicles.
84
穀梁章句三十三篇。
Guliang phrase commentary: 33 fascicles.
85
公羊雜記八十三篇。
Gongyang miscellaneous notes: 83 fascicles.
86
公羊顏氏記十一篇。
Gongyang Yan-family records: 11 fascicles.
87
公羊董仲舒治獄十六篇。
Gongyang judicial-case writings attributed to Dong Zhongshu: 16 fascicles.
88
議奏三十九篇。
Deliberative memorial corpus: 39 fascicles.
89
國語二十一篇。
Discourses of the States: 21 fascicles.
90
新國語五十四篇。
New Discourses of the States: 54 fascicles.
91
世本十五篇。
Shiben genealogy corpus: 15 fascicles.
92
戰國策二十三篇。
Strategies of the Warring States: 23 fascicles.
93
奏事二十篇。
Memorial-affairs texts: 20 fascicles.
94
楚漢春秋九篇。
Chu-Han Spring and Autumn: 9 fascicles.
95
太史公百三十篇。
Grand Historian corpus: 130 fascicles.
96
馮商所續太史公七篇。
Feng Shang’s continuation of the Grand Historian: 7 fascicles.
97
太古以來年紀二篇。
Chronologies from high antiquity onward: 2 fascicles.
98
漢著記百九十卷。
Han annalistic records: 190 scrolls.
99
漢大年紀五篇。
Great Han chronological annals: 5 fascicles.
100
凡春秋二十三家，九百四十八篇。
Total Spring and Autumn literature: 23 lineages, 948 fascicles.
101
古之王者世有史官，君舉必書，所以慎言行，昭法式也。 左史記言，右史記事，事為春秋，言為尚書，帝王靡不同之。 周室既微，載籍殘缺，仲尼思存前聖之業，乃稱曰：「夏禮吾能言之，杞不足徵也； 殷禮吾能言之，宋不足徵也。 文獻不足故也，足則吾能徵之矣。」 以魯周公之國，禮文備物，史官有法，故與左丘明觀其史記，據行事，仍人道，因興以立功，就敗以成罰，假日月以定曆數，藉朝聘以正禮樂。 有所褒諱貶損，不可書見，口授弟子，弟子退而異言。 丘明恐弟子各安其意，以失其真，故論本事而作傳，明夫子不以空言說經也。 春秋所貶損大人當世君臣，有威權勢力，其事實皆形於傳，是以隱其書而不宣，所以免時難也。 及末世口說流行，故有公羊、穀梁、鄒、夾之傳。 四家之中，公羊、穀梁立於學官，鄒氏無師，夾氏未有書。
In antiquity, every dynasty maintained historical offices, and every act of rulership was recorded, so that words and conduct would be restrained and normative models made clear. The left historian recorded speech and the right historian recorded deeds; from deeds came the Spring and Autumn record, from speech the Documents corpus. No legitimate ruler was without this system. When Zhou authority declined and archives became fragmentary, Confucius sought to preserve the legacy of earlier sages and said, "I can describe Xia ritual, but the state of Qi lacks evidence to confirm it. I can describe Yin ritual, but Song lacks enough evidence to verify it. That is because documentary and learned evidence is insufficient; if it were sufficient, I could verify them fully." Because Lu - as the state of the Duke of Zhou - still preserved rich ritual culture and institutional archives, Confucius and Zuo Qiuming examined its records and, grounding themselves in concrete events and human norms, formulated moral judgments: rewarding success, assigning punishment for failure, using calendrical markers to date events, and using diplomatic ritual to set standards for rites and music. Some evaluations - praise, concealment, censure, and reduction - could not be written explicitly, so they were orally transmitted to disciples, who then repeated them divergently. Fearing that disciples would each interpret by private preference and lose the truth, Zuo Qiuming wrote commentary grounded in the facts, showing that the Master’s exegesis was never empty rhetoric. Because the Spring and Autumn censured powerful contemporaries - rulers, ministers, and men of authority - the factual basis was made explicit in the Commentary. For this reason the text was kept hidden rather than publicly circulated, as a means of avoiding political danger. In later generations, oral interpretations spread into distinct commentarial lineages, including the Gongyang, Guliang, Zou, and Jia traditions. Of these four, only Gongyang and Guliang entered official education; the Zou school lacked a teaching lineage, and the Jia school had no complete text.
102
論語古二十一篇。
Ancient Analects recension: 21 fascicles.
103
齊二十二篇。
Qi recension: 22 fascicles.
104
魯二十篇，傳十九篇。
Lu recension: 20 fascicles; transmission text: 19 fascicles.
105
齊說二十九篇。
Qi explanatory corpus: 29 fascicles.
106
魯夏侯說二十一篇。
Lu Xiahou commentary: 21 fascicles.
107
魯安昌侯說二十一篇。
Lu Angchang Marquis commentary: 21 fascicles.
108
魯王駿說二十篇。
Lu King Jun commentary: 20 fascicles.
109
燕傳說三卷。
Yan transmission commentary: 3 scrolls.
110
議奏十八篇。
Deliberative memorial texts: 18 fascicles.
111
孔子家語二十七卷。
Family Sayings of Confucius: 27 scrolls.
112
孔子三朝七篇。
Confucius at Three Courts: 7 fascicles.
113
孔子徒人圖法二卷。
Diagrams and methods of Confucius’ disciples: 2 scrolls.
114
凡論語十二家，二百二十九篇。
Total Analects literature: 12 lineages, 229 fascicles.
115
論語者，孔子應答弟子時人及弟子相與言而接聞於夫子之語也。 當時弟子各有所記。 夫子既卒，門人相與輯而論篹，故謂之論語。 漢興，有齊、魯之說。 傳齊論者，昌邑中尉王吉、少府宋畸、御史大夫貢禹、尚書令五鹿充宗、膠東庸生，唯王陽名家。 傳魯論語者，常山都尉龔奮、長信少府夏侯勝、丞相韋賢、魯扶卿、前將軍蕭望之、安昌侯張禹，皆名家。 張氏最後而行於世。
The Analects preserve Confucius’ replies to disciples and contemporaries, as well as disciples’ own exchanges linked to teachings heard from the Master. At the time, each disciple kept his own notes. After the Master’s death, the disciples gathered these records, edited and arranged them, and thus the work came to be called the Analects. With the Han founding, both Qi and Lu interpretive traditions circulated. Transmitters of the Qi Analects included Wang Ji of Changyi, Song Ji of the Lesser Treasury, Gong Yu the Censor-in-chief, Wulu Chongzong the Secretariat Director, and Yong Sheng of Jiaodong; among them, Wang Yang was especially renowned. Transmitters of the Lu Analects included Gong Fen of Changshan, Xiahou Sheng of Changxin, Chancellor Wei Xian, Lu Fuqing, Former General Xiao Wangzhi, and Marquis Zhang Yu of Angchang - all noted authorities. The Zhang recension emerged latest and became the one most widely used.
116
孝經古孔氏一篇。
Classic of Filial Piety, ancient Kong recension: 1 fascicle.
117
孝經古孔氏一篇。
Classic of Filial Piety, ancient Kong recension: 1 fascicle.
118
孝經一篇。
Classic of Filial Piety standard text: 1 fascicle.
119
長孫氏說二篇。
Changsun-school commentary: 2 fascicles.
120
江氏說一篇。
Jiang-school commentary: 1 fascicle.
121
翼氏說一篇。
Yi-school commentary: 1 fascicle.
122
后氏說一篇。
Hou-school commentary: 1 fascicle.
123
雜傳四篇。
Miscellaneous transmission texts: 4 fascicles.
124
安昌侯說一篇。
Angchang Marquis commentary: 1 fascicle.
125
五經雜議十八篇。
Miscellaneous Five-Classics discussions: 18 fascicles.
126
爾雅三卷二十篇。
Erya lexicon corpus: 3 scrolls, 20 fascicles.
127
小爾雅一篇，古今字一卷。
Lesser Erya: 1 fascicle; Ancient-and-Modern Graph forms: 1 scroll.
128
弟子職一篇。
Disciple Duties text: 1 fascicle.
129
說三篇。
Explanatory texts: 3 fascicles.
130
凡孝經十一家，五十九篇。
Total Filial Piety literature: 11 lineages, 59 fascicles.
131
孝經者，孔子為曾子陳孝道也。 夫孝，天之經，地之義，民之行也。 舉大者言，故曰孝經。 漢興，長孫氏、博士江翁、少府后倉、諫大夫翼奉、安昌侯張禹傳之，各自名家。 經文皆同，唯孔氏壁中古文為異。 「父母生之，續莫大焉」，「故親生之膝下」，諸家說不安處，古文字讀皆異。
The Classic of Filial Piety records Confucius explaining filial principle to Zengzi. Filiality is the norm of Heaven, the moral principle of Earth, and the basic practice of human society. Because it articulates the highest essentials, it is titled the Classic of Filial Piety. After the Han founding, it was transmitted by the Changsun line, Academician Jiang Weng, Hou Cang of the Lesser Treasury, Remonstrance Grandee Yi Feng, and Marquis Zhang Yu of Angchang, each forming a recognized school. Their base text was generally the same; only the ancient-script version from the Kong wall cache differed. For lines such as "Parents gave us life; no duty surpasses continuing the line" and "one is raised at one’s parents’ knees," the received schools disagree, while the ancient-script readings diverge throughout.
132
史籀十五篇。
Shi Zhou text: 15 fascicles.
133
八體六技。
Eight script forms and six technical methods.
134
蒼頡一篇。
Cangjie primer: 1 fascicle.
135
凡將一篇。
Fangjiang text: 1 fascicle.
136
急就一篇。
Jijiu primer: 1 fascicle.
137
元尚一篇。
Yuanshang text: 1 fascicle.
138
訓纂一篇。
Xunzuan text: 1 fascicle.
139
別字十三篇。
Separate-graph corpus: 13 fascicles.
140
蒼頡傳一篇。
Cangjie transmission text: 1 fascicle.
141
揚雄蒼頡訓纂一篇。
Yang Xiong’s Cangjie Xunzuan: 1 fascicle.
142
杜林蒼頡訓纂一篇。
Du Lin’s Cangjie Xunzuan: 1 fascicle.
143
杜林蒼頡故一篇。
Du Lin’s old Cangjie exegesis: 1 fascicle.
144
凡小學十家，四十五篇。
Total elementary-philology literature: 10 lineages, 45 fascicles.
