1
張衡字平子，南陽西鄂人也。 世為著姓。 祖父堪，蜀郡太守。 衡少善屬文，游於三輔，因入京師，觀太學，遂通五經，貫六蓺。 雖才高於世，而無驕尚之情。 常從容淡靜，不好交接俗人。 永元中，舉孝廉不行，連辟公府不就。 時天下承平日久，自王侯以下，莫不踰侈。 衡乃擬班固《兩都》，作《二京賦》，因以諷諫。
Zhang Heng, whose courtesy name was Pingzi, came from Xi'e in Nanyang commandery. For generations his family had ranked among the region's most eminent lineages. His grandfather, Zhang Kan, had served as Administrator of Shu commandery. From an early age Zhang Heng excelled at literary composition. He journeyed through the Three Assistants circuit, continued on into the capital, and attended the Imperial Academy, until he had mastered the Five Classics and gained a thorough command of the six classical arts. Though his gifts outshone those of his contemporaries, he showed none of the arrogance such gifts often breed. He carried himself with unruffled calm and reserved detachment, and he avoided the company of shallow, worldly men. During the Yongyuan years he was nominated as Filial and Incorrupt yet declined to serve, and when high offices repeatedly called him to their bureaus, he still refused to answer. The empire had known peace so long that, from the princes of blood down to the lowest nobles, nearly everyone indulged in wasteful excess. Zhang Heng took Ban Gu's paired rhapsodies on the two capitals as his model and wrote the "Two Metropolises," using that grand literary form to offer oblique criticism of the age.
2
精思傅會，十年乃成。 文多故不載。 大將軍鄧騭奇其才，累召不應。
He polished every line and fitted every allusion until, a full decade later, the work stood complete. Because the piece runs to such length, the text is not reproduced in this biography. The Grand General Deng Zhi, struck by Zhang Heng's brilliance, summoned him again and again, yet Zhang Heng never answered the call.
3
衡善機巧，尤致思於天文﹑陰陽﹑歷筭。 常耽好玄經，[2]謂崔瑗曰：「吾觀太玄，方知子雲妙極道數，乃與五經相擬，非徒傳記之屬，使人難論陰陽之事，漢家得天下二百歲之書也。 [3]復二百歲，殆將終乎？ [4]所以作者之數，必顯一世，常然之符也。 漢四百歲，玄其興矣。」 [5]安帝雅聞衡善術學，公車特徵拜郎中，再遷為太史令。 [6]遂乃研核陰陽，妙盡琁機之正，作渾天儀，著靈憲﹑筭罔論，言甚詳明。 [7]
Zhang Heng had a gift for mechanical ingenuity, and he devoted his deepest attention to astronomy, cosmology, and the mathematics of the calendar. He was often absorbed in Yang Xiong's esoteric classic, the Taixuan, [2] and once remarked to Cui Yuan: "Only after I studied the Taixuan did I grasp how deeply Yang Ziyun had probed the numerology of the Way. The work belongs in the company of the Five Classics, not among mere narrative histories. It unsettles glib talk about yin and yang and reads like a book written for the Han at the moment it had held the realm for two hundred years. [3] If another two centuries pass, will that cycle then be nearing its close? [4] That is why the fate of a writer's work is bound to declare itself within a single age; it is the token of a pattern that holds true. When the Han has ruled for four hundred years, the Taixuan teaching will flourish." [5] Emperor An had long heard of Zhang Heng's mastery of the technical sciences. The court summoned him by special edict through the coach service, appointed him a Gentleman of the Household, and twice promoted him until he reached the post of Prefect Grand Astrologer. [6] He then pressed his inquiry into yin and yang until he had mastered the true working of the celestial sphere, built a bronze armillary instrument, and wrote the Lingxian and the treatise On the Net of Computation, both works remarkable for their clarity and precision. [7] (The source line marks a commentary note with no narrative text.)
4
順帝初，再轉，復為太史令。 衡不慕當世，所居之官，輒積年不徙。 自去史職，五載復還，乃設客問，作應閒以見其志云：[8]
When Emperor Shun came to the throne, Zhang Heng was rotated through other posts and then returned once more to the office of Prefect Grand Astrologer. Zhang Heng had no appetite for the fashions of the court; whatever title he held, he often kept it for years without advancement. [8] Five years after leaving the astrologer's bureau he was sent back to it; he then framed a visitor's questions and answered them in his Response to Idle Criticism to set out what he truly believed.
5
有閒餘者曰：蓋聞前哲首務，務於下學上達，佐國理民，有雲為也。 [9]朝有所聞，則夕行之。 立功立事，式昭德音。 是故伊尹思使君為堯舜，而民處唐虞，彼豈虛言而已哉，必旌厥素爾。 咎單、巫咸，寔守王家，申伯、樊仲，實干周邦，服袞而朝，介圭作瑞。 厥跡不朽，垂烈後昆，不亦丕歟！
A critic with time on his hands declared that the sages of old are said to have begun with humble study and risen to high principle--to help govern the realm and bring order to the people. Surely that means more than empty words; it demands real deeds. [9] They would hear a lesson at dawn and put it into practice before nightfall. Build lasting achievement, and your good name will ring out like a clear bell. [10] That is why Yi Yin labored to make his prince another Yao or Shun and the common folk citizens of the age of Tang and Yu—far more than rhetoric: he was giving full play to what they truly were. [11] Gao Dan and Wu Xian stood as true bulwarks of the royal house; [12] the Earl of Shen and Fan Zhong were pillars of the Zhou domain—robed for court, their tall jade sceptres the emblems of their service. [13] Their footprints cannot fade, and the fire of their deeds still warms later ages—could any praise be greater?