145
《易》曰：「上古結繩以治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。」 「夬，揚於王庭」，言其宣揚於王者朝廷，其用最大也。 古者八歲入小學，故周官保氏掌養國子，教之六書，謂象形、象事、象意、象聲、轉注、假借，造字之本也。 漢興，蕭何草律，亦著其法，曰：「太史試學童，能諷書九千字以上，乃得為史。 又以六體試之，課最者以為尚書御史史書令史。 吏民上書，字或不正，輒舉劾。」 六體者，古文、奇字、篆書、隸書、繆篆、蟲書，皆所以通知古今文字，摹印章，書幡信也。 古制，書必同文，不知則闕，問諸故老，至於衰世，是非無正，人用其私。 故孔子曰：「吾猶及史之闕文也，今亡矣夫！」 蓋傷其浸不正。 史籀篇者，周時史官教學童書也，與孔氏壁中古文異體。 蒼頡七章者，秦丞相李斯所作也； 爰歷六章者，車府令趙高所作也； 博學七章者，太史令胡母敬所作也：文字多取史籀篇，而篆體復頗異，所謂秦篆者也。 是時始造隸書矣，起於官獄多事，苟趨省易，施之於徒隸也。 漢書，閭里書師合蒼頡、爰歷、博學三篇，斷六十字以為一章，凡五十五章，并為蒼頡篇。 武帝時司馬相如作凡將篇，無復字。 元帝時黃門令史游作急就篇，成帝時將作大匠李長作元尚篇，皆蒼頡中正字也。 凡將則頗有出矣。 至元始中，徵天下通小學者以百數，各令記字於庭中。 揚雄取其有用者以作訓纂篇，順續蒼頡，又易蒼頡中重復之字，凡八十九章。 臣復續揚雄作十二章，凡一百二章，無復字，六藝群書所載略備矣。 蒼頡多古字，俗師失其讀，宣帝時徵齊人能正讀者，張敞從受之，傳至外孫之子杜林，為作訓故，并列焉。
The Changes says: "In remote antiquity, governance relied on knotted cords; later sages replaced this with writing and tallied documents. Officials governed through it, and the people could verify through it - this is likely what the Guai hexagram signifies." The line "Guai is proclaimed in the royal court" means public promulgation before royal authority; its political function is supreme. In antiquity children entered elementary study at eight. Thus the Zhou Offices say the royal tutor taught the six writing principles: pictographs, indicatives, associative compounds, phonetic compounds, derivative cognates, and phonetic loans - the foundations of character formation. After Han was founded, Xiao He’s legal code included this provision: "In examinations by the Grand Astrologer, schoolboys who can recite over 9,000 graphs may serve as clerks. They are further tested in the six scripts, and the top performers are appointed to secretariat and censorial clerical posts. If officials or commoners submit petitions with incorrect characters, charges are immediately brought." These six script forms - ancient script, odd script, seal script, clerical script, decorative seal script, and worm script - served to bridge ancient and current writing, engrave seals, and write pennants and credentials. Anciently, script standardization was required. Unknown forms were left unresolved until checked with elders. In later decline, standards collapsed and private usage prevailed. Hence Confucius lamented: "I once still saw the historians’ unresolved characters; now even that is gone." He mourned the progressive loss of orthographic correctness. The Shi Zhou text was a Zhou scribal primer for children, written in forms different from those in the Kong-wall ancient-script cache. The seven Cangjie chapters were composed by Qin Chancellor Li Si; the six Yuanli chapters by Zhao Gao, Director of the Carriage Office; and the seven Boxue chapters by Grand Astrologer Hu Wujing. Their character stock drew largely from Shi Zhou but with altered seal forms, producing what later was called Qin seal script. It was then that clerical script first emerged, born of bureaucratic and penal workload: for speed and simplification, it was adopted by low-level clerks and penal functionaries. In Han times, local script teachers combined Cangjie, Yuanli, and Boxue into a single teaching text, arranging 60 graphs per chapter for 55 chapters total, collectively called the Cangjie text. Under Emperor Wu, Sima Xiangru composed the Fangjiang text using non-repeating characters. In Emperor Yuan’s reign, Shi You wrote the Jijiu text; in Emperor Cheng’s reign, Li Chang wrote Yuanshang. Both followed standardized Cangjie orthography. The Fangjiang text, however, contained a number of departures from that norm. By the Yuanshi era, more than a hundred specialists in elementary philology were summoned from across the empire and ordered to write graphs in court examination. Yang Xiong selected useful material to compile Xunzuan, sequenced after Cangjie, and replaced repeated Cangjie graphs, producing 89 chapters. I then extended Yang Xiong’s work by twelve further chapters, bringing the total to 102 with no repeated graphs, and covering nearly all characters found across the Six Arts corpus and related texts. Because Cangjie contained many archaic forms, common instructors had lost proper readings. In Emperor Xuan’s reign, a specialist from Qi was summoned to restore pronunciations; Zhang Chang learned from him, and the line passed to his matrilineal grandson Du Lin, who produced a corrective exegesis included here.
146
凡六藝一百三家，三千一百二十三篇。
Total Six Arts corpus: 103 lineages, 3,123 fascicles.
147
六藝之文：樂以和神，仁之表也； 詩以正言，義之用也； 禮以明體，明者著見，故無訓也； 書以廣聽，知之術也； 春秋以斷事，信之符也。 五者，蓋五常之道，相須而備，而易為之原。 故曰「易不可見，則乾坤或幾乎息矣」，言與天地為終始也。 至於五學，世有變改，猶五行之更用事焉。 古之學者耕且養，三年而通一藝，存其大體，玩經文而已，是故用日少而畜德多，三十而五經立也。 後世經傳既已乖離，博學者又不思多聞闕疑之義，而務碎義逃難，便辭巧說，破壞形體； 說五字之文，至於二三萬言。 後進彌以馳逐，故幼童而守一藝，白首而後能言； 安其所習，毀所不見，終以自蔽。 此學者之大患也。 序六藝為九種。
Within the Six Arts, music harmonizes the numinous and manifests benevolence; the Odes rectify language and enact righteousness; Rites clarify social form and embodied order; what is evident requires little gloss; Documents broaden what rulers can hear, and so are a technique of knowledge; the Spring and Autumn judges events and serves as a token of moral credibility. These five constitute the Way of the five constants, each dependent on the others for completion, while the Changes stands as their root. Hence the saying: "If the Changes were not visible, Qian and Kun would nearly cease" - meaning it shares origin and culmination with Heaven and Earth. As for the five scholarly traditions, they shift across generations just as the Five Phases alternately take command. Ancient students farmed to sustain themselves and spent three years mastering a single art, focusing on fundamentals and close textual study. Thus they consumed less time, cultivated more virtue, and by thirty had firmly grounded the Five Classics. In later times, once classics and commentaries diverged, many "broad" scholars abandoned the principle of wide learning with suspended judgment, chasing instead atomized interpretations, evasive argument, and clever rhetoric that damaged textual integrity. They could spend twenty or thirty thousand words explaining a phrase of only five characters. Later students pursued this style ever more frantically: they specialized from youth and only spoke confidently when gray-haired. They cling to their own training, denounce what they have not studied, and end by blinding themselves. This is the great disease of scholarship. This is the classification that sequences the Six Arts into nine categories.
148
晏子八篇。
Yanzi corpus: 8 fascicles.
149
子思二十三篇。
Zisi corpus: 23 fascicles.
150
曾子十八篇。
Zengzi corpus: 18 fascicles.
151
漆雕子十三篇。
Qidiaozi corpus: 13 fascicles.
152
宓子十六篇。
Mizi corpus: 16 fascicles.
153
景子三篇。
Jingzi corpus: 3 fascicles.
154
世子二十一篇。
Shizi corpus: 21 fascicles.
155
魏文侯六篇。
Texts under Marquis Wen of Wei: 6 fascicles.
156
李克七篇。
Li Ke corpus: 7 fascicles.
157
公孫尼子二十八篇。
Gongsun Nizi corpus: 28 fascicles.
158
孟子十一篇。
Mencius corpus: 11 fascicles.
159
孫卿子三十三篇。
Xunzi corpus: 33 fascicles.
160
羋子十八篇。
Mi Zi corpus: 18 fascicles.
161
內業十五篇。
Inner Practice corpus: 15 fascicles.
162
周史六弢六篇。
Zhou Historian Six Secret Teachings: 6 fascicles.
163
周政六篇。
Zhou Governance texts: 6 fascicles.
164
周法九篇。
Zhou Law texts: 9 fascicles.
165
河間周制十八篇。
Hejian Zhou Institutions: 18 fascicles.
166
讕言十一篇。
Heterodox/slanderous sayings collection: 11 fascicles.
167
功議四篇。
Merit deliberation texts: 4 fascicles.
168
甯越一篇。
Ning Yue text: 1 fascicle.
169
王孫子一篇。
Wangsunzi text: 1 fascicle.
170
公孫固一篇。
Gongsun Gu text: 1 fascicle.
171
李氏春秋二篇。
Li-family Spring and Autumn text: 2 fascicles.
172
羊子四篇。
Yangzi text: 4 fascicles.
173
董子一篇。
Dongzi text: 1 fascicle.
174
侯子一篇。
Houzi text: 1 fascicle.
175
徐子四十二篇。
Xuzi corpus: 42 fascicles.
176
魯仲連子十四篇。
Lu Zhonglianzi corpus: 14 fascicles.
177
平原君七篇。
Lord Pingyuan texts: 7 fascicles.
178
虞氏春秋十五篇。
Yu-school Spring and Autumn: 15 fascicles.
179
高祖傳十三篇。
Gaozu transmission texts: 13 fascicles.
180
陸賈二十三篇。
Lu Jia corpus: 23 fascicles.
181
劉敬三篇。
Liu Jing texts: 3 fascicles.
182
孝文傳十一篇。
Emperor Wen transmission texts: 11 fascicles.
183
賈山八篇。
Jia Shan corpus: 8 fascicles.
184
太常蓼侯孔臧十篇。
Catalog entry: 10 fascicles.
185
賈誼五十八篇。
Catalog entry: 58 fascicles.
186
河間獻王對上下三雍宮三篇。
Catalog entry: 3 fascicles.
187
董仲舒百二十三篇。
Catalog entry: 123 fascicles.
188
兒寬九篇。
Catalog entry: 9 fascicles.
189
公孫弘十篇。
Catalog entry: 10 fascicles.
190
終軍八篇。
Catalog entry: 8 fascicles.
191
吾丘壽王六篇。
Catalog entry: 6 fascicles.
192
虞丘說一篇。
Catalog entry: 1 fascicles.
193
莊助四篇。
Catalog entry: 4 fascicles.
194
臣彭四篇。
Catalog entry: 4 fascicles.
195
鉤盾冗從李步昌八篇。
Catalog entry: 8 fascicles.
196
儒家言十八篇。
Catalog entry: 18 fascicles.
197
桓寬鹽鐵論六十篇。
Catalog entry: 60 fascicles.
198
劉向所序六十七篇。
Catalog entry: 67 fascicles.
199
揚雄所序三十八篇。 打開字典
Catalog entry: 38 fascicles. Source text appears to contain the phrase "open dictionary."