6
且學非以要利，而富貴萃之。 貴以行令，富以施惠，惠施令行，故易稱以「大業」。 [14]質以文美，實由華興，器賴雕飾為好，人以輿服為榮。 吾子性德體道，篤信安仁，約己博蓺，無堅不鑽，以思世路，斯何遠矣！ 曩滯日官。 今又原之。 雖老氏曲全，進道若退，然行亦以需。 必也學非所用，術有所仰，故臨川將濟，而舟鐐不存焉。 徒經思天衢，內昭獨智，固合理民之式也？ 故嘗見謗於鄙儒。 深厲淺揭，隨時為義，曾何貪於支離，而習其孤技邪？ 參輪可使自轉，木雕猶能獨飛，已垂翅而還故棲，盍亦調其機而銛諸？ 昔有文王，自求多福。 人生在勤，不索何獲。 曷若卑體屈己，美言以相剋？ 鳴於喬木，乃金聲而玉振之。 用後勳，雪前吝，婞佷不柔，以意誰靳也。 [26]
Study is not undertaken merely to chase profit, yet rank and riches naturally cluster around the learned. High station lets a man give orders; wealth lets him show generosity; when bounty flows and commands win obedience, the Book of Changes calls that "the great enterprise." [14] Plain substance gains luster from ornament, as fruit needs the flowering branch; fine ware wants chasing and inlay, just as men look to chariots and robes for dignity. "You embody the virtues, take the Way as your frame, hold fast to trust and dwell in humaneness, discipline yourself and master many arts, and leave no hard problem unexamined—considering the roads open in our time, you have already come a long way!" You were long tied down in the astronomer's bureau. Now you have been sent back to that same post. [16] Laozi may counsel the crooked path that saves the whole and teach that forward motion can look like retreat, yet action still has its season. [17] When what you learn is not what the world needs, and every craft waits on some outside aid, it is like standing on the bank ready to cross and finding neither boat nor oars at hand. To brood on cosmic highways while nursing a private illumination—can that truly be the pattern for governing the people? Small-minded pedants have already used that against you. [18] Wade deep where the ford is deep, hike your robe where it runs shallow, and let the hour dictate what is right—why cling to splintered doctrines and polish a single eccentric skill? [19] Gears can be linked to spin on their own, and a wooden bird may soar without a pilot; [20] yet you fold your wings back to the same old perch—would it not be better to adjust your device and hone its blade? [21] King Wen of old prayed only to heap blessings on himself. [22] A man's life turns on hard work; refuse to strive and you harvest nothing. [23] Better to bow the body, humble the will, and win your point with gracious speech. [24] The cry from the high bough is the note of bronze struck and jade answering—true resonance. [25] Let fresh deeds efface old disgrace; if you stand rigid and refuse to bend, whom do you think will indulge you? [26] (The line records a commentary note only.)
7
應之曰：是何觀同而見異也？ 君子不患位之不尊，而患德之不崇； 不恥祿之不伙，而恥智之不博。 是故蓺可學，而行可力也。 天爵高懸，得之在命，或不速而自懷，或羨旃而不臻，求之無益，故智者面而不思。 阽身以徼幸，固貪夫之所為，未得而豫喪也。 枉尺直尋，議者譏之，盈欲虧志，孰云非羞？ 於心有猜，則簋飧饌餔猶不屑餐，旌瞀以之。 意之無疑，則兼金盈百而不嫌辭，孟軻以之。 士或解裋褐而襲黼黻，或委臿築而據文軒者，度德拜爵，量績受祿也。 輸力致庸，受必有階。 [36]
Zhang Heng replied by asking why the critic looked at the same facts yet read them so differently. The gentleman does not fret over a lack of lofty rank; he frets only when his moral stature falls short. He is not ashamed of a modest stipend; he is ashamed of a narrow mind. [27] Skills can be mastered through study, and character can be forged by effort. Heaven's highest rank hangs beyond our grasp; whether we win it is fate's work. [28] Some men gain it without chasing it; others long for the pennant yet never arrive. [29] Striving buys nothing, so the wise simply meet what comes and do not brood. [30] To hazard life for a lucky break is the way of the grasping soul—and they often lose everything before the prize is won. [31] Crook an inch to win a yard, and critics will jeer; swell your appetites at the cost of your integrity, and who would call that anything but shameful? [32] When misgiving clouds the mind, the kindest feast loses all savor—the lesson of the starveling who would not touch food tossed to him with a curse. [33] When the mind is clear, you may refuse a fortune in gold without a second thought—Mencius lived by that standard. [34] Some rise from hemp jacket to brocade court dress; others lay down the builder's tools and mount lacquered carriages—rank follows proven virtue, and salary follows measured deeds. [35] Pay out honest labor to earn your hire, and reward will climb the steps in due order. [36] (The line records a commentary note only.)
8
渾元初基，靈軌未紀，吉凶紛錯，人用朣朦。 黃帝為斯深慘。 有風後者，是焉亮之，察三辰於上，跡禍福乎下，經緯歷數，然後天步有常，則風後之為也。 [38]當少昊清陽之末，實或亂德，人神雜擾，不可方物，重黎又相顓頊而申理之，日月即次，則重黎之為也。 [39]人各有能，因蓺授任，鳥師別名，四叔三正，官無二業，事不並濟。 [40]晝長則宵短，日南則景北。 [41]天且不堪兼，況以人該之。 [42]夫玄龍，迎夏則陵雲而奮鱗，樂時也； 涉冬則淈泥而潛蟠，避害也。 公旦道行，故制典禮以尹天下，懼教誨之不從，有人［之］不理。 仲尼不遇，故論六經以俟來辟，恥一物之不知，有事之無范。 所考不齊，如何可一？ [46]
In the first stirrings of the cosmos no celestial pattern had yet been charted; good and ill omens mingled at random, and mankind stumbled through the dark. The Yellow Emperor grieved deeply over that confusion. Then came Feng Hou, who set the pattern right: he read the three lights above, traced blessing and disaster below, and threaded the fabric of the calendar until heaven's motions ran true—that was Feng Hou's achievement. [38] Near the close of Shaohao's Qingyang era, some turned virtue upside down; gods and mortals mingled in chaos beyond naming. Chong and Li aided Zhuanxu to set the world straight and fixed the stations of sun and moon—that was their work. [39] Each talent fits its task, and each craft earns its appointment; bird-titled officers bore separate names, and the four guardians with the three directors kept offices from overlapping—no two bureaus did one job. [40] Long daylight means a short night; when the sun stands south, shadows fall north. [41] Heaven itself cannot do every task at once—how should one mortal shoulder the whole? [42] Consider the black dragon: in summer it climbs the mist and shakes out its scales, delighting in the season; in winter it burrows into the mire and coils deep below, fleeing harm. [43] When the Duke of Zhou's teaching prevailed, he framed the ritual code to rule the world, dreading lest the people ignore his lessons or live beyond the reach of government. [44] Confucius, denied a king's ear, set the Six Classics in order for rulers yet to come, [45] ashamed to leave any topic unexplained or any duty without a pattern. Their inquiries took different paths—how could one law force them into a single mold? [46] (The line records a commentary note only.)