200
右儒五十三家，八百三十六篇。
Confucian works total 53 lineages and 836 fascicles.
201
儒家者流，蓋出於司徒之官，助人君順陰陽明教化者也。 游文於六經之中，留意於仁義之際，祖述堯舜，憲章文武，宗師仲尼，以重其言，於道最為高。 孔子曰：「如有所譽，其有所試。」 唐虞之隆，殷周之盛，仲尼之業，已試之效者也。 然惑者既失精微，而辟者又隨時抑揚，違離道本，苟以譁眾取寵。 後進循之，是以五經乖析，儒學浸衰，此辟儒之患。
The Confucian school likely arose from the old Minister of Education office. Its role is to help rulers align with cosmic order and make moral transformation clear through teaching. It works within the Six Classics, centers on benevolence and righteousness, inherits Yao and Shun, models Kings Wen and Wu, and venerates Confucius as its master; in terms of doctrine, it stands at the highest level. Confucius said, "Where there is praise, there has first been testing." The greatness of Tang-Yu, the prosperity of Yin and Zhou, and the achievement of Confucius are all results verified in practice. Yet misguided interpreters lost the subtle core, and opportunists adjusted doctrines to fashion, drifting from the Way’s foundation and courting favor through noise. Later scholars copied this habit. As a result, the Five Classics fractured and Confucian learning declined. This is the danger posed by deviant Confucianism.
202
伊尹五十一篇。
Catalog entry: 51 fascicles.
203
太公二百三十七篇。 謀八十一篇，言七十一篇，兵八十五篇。
Catalog entry: 237 fascicles. Subdivisions: 81 fascicles of strategic plans, 71 of discursive sayings, and 85 of military material.
204
辛甲二十九篇。
Catalog entry: 29 fascicles.
205
鬻子二十二篇。
Catalog entry: 22 fascicles.
206
筦子八十六篇。
Catalog entry: 86 fascicles.
207
老子鄰氏經傳四篇。
Catalog entry: 4 fascicles.
208
老子傅氏經說三十七篇。
Catalog entry: 37 fascicles.
209
老子徐氏經說六篇。
Catalog entry: 6 fascicles.
210
劉向說老子四篇。
Catalog entry: 4 fascicles.
211
文子九篇。
Catalog entry: 9 fascicles.
212
蜎子十三篇。
Catalog entry: 13 fascicles.
213
關尹子九篇。
Catalog entry: 9 fascicles.
214
莊子五十二篇。
Catalog entry: 52 fascicles.
215
列子八篇。
Catalog entry: 8 fascicles.
216
老成子十八篇。
Catalog entry: 18 fascicles.
217
長盧子九篇。
Catalog entry: 9 fascicles.
218
王狄子一篇。
Catalog entry: 1 fascicles.
219
公子牟四篇。
Catalog entry: 4 fascicles.
220
田子二十五篇。
Catalog entry: 25 fascicles.
221
老萊子十六篇。
Catalog entry: 16 fascicles.
222
黔婁子四篇。
Catalog entry: 4 fascicles.
223
宮孫子二篇。
Catalog entry: 2 fascicles.
224
鶡冠子一篇。
Catalog entry: 1 fascicles.
225
周訓十四篇。
Catalog entry: 14 fascicles.
226
黃帝四經四篇。
Catalog entry: 4 fascicles.
227
黃帝銘六篇。
Catalog entry: 6 fascicles.
228
黃帝君臣十篇。
Catalog entry: 10 fascicles.
229
雜黃帝五十八篇。
Catalog entry: 58 fascicles.
230
力牧二十二篇。
Catalog entry: 22 fascicles.
231
孫子十六篇。
Catalog entry: 16 fascicles.
232
捷子二篇。
Catalog entry: 2 fascicles.
233
曹羽二篇。
Catalog entry: 2 fascicles.
234
郎中嬰齊十二篇。
Catalog entry: 12 fascicles.
235
臣君子二篇。
Catalog entry: 2 fascicles.
236
鄭長者一篇。
Catalog entry: 1 fascicles.
237
楚子三篇。
Catalog entry: 3 fascicles.
238
道家言二篇。 打開字典
Catalog entry: 2 fascicles. Source text appears to contain the phrase "open dictionary."
239
右道三十七家，九百九十三篇。
Daoist works total 37 lineages and 993 fascicles.
240
道家者流，蓋出於史官，歷記成敗存亡禍福古今之道，然後知秉要執本，清虛以自守，卑弱以自持，此君人南面之術也。 合於堯之克攘，易之嗛嗛，一謙而四益，此其所長也。 及放者為之，則欲絕去禮學，兼棄仁義，曰獨任清虛可以為治。
The Daoist current likely grew from historiographic practice, observing patterns of rise and fall, survival and ruin, fortune and calamity across ages. From this comes its method: hold fast to essentials, preserve emptiness and clarity, and sustain rule through humility and softness - an art suited to sovereigns. Its strength lies in accord with Yao’s yielding spirit and the Changes’ ideal of modesty: one act of humility yielding fourfold benefit. But when extremists adopt it, they seek to abolish ritual and learning altogether, discard benevolence and righteousness, and claim that purity and emptiness alone can govern the state.
241
宋司星子韋三篇。
Catalog entry: 3 fascicles.
242
公檮生終始十四篇。
Catalog entry: 14 fascicles.
243
公孫發二十二篇。
Catalog entry: 22 fascicles.
244
鄒子四十九篇。
Catalog entry: 49 fascicles.
245
鄒子終始五十六篇。
Catalog entry: 56 fascicles.
246
乘丘子五篇。
Catalog entry: 5 fascicles.
247
杜文公五篇。
Catalog entry: 5 fascicles.
248
黃帝泰素二十篇。
Catalog entry: 20 fascicles.
249
南公三十一篇。
Catalog entry: 31 fascicles.
250
容成子十四篇。
Catalog entry: 14 fascicles.
251
張蒼十六篇。
Catalog entry: 16 fascicles.
252
鄒奭子十二篇。
Catalog entry: 12 fascicles.
253
閭丘子十三篇。
Catalog entry: 13 fascicles.
254
馮促十三篇。
Catalog entry: 13 fascicles.
255
將鉅子五篇。
Catalog entry: 5 fascicles.
256
五曹官制五篇。
Catalog entry: 5 fascicles.
257
周伯十一篇。
Catalog entry: 11 fascicles.
258
衛侯官十二篇。
Catalog entry: 12 fascicles.
259
于長天下忠臣九篇。
Catalog entry: 9 fascicles.
260
公孫渾邪十五篇。
Catalog entry: 15 fascicles.
261
雜陰陽三十八篇。 打開字典
Catalog entry: 38 fascicles. Source text appears to contain the phrase "open dictionary."
262
右陰陽二十一家，三百六十九篇。
Yin-Yang works total 21 lineages and 369 fascicles.
263
陰陽家者流，蓋出於羲和之官，敬順昊天，歷象日月星辰，敬授民時，此其所長也。 及拘者為之，則牽於禁忌，泥於小數，舍人事而任鬼神。
The Yin-Yang school likely derives from the ancient Xi-He calendrical office. Its strength is reverently aligning with Heaven by tracking the sun, moon, and stars and properly assigning seasonal timing to the people. In rigid hands, however, it degenerates into taboo-obsession and numerological pedantry, neglecting human governance in favor of spirits and omens.
264
李子三十二篇。
Catalog entry: 32 fascicles.
265
商君二十九篇。
Catalog entry: 29 fascicles.
266
申子六篇。
Catalog entry: 6 fascicles.
267
處子九篇。
Catalog entry: 9 fascicles.
268
慎子四十二篇。
Catalog entry: 42 fascicles.
269
韓子五十五篇。
Catalog entry: 55 fascicles.
270
游棣子一篇。
Catalog entry: 1 fascicles.
271
晁錯三十一篇。
Catalog entry: 31 fascicles.
272
燕十事十篇。
Catalog entry: 10 fascicles.
273
法家言二篇。 打開字典
Catalog entry: 2 fascicles. Source text appears to contain the phrase "open dictionary."
274
右法十家，二百一十七篇。
Legalist works total 10 lineages and 217 fascicles.
275
法家者流，蓋出於理官，信賞必罰，以輔禮制。 《易》曰「先王以明罰飭法」，此其所長也。 及刻者為之，則無教化，去仁愛，專任刑法而欲以致治，至於殘害至親，傷恩薄厚。
The Legalist school likely arose from judicial administration, emphasizing reliable rewards and certain punishments to reinforce institutional order. As the Changes says, "Former kings clarified punishments to correct the law" - this is the school’s strength. But in harsh hands, it rejects moral education, abandons benevolence, and relies solely on punishment for rule - leading even to harm among close kin and the erosion of humane ties.
276
鄧析二篇。
Catalog entry: 2 fascicles.
277
尹文子一篇。
Catalog entry: 1 fascicles.
278
公孫龍子十四篇。
Catalog entry: 14 fascicles.
279
成公生五篇。
Catalog entry: 5 fascicles.
280
惠子一篇。
Catalog entry: 1 fascicles.
281
黃公四篇。
Catalog entry: 4 fascicles.
282
毛公九篇。
Catalog entry: 9 fascicles.
283
右名七家，三十六篇。
School-of-Names works total 7 lineages and 36 fascicles.
284
名家者流，蓋出於禮官。 古者名位不同，禮亦異數。 孔子曰：「必也正名乎！ 名不正則言不順，言不順則事不成。」 此其所長也。 及譥者為之，則苟鉤鈲析亂而已。
The School of Names likely derives from ritual administration. In antiquity, titles and ranks were distinct, and ritual forms were correspondingly differentiated. Confucius said, "What is essential is the rectification of names. If names are not correct, language loses order; if language loses order, affairs cannot be completed." That is this school’s strength. When contentious sophists practiced it, they reduced it to hair-splitting and conceptual confusion.
285
尹佚二篇。
Catalog entry: 2 fascicles.
286
田俅子三篇。
Catalog entry: 3 fascicles.
287
我子一篇。
Catalog entry: 1 fascicles.
288
隨巢子六篇。
Catalog entry: 6 fascicles.
289
胡非子三篇。
Catalog entry: 3 fascicles.
290
墨子七十一篇。 打開字典
Catalog entry: 71 fascicles. Source text appears to contain the phrase "open dictionary."
291
右墨六家，八十六篇。
Mohist works total 6 lineages and 86 fascicles.