9
夫戰國交爭，戎車競驅，君若綴旒，人無所麗。 燭武縣縋而秦伯退師，魯連繫箭而聊城□柝。 從往則合，橫來則離，安危無常，要在說夫。 咸以得人為梟，失士為尤。 故樊噲披帷，入見高祖； 高祖踞洗，以對酈生。 當此之會，乃黿鳴而□應也。 故能同心戮力，勤恤人隱，奄受區夏，遂定帝位，皆謀臣之由也。 故一介之策，各有攸建，子長諜之，爛然有第。 夫女魃北而應龍翔，洪鼎聲而軍容息； 溽暑至而鶉火棲，寒冰冱而黿鼉蟄。 今也，皇澤宣洽，海外混同，萬方億丑，並質共劑，若修成之不暇，尚何功之可立！ 立事有三，言為下列； 下列且不可庶矣，奚冀其二哉！ [60]
When the warring states clashed, chariots thundered after one another and kings dangled like ornaments on a staff, while the people had no one to hold to. [47] Zhu Zhiwu was lowered on a rope and the Qin army turned back; [48] Lu Lian's letter, shot over the wall on an arrow, stilled the drum at Liaocheng. [49] Join the vertical league and states cohered; yield to the horizontal pact and they split apart—fortune and ruin shifted overnight, and everything turned on whose tongue won the day. [50] Every court knew that winning the right men spelled success and losing them spelled blame. [51] Fan Kuai swept the tent aside and forced his way in to warn Gaozu; [52] Liu Bang sat sprawled on his foot-washing stool while he answered Li Yiji—rough manners that won the realm. [53] In such moments one bold voice could rouse the whole camp, as a turtle's cry draws its answering chorus. [54] That is how they could unite in one purpose, spare no effort for the people's woes, [55] seize the heartland of the realm, and set the imperial throne—all through the counsel of wise ministers. Each modest stratagem had its appointed place, and Sima Qian mapped them until the whole tapestry shone in order. [56] When the drought goddess fled north, the rain dragon rose; when the sacred cauldron tolled, the armies stood down; [57] sultry heat drives the Quail Fire constellation to its rest, and bitter cold sends turtles and alligators into hibernation. [58] Today the emperor's kindness floods every corner, the outer seas share one rule, and countless lands and peoples blend their talents in common service—when even self-cultivation is barely finished, what room is left for boasting of deeds? [59] Great undertakings rest on three things, and fine words rank last among them; if the lowest rung is still beyond reach, how dare we dream of the higher ones? [60] (The line records a commentary note only.)
10
於茲搢紳如雲，儒士成林，及津者風攄，失塗者幽僻，遭遇難要，趨偶為幸。
In such an age officials swarmed like clouds and scholars stood thick as a forest: those who caught the current shot forward like windblown spray, while those who missed the channel moldered in shadow—luck was a rare appointment, and most who rose did so by sheer accident.
11
世易俗異，事埶舛殊，不能通其變，而一度以揆之，[61]斯契船而求□，守株而伺兔也。 [62]冒愧逞願，必無仁以繼之，有道者所不履也。 越王句踐事此，故厥緒不永。 [63]捷徑邪至，我不忍以投步； 干進苟容，我不忍以歙肩。 [64]雖有犀舟勁鐐，猶人涉卬否，有須者也。 [65]姑亦奉順敦篤，守以忠信，得之不休，不獲不吝。 [66]不見是而不惛，居下位而不憂，允上德之常服焉。 [67]方將師天老而友地典，與之乎高睨而大談，孔甲且不足慕，焉稱殷彭及周聃！ [68]與世殊技，固孤是求。 [69]子憂朱泙曼之無所用，吾恨輪扁之無所教也。 [70]子鶯木雕獨飛，□我垂翅故棲，吾感去□附鴟，悲爾先笑而後號也。 [71]
Times shift and manners alter; if you refuse to change with them yet measure every case with one old yardstick, [61] you are only marking the boat to find a lost sword or watching a tree stump for a stray hare. [62] To swallow shame for the sake of appetite is to abandon humaneness altogether—the man of principle will not walk that road. King Goujian of Yue took that path, and his dynasty's fortune soon ran out. [63] I cannot bring myself to hurry along crooked byways to wrongful gain; nor will I shrug and wriggle forward by flattering those in power. [64] Even with the stoutest hull and oars, I would rather stand on the bank like the man in the ode who says, "They cross, but not I"—some things are worth waiting for. [65] For now I mean to keep to modest earnestness, hold fast to loyalty and good faith, rejoice without excess when I succeed, and bear failure without bitterness. [66] To lack recognition yet stay clear-minded, to hold a low post yet stay untroubled—there is the everyday robe of the highest virtue. [67] I would sooner make Tian Lao my master and Di Dian my companions, then lift my gaze and speak freely among them—Kong Jia is hardly worth envying, let alone the likes of Pengzu or Dan, prince of Zhou! [68] When your craft does not match the world's fashion, you must seek your path alone. [69] You fret that Zhu Pingman's art finds no outlet; I mourn that Wheelwright Bian had no pupil worthy of his wheel's secret. [70] You exalt a wooden automaton that flutters by itself, while I tuck my wings back to the nest I know; I pity anyone who forsakes the true roost to ride with owls—how sad that you laugh now yet will soon be wailing. [71] (The line records a commentary note only.)
12
斐豹以斃督燔書，禮至以掖國作銘； 弦高以牛餼退敵，墨翟以縈帶全城； 貫高以端辭顯義，蘇武以禿節效貞； 蒱且以飛矰逞巧，詹何以沉鉤致精； 弈秋以潟局取譽，王豹以清謳流聲。 僕進不能參名於二立，退又不能腢彼數子。 愍三墳之既頹，惜八索之不理。 庶前訓之可鑽，聊朝隱乎柱史。 且韞櫝以待價，踵顏氏以行止。 曾不慊夫晉、楚，敢告誠於知己。 [81]
Fei Bao slew his overseer and burned the pledge; Li Zhi steadied the state and cast a commemorative inscription; [72] Xian Gao drove cattle as gifts and turned the army back; Mozi looped girdle-cords and saved a besieged town; [73] Guan Gao spoke straight and made justice visible; Su Wu clutched his bare staff and proved his loyalty; [74] Pu Ju showed his art with a whistling crossbow bolt; Zhan He fished the depths with a submerged hook; [75] Yi Qiu won renown at the dripping chessboard; Wang Bao made his name with pure, ringing song. [76] Advancing, I cannot stand beside the twin pillars of merit; falling back, I cannot match those paragons either. [77] I mourn how the Three Mounds lie in ruin and lament that the Eight Searches lie uncatalogued. [78] I would still study the teachings of the ancients and, for now, play the hermit clerk by the court pillar. [79] Like a jewel left in its casket until a buyer appears, I take my cue from the Yan family in when to go and when to stay. [80] I do not resent the great states of Jin and Chu; I speak my heart plainly to a friend who understands. [81] (The line records a commentary note only.)