292
墨家者流，蓋出於清廟之守。 茅屋采椽，是以貴儉； 養三老五更，是以兼愛； 選士大射，是以上賢； 宗祀嚴父，是以右鬼； 順四時而行，是以非命； 以孝視天下，是以上同：此其所長也。 及蔽者為之，見儉之利，因以非禮，推兼愛之意，而不知別親疏。
The Mohist school likely emerged from officials guarding the ancestral temple complex. With thatched roofs and simple rafters, they prized frugality; with institutions for honoring elders, they promoted impartial care; with competitive selection rituals, they elevated worthiness; with strict ancestral rites, they gave weight to spirits; by acting in accord with seasons, they rejected fatalism; and by extending filial standards universally, they upheld hierarchical alignment. These are its strengths. But in narrow interpretations, frugality was used to attack ritual itself, and universal care was pushed without regard to distinctions of intimacy and obligation.
293
蘇子三十一篇。
Catalog entry: 31 fascicles.
294
張子十篇。
Catalog entry: 10 fascicles.
295
龐煖二篇。
Catalog entry: 2 fascicles.
296
闕子一篇。
Catalog entry: 1 fascicles.
297
國筮子十七篇。
Catalog entry: 17 fascicles.
298
秦零陵令信一篇。
Catalog entry: 1 fascicles.
299
蒯子五篇。
Catalog entry: 5 fascicles.
300
鄒陽七篇。
Catalog entry: 7 fascicles.
301
主父偃二十八篇。
Catalog entry: 28 fascicles.
302
徐樂一篇。
Catalog entry: 1 fascicles.
303
莊安一篇。
Catalog entry: 1 fascicles.
304
待詔金馬聊蒼三篇。 打開字典
Catalog entry: 3 fascicles. Source text appears to contain the phrase "open dictionary."
305
右從橫十二家，百七篇。
Diplomatic-persuasion works total 12 lineages and 107 fascicles.
306
從橫家者流，蓋出於行人之官。 孔子曰：「誦詩三百，使於四方，不能專對，雖多亦奚以為？」 又曰：「使乎，使乎！」 言其當權事制宜，受命而不受辭，此其所長也。 及邪人為之，則上詐諼而棄其信。
The Vertical-and-Horizontal school likely arose from the office of diplomatic envoys. Confucius said, "One may recite all three hundred Odes, but if sent on mission cannot answer independently, what use is such learning?" He also said, "As envoy - one must truly be an envoy!" That means an envoy must judge circumstances and adapt policy, receiving a mission but not merely repeating scripted language. This is the school’s strength. But in corrupt hands it became a craft of deception and abandonment of trust.
307
孔甲盤盂二十六篇。
Catalog entry: 26 fascicles.
308
大��三十七篇。
Catalog entry: 37 fascicles.
309
五子胥八篇。
Catalog entry: 8 fascicles.
310
子晚子三十五篇。
Catalog entry: 35 fascicles.
311
由余三篇。
Catalog entry: 3 fascicles.
312
尉繚子二十九篇。
Catalog entry: 29 fascicles.
313
尸子二十篇。
Catalog entry: 20 fascicles.
314
呂氏春秋二十六篇。
Catalog entry: 26 fascicles.
315
淮南內二十一篇。
Catalog entry: 21 fascicles.
316
淮南外三十三篇。
Catalog entry: 33 fascicles.
317
東方朔二十篇。
Catalog entry: 20 fascicles.
318
伯象先生一篇。
Catalog entry: 1 fascicles.
319
荊軻論五篇。
Catalog entry: 5 fascicles.
320
吳子一篇。
Catalog entry: 1 fascicles.
321
公孫尼一篇。
Catalog entry: 1 fascicles.
322
博士臣賢對一篇。
Catalog entry: 1 fascicles.
323
臣說三篇。
Catalog entry: 3 fascicles.
324
解子簿書三十五篇。
Catalog entry: 35 fascicles.
325
推雜書八十七篇。
Catalog entry: 87 fascicles.
326
雜家言一篇。 打開字典
Catalog entry: 1 fascicles. Source text appears to contain the phrase "open dictionary."
327
右雜二十家，四百三篇。
Miscellaneous-school works total 20 lineages and 403 fascicles.
328
雜家者流，蓋出於議官。 兼儒、墨，合名、法，知國體之有此，見王治之無不貫，此其所長也。 及盪者為之，則漫羨而無所歸心。
The Miscellaneous school likely derives from policy-deliberation offices. It integrates Confucian and Mohist ideas, combines the Schools of Names and Law, understands the structural plurality of the state, and views good kingship as integrative - this is its strength. In unrestrained use, however, it turns diffuse and unfocused, leaving no stable center of commitment.
329
神農二十篇。
Catalog entry: 20 fascicles.
330
野老十七篇。
Catalog entry: 17 fascicles.
331
宰氏十七篇。
Catalog entry: 17 fascicles.
332
董安國十六篇。
Catalog entry: 16 fascicles.
333
尹都尉十四篇。
Catalog entry: 14 fascicles.
334
趙氏五篇。
Catalog entry: 5 fascicles.
335
氾勝之十八篇。
Catalog entry: 18 fascicles.
336
王氏六篇。
Catalog entry: 6 fascicles.
337
蔡癸一篇。 打開字典
Catalog entry: 1 fascicles. Source text appears to contain the phrase "open dictionary."
338
右農九家，百一十四篇。
Agrarian works total 9 lineages and 114 fascicles.
339
農家者流，蓋出於農稷之官。 播百穀，勸耕桑，以足衣食，故八政一曰食，二曰貨。 孔子曰「所重民食」，此其所長也。 及鄙者為之，以為無所事聖王，欲使君臣並耕，誖上下之序。
The Agrarian school likely arose from offices responsible for farming and grain production. Its doctrine is to sow the hundred grains and promote tillage and sericulture to secure food and clothing. Hence in the Eight Policies, food comes first and economic goods second. Confucius said, "What matters most is the people’s food supply" - this is the school’s strength. But in crude interpretations, it denied the role of sage rulership and demanded ruler and ministers plow alike, overturning hierarchical order.
340
伊尹說二十七篇。
Catalog entry: 27 fascicles.
341
鬻子說十九篇。
Catalog entry: 19 fascicles.
342
周考七十六篇。
Catalog entry: 76 fascicles.
343
青史子五十七篇。
Catalog entry: 57 fascicles.
344
師曠六篇。
Catalog entry: 6 fascicles.
345
務成子十一篇。
Catalog entry: 11 fascicles.
346
宋子十八篇。
Catalog entry: 18 fascicles.
347
天乙三篇。
Catalog entry: 3 fascicles.
348
黃帝說四十篇。
Catalog entry: 40 fascicles.
349
封禪方說十八篇。
Catalog entry: 18 fascicles.
350
待詔臣饒心術二十五篇。
Catalog entry: 25 fascicles.
351
待詔臣安成未央術一篇。
Catalog entry: 1 fascicles.
352
臣壽周紀七篇。
Catalog entry: 7 fascicles.
353
虞初周說九百四十三篇。
Catalog entry: 943 fascicles.
354
百家百三十九卷。 打開字典
Catalog entry: 139 scrolls. Source text appears to contain the phrase "open dictionary."
355
右小說十五家，千三百八十篇。
Minor-narrative works total 15 lineages and 1,380 fascicles.
356
小說家者流，蓋出於稗官。 街談巷語，道聽塗說者之所造也。 孔子曰：「雖小道，必有可觀者焉，致遠恐泥，是以君子弗為也。」 然亦弗滅也。 閭里小知者之所及，亦使綴而不忘。 如或一言可采，此亦芻蕘狂夫之議也。
The minor-narrative school likely arose from petty reporting officials. Its materials are street gossip, alley talk, and hearsay picked up and retold on the roads. Confucius said, "Even minor paths have things worth observing, but to push them too far risks getting mired, so the gentleman does not make them his way." Yet they should not be wholly discarded. What local people of limited learning can preserve should still be gathered and not forgotten. If even one saying among them is useful, it is still worth preserving - like counsel from woodcutters and common men.
357
凡諸子百八十九家，四千三百二十四篇。
Total for all masters’ literature: 189 lineages and 4,324 fascicles.
358
諸子十家，其可觀者九家而已。 皆起於王道既微，諸侯力政，時君世主，好惡殊方，是以九家之術蠭出並作，各引一端，崇其所善，以此馳說，取合諸侯。 其言雖殊，辟猶水火，相滅亦相生也。 仁之與義，敬之與和，相反而皆相成也。 《易》曰：「天下同歸而殊塗，一致而百慮。」 今異家者各推所長，窮知究慮，以明其指，雖有蔽短，合其要歸，亦六經之支與流裔。 使其人遭明王聖主，得其所折中，皆股肱之材已。 仲尼有言：「禮失而求諸野。」 方今去聖久遠，道術缺廢，無所更索，彼九家者，不猶瘉於野乎？ 若能修六藝之術，而觀此九家之言，舍短取長，則可以通萬方之略矣。
Of the ten major philosophical schools, only nine are truly worth close study. They all emerged after the kingly way had declined, when feudal lords ruled by force and each age’s rulers favored different things. Thus the nine schools surged forth, each advancing one aspect and exalting its own strength to persuade competing courts. Though their doctrines differ, they are like water and fire - they oppose one another, yet also generate one another. Benevolence and righteousness, reverence and harmony: opposites in form, yet mutually completing in function. As the Changes says: "All under heaven returns to one destination by different roads, and reaches one end through a hundred reflections." Each school presses its own strengths and drives inquiry to its limits to clarify its intent. Though each has blind spots, their shared essentials still form branches and offshoots of the Six Classics. If thinkers of these schools met an enlightened ruler and were properly balanced and employed, all could become indispensable state talent. Confucius said, "When ritual is lost, seek it in the outlying places." Now that we are long removed from the sages and many arts of the Way lie broken, where else can we search? Are these nine schools not still better than utter ignorance? If one masters the Six Classics while studying these nine schools - rejecting what is weak and taking what is strong - one can grasp strategy across the whole world.
359
屈原賦二十五篇。
Catalog entry: 25 fascicles.
360
唐勒賦四篇。
Catalog entry: 4 fascicles.
361
宋玉賦十六篇。
Catalog entry: 16 fascicles.
362
趙幽王賦一篇。
Catalog entry: 1 fascicles.
363
莊夫子賦二十四篇。
Catalog entry: 24 fascicles.
364
賈誼賦七篇。
Catalog entry: 7 fascicles.
365
枚乘賦九篇。
Catalog entry: 9 fascicles.
366
司馬相如賦二十九篇。
Catalog entry: 29 fascicles.
367
淮南王賦八十二篇。
Catalog entry: 82 fascicles.
368
淮南王群臣賦四十四篇。
Catalog entry: 44 fascicles.
369
太常蓼侯孔臧賦二十篇。
Catalog entry: 20 fascicles.
370
陽丘侯劉双賦十九篇。
Catalog entry: 19 fascicles.
371
吾丘壽王賦十五篇。
Catalog entry: 15 fascicles.
372
蔡甲賦一篇。
Catalog entry: 1 fascicles.
373
上所自造賦二篇。
Catalog entry: 2 fascicles.