13
陽嘉元年，復造候風地動儀。 以精銅鑄成，員徑八尺，合蓋隆起，形似酒尊，飾以篆文山龜鳥獸之形。 中有都柱，傍行八道，施關發機。 外有八龍，首銜銅丸，下有蟾蜍，張口承之。 其牙機巧制，皆隱在尊中，覆蓋周密無際。 如有地動，尊則振龍機發吐丸，而蟾蜍銜之。 振聲激揚，伺者因此覺知。 雖一龍發機，而七首不動，尋其方面，乃知震之所在。 驗之以事，合契若神。 自書典所記，未之有也。 嘗一龍機發而地不覺動，京師學者咸怪其無征，後數日驛至，果地震隴西，於是皆服其妙。 自此以後，乃令史官記地動所從方起。
In Yangjia 1 (132 CE) he built a new instrument to sense the wind and detect earthquakes. He cast it from refined bronze eight chi across, with a domed lid like a ritual wine-jar incised with seal-script hills, tortoises, birds, and beasts. A thick central column rose inside, with eight channels round it fitted with catches and release levers. Eight bronze dragons ringed the vessel, each gripping a ball in its jaws, while below them open-mouthed toads waited to catch the drops. The intricate trigger-work lay hidden within the jar, and the lid sealed the whole so tightly that not a crack showed. When a tremor passed through the earth, the vessel shuddered, the dragon jaws sprang open and spat their balls, and the toads caught them. The clang rang sharp and clear, so attendants knew at once that the device had fired. Only the dragon facing the quake moved; the other seven stayed still, so from the active dragon alone one could read the bearing of the epicenter. Time after time, real earthquakes proved the reading uncannily exact. Nothing like it appears in any earlier record. Once a dragon fired though no one in Luoyang had felt a tremor, and the capital savants scoffed at a false alarm—until couriers brought news days later of a quake in Longxi; then they conceded its uncanny precision. After that the court directed the historiographers to log the compass direction from which each shock originated.
14
時政事漸損，權移於下，衡因上疏陳事曰：「伏惟陛下宣哲克明，繼體承天，中遭傾覆，龍德泥蟠。 [83]今乘雲高躋，盤桓天位，誠所謂將隆大位，必先倥□之也。 [84]親履艱難者知下情，備經險易者達物偽。 [85]故能一貫萬機，靡所疑惑，百揆允當，庶績咸熙。 宜獲福祉神祇，受譽黎庶。 而陰陽未和，□眚屢見，神明幽遠，冥鑒在茲。 福仁禍淫，景響而應，因德降休，乘失致咎，天道雖遠，吉凶可見，近世鄭、蔡、江、樊、周廣、王聖，皆為效矣。 [86]故恭儉畏忌，必蒙祉祚，奢淫諂慢，鮮不夷戮，前事不忘，後事之師也。 夫情勝其性，流遯忘反，[87]豈唯不肖，中才皆然。 苟非大賢，不能見得思義，故積惡成釁，罪不可解也。 向使能瞻前顧後，援鏡自戒，則何陷於凶患乎！ 貴寵之臣，觿所屬仰，其有愆尤，上下知之。 □美譏惡，有心皆同，故怨讟溢乎四海，神明降其禍辟也。 [89]頃年雨常不足，思求所失，則《洪範》所謂『僭恆陽若』者也。 [90]懼腢臣奢侈，昏踰典式，自下逼上，用速咎徵。 又前年京師地震土裂，[91]裂者威分，震者人擾也。 君以靜唱，臣以動和，威自上出，不趣於下，禮之政也。 竊懼聖思厭倦，制不專己，恩不忍割，與觿共威。 威不可分，德不可共。 《洪範》曰：『臣有作威作福玉食，害於而家，凶於而國。』 天鑒孔明，雖□不失，□異示人，前後數矣，而未見所革，以復往悔。 自非聖人，不能無過。 願陛下思惟所以稽古率舊，勿令刑德八柄，不由天子。 [93]若恩從上下，事依禮制，禮制修則奢僭息，事合宜則無凶咎。 然後神望允塞，□消不至矣。」
As administration slid into decay and real authority slipped to subordinates, Zhang Heng laid before the throne a memorial that began: "Your Majesty combines sagely insight with Heaven's mandate, yet the realm once knew upheaval and Your dragon virtue was forced to lie coiled in the mire. [83] Now You ride the clouds to the height of the throne; the proverb is true—the way to a great station always passes through hardship first. [84] He who has walked through hardship knows the mood of the people; he who has tasted peril and ease sees through worldly sham. [85] That is why You can thread every strand of rule without confusion, set every office aright, and bring every task to flourishing order. You should win the blessing of the gods and the praise of the common folk. Yet yin and yang stay out of tune, ill omens keep appearing, and though the spirits seem distant, their silent judgment falls here and now. Heaven rewards humaneness and punishes excess; cause and effect answer like shadow and echo. Good conduct draws grace, misrule summons disaster. The Way of Heaven is high, yet its signs are plain: look at Zheng, Cai, Jiang, Fan, Zhou Guang, and Wang Sheng in our own day. [86] Reverent thrift and sober awe win Heaven's favor, while luxury, lust, flattery, and swagger invite the axe. The past, if not forgotten, becomes the mirror of the future. When passion masters one's true nature and drifts on without return, [87] it is not only the worthless who fall—most men of middling gifts do the same. Without the virtue of a sage, few can see profit and still recall duty; small sins pile into a charge that no plea can wipe away. Had they only looked ahead and behind and taken the mirror of history as warning, they would never have tumbled into ruin. Favored courtiers live under every eye; their slightest slip is known above and below. All men join in praising good and condemning evil, so when rage fills the realm the spirits answer with strokes of fate. [89] Rain has failed too often of late. Searching for the fault, we meet the Hongfan phrase “presumption brings constant yang response.” [90] I fear ministers grow lavish, trample the statutes, and push upward from below, hastening Heaven's rebukes. Last year the capital shook and the ground gaped: [91] a rift means authority split; a tremor means the people are unsettled. The sovereign sets the tone in stillness; ministers answer in motion; majesty must flow from the throne, not be tugged up from below—that is the way of ritual government. I fear Your mind may tire of detail, that edicts may slip from Your sole grip, that mercy may shrink from cutting ties, and that You let ministers share Your awe. Majesty admits no partner, and moral authority cannot be parceled out. The Hongfan says: ‘When ministers exercise authority, dispense favors, and eat jade-like food, it harms the royal house and brings ill to the state.’ Heaven's mirror misses nothing; time after time it has shown prodigies to the world, yet nothing changes and old regrets repeat themselves. Only a sage is free of fault. I beg You to study antiquity, hold fast to ancient precedent, and never let the eight handles of reward and punishment slip from the Son of Heaven's hand. [93] When grace flows from above and every act fits the rites, excess ends and ill omens fade. Then the spirits will be satisfied and calamitous signs will trouble the court no more."
15
初，光武善讖，及顯宗、肅宗因祖述焉。 自中興之後，儒者爭學圖緯，兼復附以訞言。 衡以圖緯虛妄，非聖人之法，乃上疏曰：
From the start Emperor Guangwu trusted apocryphal prophecy, and Emperors Ming and Zhang carried on the tradition. After the restoration, scholars rushed to master the charts and weft-books, piling fraudulent glosses upon them. Zhang Heng judged those writings hollow forgeries, unworthy of the sages, and laid before the throne a memorial that read:
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臣聞聖人明審律歷以定吉凶，重之以卜筮，雜之以九宮，[94]經天驗道，本盡於此。 或觀星辰逆順，寒燠所由，或察龜策之占，巫覡之言，[95]其所因者，非一術也。 立言於前，有征於後，故智者貴焉，謂之讖書。 讖書始出，蓋知之者寡。 自漢取秦，用兵力戰，功成業遂，可謂大事，當此之時，莫或稱讖。 若夏侯勝、眭孟之徒，以道術立名，其所述著，無讖一言。 劉向父子領校秘書，閱定九流，亦無讖錄。 成、哀之後，乃始聞之。 《尚書》堯使迺理洪水，九載績用不成，迺則殛死，禹乃嗣興。 而《春秋讖》云『共工理水』。 凡讖皆云黃帝伐蚩尤，而詩讖獨以為『蚩尤敗，然後堯受命』。 春秋元命包中有公輸班與墨翟，事見戰國，非春秋時也。 又言『別有益州』。 益州之置，在於漢世。 其名三輔諸陵，世數可知。 至於圖中訖於成帝。 一卷之書，互異數事，聖人之言，埶無若是，殆必虛偽之徒，以要世取資。 往者侍中賈逵摘讖互異三十餘事，諸言讖者皆不能說。 至於王莽篡位，漢世大禍，八十篇何為不戒？ 則知圖讖成於哀平之際也。 且河洛、六蓺，篇錄已定，後人皮傅，無所容篡。 永元中，清河宋景遂以歷紀推言水□，而偽稱洞視玉版。 或者至於□家業，入山林。 後皆無效，而復采前世成事，以為證驗。 至於永建復統，則不能知。 此皆欺世罔俗，以昧埶位，情偽較然，莫之糾禁。 且律歷、卦候、九宮、風角，數有征效，世莫肯學，而競稱不佔之書。 譬猶畫工，惡圖犬馬而好作鬼魅，誠以實事難形，而虛偽不窮也。 宜收藏圖讖，一禁絕之，則朱紫無所眩，典籍無瑕玷矣。
The sages fixed good and ill omen through statutes and calendars, checked them with tortoise and milfoil, and crossed them with the nine-palace scheme; [94] that is how they read Heaven—there the method ends. Some watch the courses of the stars and the seasons of cold and heat; others study shell and stalk divinations or the mutterings of mediums; [95] their tools are many, not one. Their words were uttered first and verified later, so the wise honored them as prophecy. When those books first appeared, almost no one had seen them. When Han conquered Qin by arms and the great work was done, no one cited prophecy to explain it. Thinkers like Xiahou Sheng and Sui Meng built reputations on true learning, and their writings never mention weft-text prophecy. Liu Xiang and Liu Xin ran the imperial library, sorted the nine schools, and found no genuine prophetic canon there either. Not until the reigns of Cheng and Ai did such texts begin to circulate. [96] The Documents record how Yao charged Gun with the flood, executed him after nine fruitless years, and raised Yu in his place. [97] A Spring and Autumn weft-text instead claims Gong Gong managed the waters—a flat contradiction. Every apocryphon names the Yellow Emperor smiting Chiyou, yet the Poetry weft alone says Chiyou fell first and only then did Yao receive Heaven's charge. The Yuanming bao lists Gongshu Ban and Mozi—figures of the Warring States, not the Spring and Autumn era. Another line speaks of a separate Yizhou commandery. Yizhou was not organized as a commandery until the Han dynasty. When it names the tombs of the metropolitan region, the generations it names are matters we can check. The charts themselves stop at Emperor Cheng's reign. One slim scroll contradicts itself in a dozen places; no sage ever wrote like that—these are forgers fishing for patronage. Palace Attendant Jia Kui once listed over thirty flat contradictions in the weft-books, and no defender of prophecy could answer him. When Wang Mang seized the throne and brought catastrophe on Han, why did those eighty chapters of prophecy utter no warning? That shows the charts and wefts were forged around the Ai and Ping reigns. The River Chart, Luo Writing, and the six classical arts already have fixed tables of contents; later hacks cannot slip new lines into them. [100] During Yongyuan, Song Jing of Qinghe spun calendar lore into predictions of flood omens and forged tales of spirit-revealed jade slips. [101] Some ruined their estates and fled to the hills chasing such visions. When every omen failed, they ransacked old annals and pretended the texts had predicted them. The Yongjian restoration of Han caught them completely by surprise. Such men cheat the world to win posts, and though the fraud is obvious no one restrains them. Statutes, calendars, hexagram divination, nine palaces, and wind-corner astrology all yield testable results, yet scholars shun them to chase books that never need to be proven. [103] It is like painters who shun dogs and horses yet lavish ink on ghosts—truth is hard to draw, lies are endless. [104] Seize the apocrypha, forbid them outright, and the false will no longer stain the true classics.
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後遷侍中，帝引在帷幄，諷議左右。 嘗問衡天下所疾惡者。 宦官懼其毀己，皆共目之，衡乃詭對而出。 閹豎恐終為其患，遂共讒之。
Promoted to Palace Attendant, he was summoned into the imperial curtains to speak frankly at the emperor's ear. The emperor once asked Zhang Heng what evils most plagued the land. The eunuchs feared he would expose them and glared in unison, so Zhang Heng dissembled his answer and withdrew. Those mutilated attendants feared he would ruin them yet and joined in slander.
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衡常思圖身之事，以為吉凶倚伏，幽微難明，乃作《思玄賦》，[105]以宣寄情志。 其辭曰：
Brooding on how to keep himself safe—how blessing and disaster intertwine in ways too subtle to read—he wrote the Rhapsody on Pondering the Mystery [105] to give his heart words. The piece begins:
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仰先哲之玄訓兮，雖彌高其弗違。 [106]匪仁裡其焉宅兮，匪義多其焉追？ [107]潛服膺以永靚兮，綿日月而不衰。 [108]伊中情之信修兮，慕古人之貞節。 [109]竦余身而順止兮，遵繩墨而不跌。 [110]志團團以應懸兮，誠心固其如結。 [111]旌性行以制佩兮，佩夜光與瓊枝。 [112]□幽蘭之秋華兮，又綴之以江蘺。 [113]美襞積以酷裂兮，允塵邈而難虧。 [114]既姱麗而鮮雙兮，非是時之攸珍。 [115]奮余榮而莫見兮，播餘香而莫聞。 幽獨守此仄陋兮，敢怠皇而捨勤。 幸二八之遻虞兮，喜傅說之生殷； 尚前良之遺風兮，恫後辰而無及。 何孤行之煢煢兮，孑不腢而介立？ 感鸞鷖之特棲兮，悲淑人之稀合。 [118]
I lift my eyes to the dark teaching of the ancient sages; however high it rises, I will not stray from it. [106] Without humaneness, where could I make my home? Without righteousness, what path could I follow? [107] I clasp those lessons to my breast in endless quiet; month after month they never fade. [108] My heart is tuned to truth; I love the steadfast honor of the old worthies. [109] I set my body straight on the true path and walk the inked line without a stumble. [110] My will hangs perfect as a suspended pearl; my loyal heart is knotted tight. [111] I match my jewels to my nature and bearing, donning gleaming night-gems and jade sprays. [112] I gather autumn orchids from hidden vales and twine them with river Eichhornia. [113] Rich folds of scent break open in a fierce sweetness, yet the foul world cannot touch them. [114] Lovely beyond compare, they are not what this vulgar time esteems. [115] I shake out my splendor, yet no eye marks it; I shed my perfume, yet no nose catches it. Alone in this cramped corner I dare not slacken before Heaven or lay down my toil. Happy the Eight and the Two who served Shun; glad am I that Fu Yue was born for Yin; I honor the last breath of ancient virtue, yet mourn that our age arrives too late to breathe it. Why must I walk this road alone, companionless, upright amid the crowd? The phoenix chooses a solitary roost; I grieve that the good seldom meet their like. [118] The line marks an editorial note in the received text.