374
兒寬賦二篇。
Catalog entry: 2 fascicles.
375
光祿大夫張子僑賦三篇。
Catalog entry: 3 fascicles.
376
陽成侯劉德賦九篇。
Catalog entry: 9 fascicles.
377
劉向賦三十三篇。
Catalog entry: 33 fascicles.
378
王褒賦十六篇。 打開字典
Catalog entry: 16 fascicles. Source text appears to contain the phrase "open dictionary."
379
右賦二十家，三百六十一篇。
Rhapsody works, section one: 20 lineages and 361 fascicles.
380
陸賈賦三篇。
Catalog entry: 3 fascicles.
381
枚皋賦百二十篇。
Catalog entry: 120 fascicles.
382
朱建賦二篇。
Catalog entry: 2 fascicles.
383
常侍郎莊璴奇賦十一篇。
Catalog entry: 11 fascicles.
384
嚴助賦三十五篇。
Catalog entry: 35 fascicles.
385
朱買臣賦三篇。
Catalog entry: 3 fascicles.
386
宗正劉辟彊賦八篇。
Catalog entry: 8 fascicles.
387
司馬遷賦八篇。
Catalog entry: 8 fascicles.
388
郎中臣嬰齊賦十篇。
Catalog entry: 10 fascicles.
389
臣說賦九篇。
Catalog entry: 9 fascicles.
390
臣吾賦十八篇。
Catalog entry: 18 fascicles.
391
遼東太守蘇季賦一篇。
Catalog entry: 1 fascicles.
392
蕭望之賦四篇。
Catalog entry: 4 fascicles.
393
河內太守徐明賦三篇。
Catalog entry: 3 fascicles.
394
給事黃門侍郎李息賦九篇。
Catalog entry: 9 fascicles.
395
淮陽憲王賦二篇。
Catalog entry: 2 fascicles.
396
揚雄賦十二篇。
Catalog entry: 12 fascicles.
397
待詔馮商賦九篇。
Catalog entry: 9 fascicles.
398
博士弟子杜參賦二篇。
Catalog entry: 2 fascicles.
399
車郎張豐賦三篇。
Catalog entry: 3 fascicles.
400
驃騎將軍朱宇賦三篇。 打開字典
Catalog entry: 3 fascicles. Source text appears to contain the phrase "open dictionary."
401
右賦二十一家，二百七十四篇。
Rhapsody works, section two: 21 lineages and 274 fascicles.
402
孫卿賦十篇。
Catalog entry: 10 fascicles.
403
秦時雜賦九篇。
Catalog entry: 9 fascicles.
404
李思孝景皇帝頌十五篇。
Catalog entry: 15 fascicles.
405
廣川惠王越賦五篇。
Catalog entry: 5 fascicles.
406
長沙王群臣賦三篇。
Catalog entry: 3 fascicles.
407
魏內史賦二篇。
Catalog entry: 2 fascicles.
408
東暆令延年賦七篇。
Catalog entry: 7 fascicles.
409
衛士令李忠賦二篇。
Catalog entry: 2 fascicles.
410
張偃賦二篇。
Catalog entry: 2 fascicles.
411
賈充賦四篇。
Catalog entry: 4 fascicles.
412
張仁賦六篇。
Catalog entry: 6 fascicles.
413
秦充賦二篇。
Catalog entry: 2 fascicles.
414
李步昌賦二篇。
Catalog entry: 2 fascicles.
415
侍郎謝多賦十篇。
Catalog entry: 10 fascicles.
416
平陽公主舍人周長孺賦二篇。
Catalog entry: 2 fascicles.
417
雒陽錡華賦九篇。
Catalog entry: 9 fascicles.
418
眭弘賦一篇。
Catalog entry: 1 fascicles.
419
別栩陽賦五篇。
Catalog entry: 5 fascicles.
420
臣昌市賦六篇。
Catalog entry: 6 fascicles.
421
臣義賦二篇。
Catalog entry: 2 fascicles.
422
黃門書者假史王商賦十三篇。
Catalog entry: 13 fascicles.
423
侍中徐博賦四篇。
Catalog entry: 4 fascicles.
424
黃門書者王廣呂嘉賦五篇。
Catalog entry: 5 fascicles.
425
漢中都尉丞華龍賦二篇。
Catalog entry: 2 fascicles.
426
左馮翊史路恭賦八篇。 打開字典
Catalog entry: 8 fascicles. Source text appears to contain the phrase "open dictionary."
427
右賦二十五家，百三十六篇。
Rhapsody works, section three: 25 lineages and 136 fascicles.
428
客主賦十八篇。
Catalog entry: 18 fascicles.
429
雜行出及頌德賦二十四篇。
Catalog entry: 24 fascicles.
430
雜四夷及兵賦二十篇。
Catalog entry: 20 fascicles.
431
雜中賢失意賦十二篇。
Catalog entry: 12 fascicles.
432
雜思慕悲哀死賦十六篇。
Catalog entry: 16 fascicles.
433
雜鼓琴劍戲賦十三篇。
Catalog entry: 13 fascicles.
434
雜山陵水泡雲氣雨旱賦十六篇。
Catalog entry: 16 fascicles.
435
雜禽獸六畜昆蟲賦十八篇。
Catalog entry: 18 fascicles.
436
雜器械草木賦三十三篇。
Catalog entry: 33 fascicles.
437
文雜賦三十四篇。
Catalog entry: 34 fascicles.
438
成相雜辭十一篇。
Catalog entry: 11 fascicles.
439
隱書十八篇。 打開字典
Catalog entry: 18 fascicles. Source text appears to contain the phrase "open dictionary."
440
右雜賦十二家，二百三十三篇。
Miscellaneous-rhapsody works total 12 lineages and 233 fascicles.
441
高祖歌詩二篇。
Catalog entry: 2 fascicles.
442
泰一雜甘泉壽宮歌詩十四篇。
Catalog entry: 14 fascicles.
443
宗廟歌詩五篇。
Catalog entry: 5 fascicles.
444
漢興以來兵所誅滅歌詩十四篇。
Catalog entry: 14 fascicles.
445
出行巡狩及游歌詩十篇。
Catalog entry: 10 fascicles.
446
臨江王及愁思節士歌詩四篇。
Catalog entry: 4 fascicles.
447
李夫人及幸貴人歌詩三篇。
Catalog entry: 3 fascicles.
448
詔賜中山靖王子噲及孺子妾冰未央材人歌詩四篇。
Catalog entry: 4 fascicles.
449
吳楚汝南歌詩十五篇。
Catalog entry: 15 fascicles.
450
燕代謳雁門雲中隴西歌詩九篇。
Catalog entry: 9 fascicles.
451
邯鄲河間歌詩四篇。
Catalog entry: 4 fascicles.
452
齊鄭歌詩四篇。
Catalog entry: 4 fascicles.
453
淮南歌詩四篇。
Catalog entry: 4 fascicles.
454
左馮翊秦歌詩三篇。
Catalog entry: 3 fascicles.
455
京兆尹秦歌詩五篇。
Catalog entry: 5 fascicles.
456
河東蒲反歌詩一篇。
Catalog entry: 1 fascicles.
457
黃門倡車忠等歌詩十五篇。
Catalog entry: 15 fascicles.
458
雜各有主名歌詩十篇。
Catalog entry: 10 fascicles.
459
雜歌詩九篇。
Catalog entry: 9 fascicles.
460
雒陽歌詩四篇。
Catalog entry: 4 fascicles.
461
河南周歌詩七篇。
Catalog entry: 7 fascicles.
462
河南周歌聲曲折七篇。
Catalog entry: 7 fascicles.
463
周謠歌詩七十五篇。
Catalog entry: 75 fascicles.
464
周謠歌詩聲曲折七十五篇。
Catalog entry: 75 fascicles.
465
諸神歌詩三篇。
Catalog entry: 3 fascicles.
466
送迎靈頌歌詩三篇。
Catalog entry: 3 fascicles.
467
周歌詩二篇。
Catalog entry: 2 fascicles.
468
南郡歌詩五篇。 打開字典
Catalog entry: 5 fascicles. Source text appears to contain the phrase "open dictionary."
469
右歌詩二十八家，三百一十四篇。
Songs and lyric-poem works total 28 lineages and 314 fascicles.
470
凡詩賦百六家，千三百一十八篇。
Total poetry-and-rhapsody corpus: 106 lineages and 1,318 fascicles.
471
傳曰：「不歌而誦謂之賦，登高能賦可以為大夫。」 言感物造耑，材知深美，可與圖事，故可以為列大夫也。 古者諸侯卿大夫交接鄰國，以微言相感，當揖讓之時，必稱詩以諭其志，蓋以別賢不肖而觀盛衰焉。 故孔子曰「不學詩，無以言」也。 春秋之後，周道浸壞，聘問歌詠不行於列國，學詩之士逸在布衣，而賢人失志之賦作矣。 大儒孫卿及楚臣屈原離讒憂國，皆作賦以風，咸有惻隱古詩之義。 其後宋玉、唐勒，漢興枚乘、司馬相如，下及揚子雲，競為侈麗閎衍之詞，沒其風諭之義。 是以揚子悔之，曰：「詩人之賦麗以則，辭人之賦麗以淫。 如孔氏之門人用賦也，則賈誼登堂，相如入室矣，如其不用何！」 自孝武立樂府而采歌謠，於是有代趙之謳，秦楚之風，皆感於哀樂，緣事而發，亦可以觀風俗，知薄厚云。 詩賦為五種。
A traditional saying states: "To recite without singing is called fu; one who can extemporize fu from elevated perspective is fit to serve as a senior officer." The point is that responsive, incisive composition reveals depth of talent and judgment. Such a person can be trusted in deliberation and therefore is worthy of high office. In antiquity, diplomatic exchange among lords and ministers relied on subtle language. During formal ritual encounters, they quoted poetry to signal intent, distinguishing worth from unworthiness and reading political rise and decline. Hence Confucius said, "Without studying the Odes, one has no means to speak." After the Spring and Autumn era, Zhou norms steadily collapsed. Diplomatic song exchange disappeared among the states, Odes-trained scholars remained in obscurity, and rhapsodies of frustrated men of talent emerged. Xunzi and the Chu minister Qu Yuan, both wounded by slander and anxious for their states, composed rhapsodies as remonstrance, preserving the compassionate moral force of old poetry. Later, from Song Yu and Tang Le to Han writers such as Mei Cheng, Sima Xiangru, and eventually Yang Xiong, authors competed in luxurious and grandiloquent style, obscuring the earlier function of moral admonition. Yang Xiong later regretted this trend, saying: "The poet’s fu is beautiful yet disciplined; the rhetorician’s fu is beautiful yet indulgent. Measured by the Confucian standard of fu, Jia Yi reached the hall and Xiangru entered the inner chamber - but if that standard is abandoned, what remains?" From Emperor Wu’s establishment of the Music Bureau onward, folk songs were collected - airs from Dai and Zhao, Qin and Chu alike. Rooted in lived joy and grief, they arose from events and thus could reveal local customs and the depth or thinness of social feeling. Poetry and fu are here classified into five categories.
472
吳孫子兵法八十二篇。
Catalog entry: 82 fascicles.
473
齊孫子八十九篇。
Catalog entry: 89 fascicles.
474
公孫鞅二十七篇。
Catalog entry: 27 fascicles.
475
吳起四十八篇。
Catalog entry: 48 fascicles.
476
范蠡二篇。
Catalog entry: 2 fascicles.
477
大夫種二篇。
Catalog entry: 2 fascicles.
478
季子十篇。
Catalog entry: 10 fascicles.
479
娷一篇。
Catalog entry: 1 fascicles.
480
兵春秋一篇。
Catalog entry: 1 fascicles.
481
龐煖三篇。
Catalog entry: 3 fascicles.
482
兒良一篇。
Catalog entry: 1 fascicles.
483
廣武君一篇。
Catalog entry: 1 fascicles.
484
韓信三篇。 打開字典
Catalog entry: 3 fascicles. Source text appears to contain the phrase "open dictionary."
485
右兵權謀十三家，二百五十九篇。
Military strategy-and-statecraft works total 13 lineages and 259 fascicles.
486
權謀者，以正守國，以奇用兵，先計而後戰，兼形勢，包陰陽，用技巧者也。
This strategic tradition means defending the state with orthodox order, deploying forces through surprise, planning before battle, integrating terrain and momentum, incorporating yin-yang timing, and skillfully applying tactical technique.
487
楚兵法七篇。
Catalog entry: 7 fascicles.
488
蚩尤二篇。
Catalog entry: 2 fascicles.
489
孫軫五篇。
Catalog entry: 5 fascicles.
490
繇敘二篇。
Catalog entry: 2 fascicles.
491
王孫十六篇。
Catalog entry: 16 fascicles.
492
尉繚三十一篇。
Catalog entry: 31 fascicles.
493
魏公子二十一篇。
Catalog entry: 21 fascicles.
494
景子十三篇。
Catalog entry: 13 fascicles.
495
李良三篇。
Catalog entry: 3 fascicles.
496
丁子一篇。
Catalog entry: 1 fascicles.
497
項王一篇。
Catalog entry: 1 fascicles.
498
右兵形勢十一家，九十二篇。 圖十八卷。 形勢者，雷動風舉，後發而先至，離合背鄉，變化無常，以輕疾制敵者也。
Military form-and-momentum works total 11 lineages and 92 fascicles. Catalog entry: 18 scrolls. The form-and-momentum approach emphasizes thunderbolt motion and windlike deployment: launch later yet arrive first, split and recombine, reverse direction unpredictably, and master the enemy through speed and agility.
499
太壹兵法一篇。
Catalog entry: 1 fascicles.
500
天一兵法三十五篇。
Catalog entry: 35 fascicles.
501
神農兵法一篇。
Catalog entry: 1 fascicles.
502
黃帝十六篇。
Catalog entry: 16 fascicles.
503
封胡五篇。
Catalog entry: 5 fascicles.
504
風后十三篇。
Catalog entry: 13 fascicles.
505
力牧十五篇。
Catalog entry: 15 fascicles.
506
鵊冶子一篇。
Catalog entry: 1 fascicles.
507
鬼容區三篇。
Catalog entry: 3 fascicles.
508
地典六篇。
Catalog entry: 6 fascicles.
509
孟子一篇。
Catalog entry: 1 fascicles.
510
東父三十一篇。
Catalog entry: 31 fascicles.
511
師曠八篇。
Catalog entry: 8 fascicles.
512
萇弘十五篇。
Catalog entry: 15 fascicles.
513
別成子望軍氣六篇。
Catalog entry: 6 fascicles.
514
辟兵威勝方七十篇。 打開字典
Catalog entry: 70 fascicles. Source text appears to contain the phrase "open dictionary."
515
右陰陽十六家，二百四十九篇，圖十卷。
Military Yin-Yang works total 16 lineages, 249 fascicles, plus 10 scrolls of diagrams.
516
陰陽者，順時而發，推刑德，隨斗擊，因五勝，假鬼神而為助者也。
This Yin-Yang military method stresses acting in season, calculating auspicious and punitive forces, timing by Dipper positions, leveraging Five-Phase conquest cycles, and using spirit-based omens as support.
517
鮑子兵法十篇。
Catalog entry: 10 fascicles.
518
五子胥十篇。
Catalog entry: 10 fascicles.
519
公勝子五篇。
Catalog entry: 5 fascicles.
520
苗子五篇。
Catalog entry: 5 fascicles.
521
逢門射法二篇。
Catalog entry: 2 fascicles.
522
陰通成射法十一篇。
Catalog entry: 11 fascicles.
523
李將軍射法三篇。
Catalog entry: 3 fascicles.
524
魏氏射法六篇。
Catalog entry: 6 fascicles.
525
彊弩將軍王圍射法五卷。
Catalog entry: 5 scrolls.
526
望遠連弩射法具十五篇。
Catalog entry: 15 fascicles.
527
護軍射師王賀射書五篇。
Catalog entry: 5 fascicles.
528
蒲苴子弋法四篇。
Catalog entry: 4 fascicles.
529
劍道三十八篇。
Catalog entry: 38 fascicles.
530
手搏六篇。
Catalog entry: 6 fascicles.
531
雜家兵法五十七篇。
Catalog entry: 57 fascicles.
532
蹴雏二十五篇。 打開字典
Catalog entry: 25 fascicles. Source text appears to contain the phrase "open dictionary."
533
右兵技巧十三家，百九十九篇。
Military technical manuals total 13 lineages and 199 fascicles.
534
技巧者，習手足，便器械，積機關，以立攻守之勝者也。
The technical category concerns bodily training, efficient weapon handling, and mechanical devices that secure advantage in offense and defense.
535
凡兵書五十三家，七百九十篇，圖四十三卷。
Total military corpus: 53 lineages, 790 fascicles, and 43 scrolls of diagrams.
536
兵家者，蓋出古司馬之職，王官之武備也。 洪範八政，八曰師。 孔子曰為國者「足食足兵」，「以不教民戰，是謂棄之」，明兵之重也。 《易》曰「古者弦木為弧，剡木為矢，弧矢之利，以威天下」，其用上矣。 後世燿金為刃，割革為甲，器械甚備。 下及湯武受命，以師克亂而濟百姓，動之以仁義，行之以禮讓，司馬法是其遺事也。 自春秋至於戰國，出奇設伏，變詐之兵並作。 漢興，張良、韓信序次兵法，凡百八十二家，刪取要用，定著三十五家。 諸呂用事而盜取之。 武帝時，軍政楊僕捃摭遺逸，紀奏兵錄，猶未能備。 至于孝成，命任宏論次兵書為四種。
Military studies likely derive from the ancient Sima office, the branch responsible for the court’s martial preparedness. In the Great Plan’s Eight Policies, the eighth category is military force. Confucius said a state requires both adequate food and adequate military strength, and that sending untrained people into battle is to abandon them - clear proof of military policy’s gravity. The Changes says, "In antiquity they bent wood into bows and sharpened wood into arrows; the utility of bow and arrow gave authority across the realm" - showing the primacy of military technology. Later generations forged metal blades and fashioned leather armor, making military equipment increasingly sophisticated. From Tang and Wu onward, legitimate conquest was framed as using armies to end chaos and rescue the people, motivated by benevolence and righteousness and conducted within ritual norms; this legacy survives in the Sima Method. From the Spring and Autumn through the Warring States period, surprise maneuvers, ambush systems, and deceptive tactics proliferated. After Han’s founding, Zhang Liang and Han Xin organized military writings - 182 lineages in all - then abridged to practical essentials and fixed a core list of 35. When the Lü clan controlled government, these texts were illicitly appropriated. Under Emperor Wu, military administrator Yang Pu gathered scattered remnants and submitted a military register, though it still remained incomplete. By Emperor Cheng’s reign, Ren Hong was ordered to classify military books into four categories.
537
泰壹雜子星二十八卷。
Catalog entry: 28 scrolls.
538
五殘雜變星二十一卷。
Catalog entry: 21 scrolls.
539
黃帝雜子氣三十三篇。
Catalog entry: 33 fascicles.
540
常從日月星氣二十一卷。
Catalog entry: 21 scrolls.
541
皇公雜子星二十二卷。
Catalog entry: 22 scrolls.
542
淮南雜子星十九卷。
Catalog entry: 19 scrolls.
543
泰壹雜子雲雨三十四卷。
Catalog entry: 34 scrolls.
544
國章觀霓雲雨三十四卷。
Catalog entry: 34 scrolls.
545
泰階六符一卷。
Catalog entry: 1 scrolls.
546
金度玉衡漢五星客流出入八篇。
Catalog entry: 8 fascicles.
547
漢五星彗客行事占驗八卷。
Catalog entry: 8 scrolls.
548
漢日旁氣行事占驗三卷。
Catalog entry: 3 scrolls.
549
漢流星行事占驗八卷。
Catalog entry: 8 scrolls.
550
漢日旁氣行占驗十三卷。
Catalog entry: 13 scrolls.
551
漢日食月暈雜變行事占驗十三卷。
Catalog entry: 13 scrolls.
552
海中星占驗十二卷。
Catalog entry: 12 scrolls.
553
海中五星經雜事二十二卷。
Catalog entry: 22 scrolls.
554
海中五星順逆二十八卷。
Catalog entry: 28 scrolls.
555
海中二十八宿國分二十八卷。
Catalog entry: 28 scrolls.
556
海中二十八宿臣分二十八卷。
Catalog entry: 28 scrolls.
557
海中日月彗虹雜占十八卷。
Catalog entry: 18 scrolls.
558
圖書祕記十七篇。 打開字典
Catalog entry: 17 fascicles. Source text appears to contain the phrase "open dictionary."
559
右天文二十一家，四百四十五卷。
Astronomical works total 21 lineages and 445 scrolls.
560
天文者，序二十八宿，步五星日月，以紀吉凶之象，聖王所以參政也。 《易》曰：「觀乎天文，以察時變。」 然星事杂悍，非湛密者弗能由也。 夫觀景以譴形，非明王亦不能服聽也。 以不能由之臣，諫不能聽之王，此所以兩有患也。
Astronomy arranges the twenty-eight lodges and tracks the five planets, sun, and moon to interpret auspicious and inauspicious signs - an instrument by which sage rulers informed governance. The Changes says, "Observe heavenly patterns to discern shifts in seasonal order." Yet astral phenomena are complex and forceful; without disciplined precision one cannot properly work with them. And even when omens are correctly read as warnings, without an enlightened ruler they cannot be effectively heard or implemented. When incapable ministers advise unreceptive rulers, both sides are imperiled - this is the core institutional danger.