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彼無合其何傷兮，患觿偽之冒真。 旦獲讟於腢弟兮，啟金縢而乃信。 覽蒸民之多僻兮，畏立辟以危身。 曾煩毒以迷或兮，羌孰可與言己？ 私湛憂而深懷兮，思繽紛而不理。 願竭力以守義兮，雖貧窮而不改。 執雕虎而試象兮，阽焦原而跟止。 庶斯奉以周旋兮，要既死而後已。 俗遷渝而事化兮，泯規矩之圜方。 珍蕭艾於重笥兮，謂蕙芷之不香。 斥西施而弗御兮，羈要褭以服箱。 行陂僻而獲志兮，循法度而離殃。 惟天地之無窮兮，何遭遇之無常！ 不抑操而苟容兮，譬臨河而無航。 欲巧笑以干媚兮，非余心之所嘗。 襲溫恭之黻衣兮，披禮義之繡裳。 辮貞亮以為鞶兮，雜技蓺以為珩。 昭彩藻與雕琢兮，璜聲遠而彌長。 淹棲□以恣欲兮，耀靈忽其西藏。 恃己知而華予兮，鶗□鳴而不芳。 冀一年之三秀兮，遒白露之為霜。 時亹亹而代序兮，疇可與乎比伉？ 咨妒嫮之難並兮，想依韓以流亡，恐漸冉而無成兮，留則蔽而不章。
Their coldness cannot wound me; what I dread is the mob passing off sham for genuine. The Duke of Zhou was maligned by kin until the sealed pledge was opened and his loyalty shone clear. [119] Seeing how warped the world has grown, I shrink from laying down strict law at the cost of my life. [120] Worn sick by vexation and half blind with doubt, I find no soul to whom I can open my heart. [121] In private grief I fold sorrow inward; my thoughts swarm without a thread to sort them. [122] I would spend my last strength for the right, and though destitute I will not bend. I would face the carved tiger and trial by elephant, tread the edge of the scorched cliff and still hold my footing. [123] Let this be the circle I walk to the grave; the vow holds until my last breath. [124] Manners slide and cases change until the plumb line and square no longer mark what is straight. [125] They pack wormwood in silk-lined cases and swear the orchid has lost its perfume. [126] They spurn the peerless Xi Shi and harness a limping nag to the state coach. [127] The twisted path prospers while the man who keeps the rule walks straight into ruin. [128] Heaven and earth alone know no bound; human fortune shifts without warning. Refuse to crook my integrity for favor, and it is like standing on a bank with no ferry. To trade pretty grins for patronage is a flavor my heart has never craved. I don the dark robe of gentle reverence and wrap myself in the brocade of rite and right. [130] I weave constancy into the jade at my belt and thread every useful art into the stone at my side. [131] Bright colors and careful carving ring from my huang-pendant, its note carrying far. [132] I dawdle in ease feeding appetite while the sun plunges toward the western dark. [133] They praise me to my face with private conceit, yet the shrike's cry brings no perfume. [134] I hoped for three blooms in a single season, but autumn frost follows hard on the dew. [135] Time flows on in ordered steps; who under heaven can walk beside me as equal? [136] Jealous rivals will not share one throne; I think of fleeing to Han for refuge, [137] yet dread years of drift without a name, and dread obscurity should I remain.
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心猶與而狐疑兮，即岐址而攄情。 文君為我端蓍兮，利飛遁以保名。 歷觿山以周流兮，翼迅風以揚聲。 二女感於崇岳兮，或冰折而不營。 天蓋高而為澤兮，誰云路之不平！ □自強而不息兮，蹈玉階之嶢崢。 懼筮氏之長短兮，鑽東□以觀禎。 遇九□之介鳥兮，怨素意之不逞。 游塵外而瞥天兮，據冥翳而哀鳴。 鵰鶚競於貪婪兮，我修絜以益榮。 子有故於玄鳥兮，歸母氏而後寧。 [148]
My heart wavers like a fox between burrows; I come to Qi's slopes and lay bare my doubt. [138] King Wen reads the stalks for me; the omen favors swift flight to keep my good name. [139] I wheel past every peak; the gale lifts my wings and bears my cry abroad. [140] The two consorts answered the sacred height; some, like cracking ice, would not complete the work. [141] Heaven spreads wide as a marsh above; who dares call the way uneven? [142] I press upward without rest and climb the steep stair of jade. [143] I dread the torturer's tricks with the stalks and bore eastward seeking a clear sign. [144] I met the giant bird of the nine wastes; my honest heart still wins no hearing. [145] I drift beyond the red dust to glimpse the sky, then roost in shadow and wail my grief. [146] While hawks quarrel for carrion, I polish purity and my honor only grows. [147] Swallow, you and I share an ancient bond; go home to the nest of your kin and find peace. [148] The line marks an editorial note in the received text.