561
黃帝五家曆三十三卷。
Catalog entry: 33 scrolls.
562
顓頊曆二十一卷。
Catalog entry: 21 scrolls.
563
顓頊五星曆十四卷。
Catalog entry: 14 scrolls.
564
日月宿曆十三卷。
Catalog entry: 13 scrolls.
565
夏殷周魯曆十四卷。
Catalog entry: 14 scrolls.
566
天曆大曆十八卷。
Catalog entry: 18 scrolls.
567
漢元殷周諜曆十七卷。
Catalog entry: 17 scrolls.
568
耿昌月行帛圖二百三十二卷。
Catalog entry: 232 scrolls.
569
耿昌月行度二卷。
Catalog entry: 2 scrolls.
570
傳周五星行度三十九卷。
Catalog entry: 39 scrolls.
571
律曆數法三卷。
Catalog entry: 3 scrolls.
572
自古五星宿紀三十卷。
Catalog entry: 30 scrolls.
573
太歲謀日晷二十九卷。
Catalog entry: 29 scrolls.
574
帝王諸侯世譜二十卷。
Catalog entry: 20 scrolls.
575
古來帝王年譜五卷。
Catalog entry: 5 scrolls.
576
日晷書三十四卷。
Catalog entry: 34 scrolls.
577
許商算術二十六卷。
Catalog entry: 26 scrolls.
578
杜忠算術十六卷。
Catalog entry: 16 scrolls.
579
右曆譜十八家，六百六卷。 曆譜者，序四時之位，正分至之節，會日月五星之辰，以考寒暑殺生之實。 故聖王必正曆數，以定三統服色之制，又以探知五星日月之會。 凶阨之患，吉隆之喜，其術皆出焉。 此聖人知命之術也，非天下之至材，其孰與焉！ 道之亂也，患出於小人而強欲知天道者，壞大以為小，削遠以為近，是以道術破碎而難知也。
Calendrical and genealogical-register works total 18 lineages and 606 scrolls. Calendrical registers determine seasonal positions, fix the nodes of solstices and equinoxes, and correlate sun, moon, and planetary positions in order to test concrete patterns of cold and heat, decline and growth. Thus sage rulers must rectify calendrical computation to establish dynastic-cycle standards and color institutions, while also understanding conjunction patterns of planets, sun, and moon. Predictions of disaster and auspicious rise both emerge from these technical arts. This is the art by which sages know mandate. Without the highest talent in the realm, who can master it? When intellectual order decays, petty men who insist on "knowing Heaven" fragment great principles into trivial techniques and collapse long-range understanding into short-range gimmicks, leaving the arts of the Way shattered and obscure.
580
泰一陰陽二十三卷。
Catalog entry: 23 scrolls.
581
黃帝陰陽二十五卷。
Catalog entry: 25 scrolls.
582
黃帝諸子論陰陽二十五卷。
Catalog entry: 25 scrolls.
583
諸王子論陰陽二十五卷。
Catalog entry: 25 scrolls.
584
太元陰陽二十六卷。
Catalog entry: 26 scrolls.
585
三典陰陽談論二十七卷。
Catalog entry: 27 scrolls.
586
神農大幽五行二十七卷。
Catalog entry: 27 scrolls.
587
四時五行經二十六卷。
Catalog entry: 26 scrolls.
588
猛子閭昭二十五卷。
Catalog entry: 25 scrolls.
589
陰陽五行時令十九卷。
Catalog entry: 19 scrolls.
590
堪輿金匱十四卷。
Catalog entry: 14 scrolls.
591
務成子災異應十四卷。
Catalog entry: 14 scrolls.
592
十二典災異應十二卷。
Catalog entry: 12 scrolls.
593
鍾律災異二十六卷。
Catalog entry: 26 scrolls.
594
鍾律叢辰日苑二十三卷。
Catalog entry: 23 scrolls.
595
鍾律消息二十九卷。
Catalog entry: 29 scrolls.
596
黃鍾七卷。
Catalog entry: 7 scrolls.
597
天一六卷。
Catalog entry: 0 scrolls.
598
泰一二十二九卷。
Catalog entry: 0 scrolls.
599
刑德七卷。
Catalog entry: 7 scrolls.
600
風鼓六甲二十四卷。
Catalog entry: 24 scrolls.
601
風后孤虛二十卷。
Catalog entry: 20 scrolls.
602
六合隨典二十五卷。
Catalog entry: 25 scrolls.
603
轉位十二神二十五卷。
Catalog entry: 25 scrolls.
604
羨門式法二十卷。
Catalog entry: 20 scrolls.
605
羨門式二十卷。
Catalog entry: 20 scrolls.
606
文解六甲十八卷。
Catalog entry: 18 scrolls.
607
文解二十八宿二十八卷。
Catalog entry: 28 scrolls.
608
五音奇胲用兵二十三卷。
Catalog entry: 23 scrolls.
609
五音奇胲刑德二十一卷。
Catalog entry: 21 scrolls.
610
五音定名十五卷。 打開字典
Catalog entry: 15 scrolls. Source text appears to contain the phrase "open dictionary."
611
右五行三十一家，六百五十二卷。
Five-Phase works total 31 lineages and 652 scrolls.
612
五行者，五常之形氣也。 《書》云「初一曰五行，次二曰羞用五事」，言進用五事以順五行也。 貌、言、視、聽、思心失，而五行之序亂，五星之變作，皆出於律曆之數而分為一者也。 其法亦起五德終始，推其極則無不至。 而小數家因此以為吉凶，而行於世，浸以相亂。
The Five Phases are the materialized qi-forms corresponding to the five constants. The Documents says, "First comes the Five Phases, second the reverent use of the Five Affairs," meaning that governance must align conduct with Five-Phase order. When comportment, speech, vision, hearing, and thought are disordered, the Five-Phase sequence falls into chaos and celestial anomalies in the five planets appear; these ultimately derive from one calendrical-mathematical system. Its method originates in the cyclical doctrine of Five Virtues and, pursued to its limit, extends to every domain. Yet minor numerologists turned it into private fortune-telling, and as this spread, confusion deepened.
613
龜書五十二卷。
Catalog entry: 52 scrolls.
614
夏龜二十六卷。
Catalog entry: 26 scrolls.
615
南龜書二十八卷。
Catalog entry: 28 scrolls.
616
巨龜三十六卷。
Catalog entry: 36 scrolls.
617
雜龜十六卷。
Catalog entry: 16 scrolls.
618
蓍書二十八卷。
Catalog entry: 28 scrolls.
619
周易三十八卷。
Catalog entry: 38 scrolls.
620
周易明堂二十六卷。
Catalog entry: 26 scrolls.
621
周易隨曲射匿五十卷。
Catalog entry: 50 scrolls.
622
大筮衍易二十八卷。
Catalog entry: 28 scrolls.
623
大次雜易三十卷。
Catalog entry: 30 scrolls.
624
鼠序卜黃二十五卷。
Catalog entry: 25 scrolls.
625
於陵欽易吉凶二十三卷。
Catalog entry: 23 scrolls.
626
任良易旗七十一卷。
Catalog entry: 71 scrolls.
627
易卦八具。
Eight implements associated with hexagram divination.
628
右蓍龜十五家，四百一卷。 蓍龜者，聖人之所用也。 《書》曰：「女則有大疑，謀及卜筮。」 《易》曰：「定天下之吉凶，成天下之亹亹者，莫善於蓍龜。」 「是故君子將有為也，將有行也，問焉而以言，其受命也如嚮，無有遠近幽深，遂知來物。 非天下之至精，其孰能與於此！」 及至衰世，解於齊戒，而婁煩卜筮，神明不應。 故筮瀆不告，易以為忌； 龜厭不告，詩以為刺。
Yarrow-stalk and turtle-divination works total 15 lineages and 401 scrolls. Yarrow-stalk and turtle-shell divination were tools used by sages. The Documents says, "When there is grave uncertainty, consult counsel and then turtle and stalk divination." The Changes states: "Nothing surpasses yarrow and turtle in determining fortune and misfortune and bringing undertakings to completion." "Thus when the gentleman is about to act, he inquires and receives response; mandate answers like an echo. No distance, obscurity, or depth blocks it, and one can know what is to come. Without the highest refinement under Heaven, who could participate in such a method?" In later decline, people abandoned proper purification and overused divination, and the numinous no longer responded. So when stalk divination is abused, no answer comes; the Changes treats such desecration as forbidden. And when turtle divination is exhausted through abuse, no answer comes; the Odes satirize this behavior.
629
黃帝長柳占夢十一卷。
Catalog entry: 11 scrolls.
630
甘德長柳占夢二十卷。
Catalog entry: 20 scrolls.
631
武禁相衣器十四卷。
Catalog entry: 14 scrolls.
632
嚏耳鳴雜占十六卷。
Catalog entry: 16 scrolls.
633
禎祥變怪二十一卷。
Catalog entry: 21 scrolls.
634
人鬼精物六畜變怪二十一卷。
Catalog entry: 21 scrolls.
635
變怪誥咎十三卷。
Catalog entry: 13 scrolls.
636
執不祥劾鬼物八卷。
Catalog entry: 8 scrolls.
637
請官除訞祥十九卷。
Catalog entry: 19 scrolls.
638
禳祀天文十八卷。
Catalog entry: 18 scrolls.
639
請禱致福十九卷。
Catalog entry: 19 scrolls.
640
請雨止雨二十六卷。
Catalog entry: 26 scrolls.
641
泰壹雜子候歲二十二卷。
Catalog entry: 22 scrolls.
642
子贛雜子候歲二十六卷。
Catalog entry: 26 scrolls.
643
五法積貯寶臧二十三卷。
Catalog entry: 23 scrolls.
644
神農教田相土耕種十四卷。
Catalog entry: 14 scrolls.
645
昭明子釣種生魚鱉八卷。
Catalog entry: 8 scrolls.
646
種樹臧果相蠶十三卷。 打開字典
Catalog entry: 13 scrolls. Source text appears to contain the phrase "open dictionary."
647
右雜占十八家，三百一十三卷。
Miscellaneous-divination works total 18 lineages and 313 scrolls.
648
雜占者，紀百事之象，候善惡之徵。 《易》曰：「占事知來。」 眾占非一，而夢為大，故周有其官。 而詩載熊羆虺蛇眾魚旐旟之夢，著明大人之占，以考吉凶，蓋參卜筮。 春秋之說訞也，曰：「人之所忌，其氣炎以取之，訞由人興也。 人失常則訞興，人無釁焉，訞不自作。」 故曰：「德勝不祥，義厭不惠。」 桑穀共生，大戊以興； 鴝雉登鼎，武丁為宗。 然惑者不稽諸躬，而忌訞之見，是以詩刺「召彼故老，訊之占夢」，傷其舍本而憂末，不能勝凶咎也。
Miscellaneous divination catalogs signs across all kinds of affairs and tracks omens of benefit and harm. The Changes says, "Through divination of affairs, one can know what is coming." Among many forms of divination, dream interpretation was considered paramount; therefore the Zhou established dedicated officers for it. The Odes also preserve dreams of bears, serpents, fish, and battle standards, clarifying elite dream-omens used to assess auspice and danger, likely in conjunction with shell-and-stalk methods. The Spring and Autumn tradition explains anomalies this way: "What people fear, the qi of it ignites and seizes them; anomalies arise from human causes. When human conduct loses constancy, anomalies appear; where there is no human breach, anomalies do not arise on their own." Hence the maxim: "Virtue overcomes ominous signs; righteousness suppresses calamity." When mulberry and grain sprouted together, Tai Wu thereby rose to renewal; when a pheasant mounted the ritual cauldron, Wu Ding became illustrious. But the deluded do not examine themselves; they fear only visible portents. Thus the Odes mock those who "summon old men to interpret dreams," grieving that they neglect root causes and fret over symptoms, and so cannot overcome catastrophe.
649
山海經十三篇。
Catalog entry: 13 fascicles.
650
國朝七卷。
Catalog entry: 7 scrolls.
651
宮宅地形二十卷。
Catalog entry: 20 scrolls.
652
相人二十四卷。
Catalog entry: 24 scrolls.
653
相寶劍刀二十卷。
Catalog entry: 20 scrolls.
654
相六畜三十八卷。
Catalog entry: 38 scrolls.
655
右形法六家，百二十二卷。 形法者，大舉九州之勢以立城郭室舍形，人及六畜骨法之度數、器物之形容以求其聲氣貴賤吉凶。 猶律有長短，而各徵其聲，非有鬼神，數自然也。 然形與氣相首尾，亦有有其形而無其氣，有其氣而無其形，此精微之獨異也。
Form-and-method works total 6 lineages and 122 scrolls. The form-and-method discipline studies topographic force across the nine regions for urban and architectural siting, and also uses proportional standards for human and animal physiques and object forms to infer resonance, status, and auspicious or inauspicious outcomes. As with musical pitch lengths that naturally verify their tones, this is not fundamentally about ghosts and spirits but about natural numerical order. Yet form and qi are linked like head and tail, and there are subtle cases of form without qi or qi without form; this is the discipline’s most refined distinction.
656
凡數術百九十家，二千五百二十八卷。 數術者，皆明堂羲和史卜之職也。 史官之廢久矣，其書既不能具，雖有其書而無其人。 《易》曰：「苟非其人，道不虛行。」 春秋時魯有梓慎，鄭有屓灶，晉有卜偃，宋有子韋。 六國時楚有甘公，魏有石申夫。 漢有唐都，庶得麤觕。 蓋有因而成易，無因而成難，故因舊書以序數術為六種。
Total numerological-technical corpus: 190 lineages and 2,528 scrolls. The numerological arts all descend from the functional domains of Mingtang ritualists, Xi-He astronomers, court historians, and diviners. The historical offices have long been in decline, so their textual traditions are incomplete; and even where books survive, qualified practitioners often do not. As the Changes says, "Without the right person, the Way cannot operate." In the Spring and Autumn age, Lu had Zishen, Zheng had Xizao, Jin had Bu Yan, and Song had Ziwei. In the Warring States era, Chu had Master Gan and Wei had Shi Shen. In the Han there was Tang Du, who achieved only a rough approximation of the full art. In general, work with causal foundations and things become manageable; ignore them and things become difficult. Thus, following older texts, the technical arts are classified into six categories.
657
黃帝內經十八卷。
Catalog entry: 18 scrolls.
658
外經三十九卷。
Catalog entry: 39 scrolls.
659
扁鵲內經九卷。
Catalog entry: 9 scrolls.
660
外經十二卷。
Catalog entry: 12 scrolls.
661
白氏內經三十八卷。
Catalog entry: 38 scrolls.
662
外經三十六卷。
Catalog entry: 36 scrolls.
663
旁篇二十五卷。
Catalog entry: 25 scrolls.
664
右醫經七家，二百一十六卷。 醫經者，原人血脈經絡骨髓陰陽表裏，以起百病之本，死生之分，而用度箴石湯火所施，調百藥齊和之所宜。 至齊之得，猶慈石取鐵，以物相使。 拙者失理，以瘉為劇，以死為生。
Medical-classic works total 7 lineages and 216 scrolls. Medical classics analyze vessels and channels, bones and marrow, yin-yang and interior-exterior patterns to identify the roots of disease and the boundary between life and death; they then determine proper use of needle, stone, decoction, and heat therapies, and the correct harmonization of medicinal formulas. At true mastery, treatment works like a lodestone drawing iron: one thing moves another through natural correspondences. In incompetent hands, principles are lost: mild illness is worsened, and life itself is endangered.
665
五藏六府痺十二病方三十卷。
Catalog entry: 30 scrolls.
666
五藏六府疝十六病方四十卷。
Catalog entry: 40 scrolls.
667
五藏六府癉十二病方四十卷。
Catalog entry: 40 scrolls.
668
風寒熱十六病方二十六卷。
Catalog entry: 26 scrolls.
669
泰始黃帝扁鵲俞拊方二十三卷。
Catalog entry: 23 scrolls.
670
五藏傷中十一病方三十一卷。
Catalog entry: 31 scrolls.
671
客疾五藏狂顛病方十七卷。
Catalog entry: 17 scrolls.
672
金創瘲瘛方三十卷。
Catalog entry: 30 scrolls.
673
婦人嬰兒方十九卷。
Catalog entry: 19 scrolls.
674
湯液經法三十二卷。
Catalog entry: 32 scrolls.
675
神農黃帝食禁七卷。 打開字典
Catalog entry: 7 scrolls. Source text appears to contain the phrase "open dictionary."
676
右經方十一家，二百七十四卷。
Therapeutic-formula works total 11 lineages and 274 scrolls.
677
經方者，本草石之寒溫，量疾病之淺深，假藥味之滋，因氣感之宜，辯五苦六辛，致水火之齊，以通閉解結，反之於平。 及失其宜者，以熱益熱，以寒增寒，精氣內傷，不見於外，是所獨失也。 故諺曰：「有病不治，常得中醫。」
Formula medicine is grounded in the cold-warm properties of herbs and minerals, calibrated to disease depth and severity, and matched to qi response. By balancing flavor classes and harmonizing water-fire dynamics, it opens obstructions, dissolves accumulations, and restores equilibrium. When misapplied, it treats heat with more heat and cold with more cold, injuring vital essence internally before external signs appear - this is its characteristic danger. Hence the saying: "If illness goes untreated, one may still fare better than under a mediocre physician."
678
容成陰道二十六卷。
Catalog entry: 26 scrolls.
679
務成子陰道三十六卷。
Catalog entry: 36 scrolls.
680
堯舜陰道二十三卷。
Catalog entry: 23 scrolls.
681
湯盤庚陰道二十卷。
Catalog entry: 20 scrolls.
682
天老雜子陰道二十五卷。
Catalog entry: 25 scrolls.
683
天一陰道二十四卷。
Catalog entry: 24 scrolls.
684
黃帝三王養陽方二十卷。
Catalog entry: 20 scrolls.
685
三家內房有子方十七卷。
Catalog entry: 17 scrolls.
686
右房中八家，百八十六卷。 房中者，性情之極，至道之際，是以聖王制外樂以禁內情，而為之節文。 傳曰：「先王之作樂，所以節百事也。」 樂而有節，則和平壽考。 及迷者弗顧，以生疾而隕性命。
Bedchamber-art works total 8 lineages and 186 scrolls. Bedchamber techniques concern the far edge of sexual disposition and vital cultivation; thus sage rulers used regulated external arts to restrain internal passions and set formal limits. Tradition says, "The former kings created music to regulate all domains of conduct." Pleasure kept within measure leads to harmony, stability, and longevity. Those who ignore such limits generate disease and can lose their lives.
687
宓戲雜子道二十篇。
Catalog entry: 20 fascicles.
688
上聖雜子道二十六卷。
Catalog entry: 26 scrolls.
689
道要雜子十八卷。
Catalog entry: 18 scrolls.
690
黃帝雜子步引十二卷。
Catalog entry: 12 scrolls.
691
黃帝岐伯按摩十卷。
Catalog entry: 10 scrolls.
692
黃帝雜子芝菌十八卷。
Catalog entry: 18 scrolls.
693
黃帝雜子十九家方二十一卷。
Catalog entry: 21 scrolls.
694
泰壹雜子十五家方二十二卷。
Catalog entry: 22 scrolls.
695
神農雜子技道二十三卷。
Catalog entry: 23 scrolls.
696
泰壹雜子黃冶三十一卷。 打開字典
Catalog entry: 31 scrolls. Source text appears to contain the phrase "open dictionary."
697
右神僊十家，二百五卷。
Immortality-cultivation works total 10 lineages and 205 scrolls.
698
神僊者，所以保性命之真，而游求於其外者也。 聊以盪意平心，同死生之域，而無怵惕於胸中。 然而或者專以為務，則誕欺怪迂之文彌以益多，非聖王之所以教也。 孔子曰：「索隱行怪，後世有述焉，吾不為之矣。」
The "immortal" tradition aims to preserve life’s authentic vitality while pursuing what lies beyond ordinary existence. Its practical purpose is to calm intention and level the heart, place life and death on one horizon, and remove inward fear. Yet when pursued obsessively, it breeds fantastical and deceptive texts in ever greater numbers - not the kind of teaching endorsed by sage governance. Confucius said, "As for probing the occult and practicing the bizarre - later generations may write of it, but I will not."
699
凡方技三十六家，八百六十八卷。 方技者，皆生生之具，王官之一守也。 太古有岐伯、俞拊，中世有扁鵲、秦和，蓋論病以及國，原診以知政。 漢興有倉公。 今其技術晻味，故論其書，以序方技為四種。
Total technical-healing corpus: 36 lineages and 868 scrolls. The technical healing arts are tools for sustaining life and constitute one legitimate branch of state administration. In remote antiquity there were Qibo and Yufu; in later antiquity, Bian Que and Qin He. Their medicine extended from individual diagnosis to statecraft, reading political order through pathological signs. In the Han era, Cang Gong carried this lineage forward. Now that these techniques have grown obscure, this catalog discusses their books and classifies the technical healing arts into four categories.
700
大凡書，六略三十八種，五百九十六家，萬三千二百六十九卷。
Grand total of the corpus: under the Six Summaries, 38 categories, 596 lineages, and 13,269 scrolls.