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占既吉而無悔兮，簡元辰而俶裝。 旦余沐於清原兮，晞余發於朝陽。 漱飛泉之瀝液兮，咀石菌之流英。 翾鳥舉而魚躍兮，將往走乎八荒。 過少皞之窮野兮，問三丘乎句芒。 何道真之淳粹兮，去穢累而票輕。 登蓬萊而容與兮，鰲雖抃而不傾。 留瀛洲而采芝兮，聊且以乎長生。 憑歸雲而遐逝兮，夕余宿乎扶桑。 腔青岑之玉醴兮，餐沆瀣以為糧。 發昔夢於木禾兮，谷櫫□之高岡。 朝吾行於湯谷兮，從伯禹於稽山。 集腢神之執玉兮，疾防風之食言。 [161]
The oracle came back lucky and clear; I chose the first good day and made ready to travel. [149] At dawn I washed in the Clear Source and combed my hair dry in the rising sun. [150] I gargled with jetting spring-water and chewed the gleaming spores of cliff fungus. [151] Birds shot upward and fish leapt from the pool; I set my face toward the ends of the earth. [152] I crossed Shaohao's waste and questioned Gou Mang among the three sacred peaks. [153] How flawless the true Way; I shook off the world's mire and felt my body grow light. [154] I climbed Penglai and dallied there; the sea-monster thrashed, yet the isle never tilted. [155] I lingered on Yingzhou plucking magic herbs, hoping thereby to cheat time awhile. [156] I rode the sunset clouds into distance and made my camp that night beneath Fusang. [157] I drank the jade liquor of Green Hill and supped on night-dew for my rice. [158] A former dream showed me the tree of grain; I climbed a towering ridge to gather its fruit. [159] At dawn I reached the Valley of Dawn and walked with Yu the Great on Mount Ji. [160] I watched the spirits bearing jade tablets and hurried to punish Fangfeng the oath-breaker. [161] The line marks an editorial note in the received text.
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指長沙以邪徑兮，存重華乎南鄰。 哀二妃之未從兮，翩儐處彼湘瀕。 流目眺夫衡阿兮，睹有黎之圮墳； 痛火正之無懷兮，托山陂以孤魂。 愁蔚蔚以慕遠兮，越卬州而愉敖。 躋日中於昆吾兮，憩炎天之所陶。 揚芒熛而絳天兮，水泫沄而湧濤。 溫風翕其增熱兮，惄鬱邑其難聊。 顝羈旅而無友兮，余安能乎留茲？ [169]
I steer toward Changsha by a crooked trail and call on Shun as my neighbor to the south. [162] I grieve that Ehuang and Nüying never followed their lord, but flutter alone on the Xiang bank. [163] I swept my gaze along Mount Heng and saw the crumbled mounds of Youli; I mourned Zhurong line cut short and lodged a wandering ghost on the hill. [164] Heavy with sorrow, I yearned for distant shores, crossed Yingzhou, and wandered in brief ease. [165] At noon I scaled Kunwu and rested where the furnace of heaven scorches the earth. [166] Banners of flame stained the heavens red while the rivers boiled into surf. [167] Hot winds piled heat upon heat until sullen gloom became unbearable. [168] A stranger in misery, friendless—how could I linger in such a place? [169] The line marks an editorial note in the received text.
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顧金天而歎息兮，吾欲往乎西嬉。 前祝融使舉麾兮，纚朱鳥以承旗。 躔建木於廣都兮，拓若華而躊躇。 超軒轅於西海兮，跨汪氏之龍魚； 聞此國之千歲兮，曾焉足以娛余？ [173]
I glanced toward the western sky and sighed, longing to roam in the western wastes. [170] I bade Zhurong lift the standard before me and let the red bird trail my flag. [171] I trod the Cosmic Tree in the broad capital and plucked the flower of Ruohua, pausing in doubt. [172] I vaulted past Xuanyuan on the western ocean and rode Wangshi dragon-fish; They say this realm lives a thousand years—what pleasure could that bring me? [173] The line marks an editorial note in the received text.
25
思九土之殊風兮，從蓐收而遂徂。 欻神化而蟬蛻兮，朋精粹而為徒。 蹶白門而東馳兮，雲台行乎中野。 亂弱水之潺湲兮，逗華陰之湍渚。 號馮夷俾清津兮，棹龍舟以濟予。 會帝軒之未歸兮，悵相佯而延佇。 呬河林之蓁蓁兮，偉關睢之戒女。 黃靈詹而訪命兮，摎天道其焉如。 曰近信而遠疑兮，六籍闕而不書。 神逵昧其難覆兮，疇克謨而從諸？ 牛哀病而成虎兮，雖逢昆其必噬。 □令殪而屍亡兮，取蜀禪而引世。 死生錯而不齊兮，雖司命其不晰。 竇號行於代路兮，後膺祚而繁廡。 王肆侈於漢庭兮，卒銜恤而絕緒。 尉尨眉而郎潛兮，逮三葉而遘武。 董弱冠而司袞兮，設王隧而弗處。 夫吉凶之相仍兮，恆反側而靡所。 穆負天以悅牛兮，豎亂叔而幽主。 文斷袪而忌伯兮，閹謁賊而寧後。 通人闇於好惡兮，豈愛惑之能剖？ 嬴擿讖而戒胡兮，備諸外而發內。 或輦賄而違車兮，孕行產而為對。 慎醋顯於言天兮，占水火而妄誶。 梁叟患夫黎丘兮，丁厥子而事刃，親所睇而弗識兮，矧幽冥之可信。 毋綿攣以涬己兮，思百憂以自疢。 彼天監之孔明兮，用棐忱而佑仁。 湯蠲體以禱祈兮，蒙厖禠以拯人。 景三慮以營國兮，熒惑次於它辰。 魏顆亮以從理兮，鬼亢回以敝秦。 咎繇邁而種德兮，德樹茂乎英、六。 桑末寄夫根生兮，卉既雕而已毓。 有無言而不讎兮，又何往而不復？ 盍遠多以飛聲兮，孰謂時之可蓄？ [206]
I pondered the nine regions strange airs and followed Rushou ever westward. [174] In a flash the spirit sloughed its shell; I made distilled essence my only mate. [175] I galloped east from White Gate while Cloud Terrace rolled across the central wilds. [176] I cleared the whispering Weak Water and rested on Huayin racing shoals. [177] I summoned River Lord Pingyi to calm the ford and poled a dragon boat across. [178] The Blue Emperor was still away; I paced the bank in restless delay. [179] I marveled at the river-bank thick growth and the lesson of Guanju for young wives. [180] The Yellow Spirit came down; I begged to know my lot and traced Heaven road to see where it turns. [181] The voice said: trust what is near, doubt what is remote—the Six Classics never wrote of this. [182] The god-road lies veiled beyond tracing; who can map it and keep the course? [183] Niu Ai fell ill into tiger shape; even meeting kin he could not stay his jaws. [184] His mandate died and his body vanished, yet he seized the succession of Shu and stretched his line across ages. [185] Life and death tangle without pattern; though Fate holds the tally, its meaning stays dark. [186] Dou climbed by a crooked path, then won the mandate and piled palace upon palace. [187] Wang Mang rioted in the Han halls and ended in mourning with his line snapped. [188] Yan, bushy-browed clerk, posed as a courtier and, three reigns later, won audience with Han Wudi. [189] Dong Zhongshu, barely capped, took the minister silks, planned the imperial tunnel, yet never walked it. [190] Blessing and curse chase each other in circles; they wheel and reverse without a resting point. Duke Mu bought Heaven smile with cattle; a boy eunuch sowed strife among uncles and caged his king. [191] Jin Wen cut his sleeve to flee Bo; a eunuch slander yet left the heir safe. [192] Even the wise grow blind to love and hate; who can cut through such bewitchment? [193] The First Emperor seized a weft-text about the Hu, guarded the frontier, and missed the peril within. [194] Some loaded treasure yet missed the royal coach; a woman walked abroad and brought back a consort. [195] The seer sounded wise on Heaven yet babbled nonsense when he cast yarrow for water and fire. [196] The graybeard of Liang dreaded Li Hill ghost, slew his own son, mistook kin for fiend—if daylight deceives, what trust lies in the dark? [197] Do not tie yourself to reckless drift; nursing a hundred sorrows will waste the flesh. [198] Heaven gaze is clearest of all; it aids the humane through steadfast faith. [199] Tang offered his own body in sacrifice and won a mighty boon to ransom the people. [200] Duke Jing of Jin thrice planned the realm, yet Mars shifted into an alien house. [201] Wei Ke honored a dead father wish; ghosts bent the lines and shattered Qin. [202] Gao Yao strode onward sowing virtue until his merit bloomed in Ying and Liu. [203] A mulberry slip grafted to a foreign stock may look dead, yet life stirs again beneath the bark. [204] What word has ever been spoken that Heaven does not answer? What journey ends without a road home? [205] Better to ride far and let your name ring out than to pretend time can be bottled. [206] The line marks an editorial note in the received text.
26
仰矯首以遙望兮，魂□惘而無疇。 偪區中之隘陋兮，將北度而宣游。 行積冰之磑磑兮，清泉冱而不流。 寒風淒而永至兮，拂穹岫之騷騷。 玄武縮於殼中兮，螣蛇蜿而自糾。 魚矜鱗而□凌兮，鳥登木而失條。 坐太陰之屏室兮，慨含欷而增愁。 怨高陽之相寓兮，□顓頊之宅幽。 庸織絡於四裔兮，斯與彼其何瘳？ 望寒門之絕垠兮，縱余增乎不周。 迅蹣潚其媵我兮，騖翩躑而不禁。 趨谽□之洞穴兮，摽通淵之碄碄。 經重陰乎寂寞兮，愍墳羊之潛深。 [218]
I crane my neck toward the horizon, yet my spirit wanders blind, with nowhere to fix its gaze. [207] The cramped heartland stifles me; I mean to cross the north and roam in freedom. [208] I cross fields of blue ice that grind underfoot; even clear springs lock shut and will not run. [209] The north wind never rests; it scrapes the mountain sky with a long, keening note. The tortoise god curls tight in his carapace; the winged serpent knots itself in frozen spirals. [210] Fish arch their scales to vault the ice; birds flutter to bare branches that will not hold. [211] I sit in the moon's shadowed hall and choke on sobs as sorrow swells. [212] I rail that Gaoyang should house himself here, and pity Zhuanxu for his exile in the gloom. [213] What healing comes of spinning threads to the world's four edges? [214] I stare past the Gate of Cold to the world's rim and slack the rein toward perilous Buzhou. [215] Gale spirits race as my handmaids; winged fairies wheel wild and will not be checked. [216] I rush the gulf's black maw and beat the fanged cliffs of the sunken pit. [217] I thread double darkness, utterly still, and mourn the tomb-rams hidden in the depths. [218] The line marks an editorial note in the received text.
27
追慌忽於地底兮，軼無形而上浮。 出右密之闇野兮，不識蹊之所由。 速燭龍令執炬兮，過鐘山而中休。 瞰瑤溪之赤岸兮，吊祖江之見劉。 聘王母於銀臺兮，羞玉芝以療饑； 戴勝憖其既歡兮，又誚余之行□。 載太華之玉女兮，召洛浦之宓妃。 咸姣麗以蠱媚兮，增嫮眼而蛾眉。 舒妙婧之纖□兮，揚雜錯之簹徽。 離朱唇而微笑兮，顏的□以遺光。 獻環琨與璵縭兮，申厥好以玄黃。 雖色艷而賂美兮，志浩蕩而不嘉。 雙材悲於不納兮，並詠詩而清歌。 歌曰：天地鞭熅，百卉含蘤。 鳴鶴交頸，雎鳩相和。 處子懷春，精魂回移。 如何淑明，忘我實多。 [233]
I pursue dim shapes through the underworld, then burst past bodiless shades toward the upper air. [219] I break out into Youmi's sunless waste and lose every trace of a human track. [220] I bid Torch Dragon seize the flame and halt midway at somber Mount Bell. [221] I peer over crimson banks of Jasper Brook and weep for Zujiang, struck down by Liu. [222] I call on the Queen Mother on her silver tower and bring jade mushrooms to stay my hunger; [223] Xi Wangmu's crown-maid frowns, half pleased, and jeers at my restless journey. [224] I take the Taihua maiden for companion and call Fufei from the Luo's shore. [225] Both are ravishing, skilled in sorcerous grace; their bright eyes widen, their moth brows arch. [226] They trail filmy sleeves of delicate grace and lift wild motifs on pierced bamboo flutes. [227] They part carmine lips in quiet smiles; dimples flash like stray sunbeams. [228] They offer rings, disks, and twisted silk cords, pledging love with bolts of black and gold. [229] However bright their paint, however rich their gifts, my heart stays wide and cold to the bargain. [230] Both beauties weep at my refusal, then join their voices in a pure, measured song. [231] Their song runs: Heaven and earth breathe together; every plant cups a flower. Cranes cry neck to neck; fish-hawks call and answer across the water. The girl feels spring's ache; her very soul shivers and turns. O clear-eyed lord, how could you forget me as deeply as this? [233] The line marks an editorial note in the received text.
28
將荅賦而不暇兮，爰整駕而亟行。 瞻櫫□之巍巍兮，臨縈河之洋洋。 伏靈□以負坻兮，□螭龍之飛梁。 登閬風之曾城兮，構不死而為默。 屑瑤繠以為炮兮，□白水以為漿。 抨巫咸以占夢兮，乃貞吉之元符。 滋令德於正中兮，* (合) *［含］嘉* (秀) *［禾］以為敷。 既垂穎而顧本兮，爾要思乎故居。 安和靜而隨時兮，姑純懿之所廬。 [241]
I have no time to answer their song in kind, so I hitch the team and press the road. I lift my eyes to a towering quince and drop toward the Yellow River's endless coil. I bid the divine tortoise shoulder the shoal and string hornless dragons for a sky-bridge. [235] I scale Langfeng's stacked towers and heap immortal herbs into a soundless hoard. [236] I pound jade dust for rations and draw snow-bright water for wine. [237] I call Wu Xian to read the dream, and the stalks show the root-sign of lasting luck. [238] I feed true virtue in the heart's still center; (join) bearing the fine inward fragrance (grain) letting the full ear scatter its seed abroad. [239] The ripe ear bows toward its stalk; so you must remember the soil that bore you. [240] Stay calm, move with the hour, and for now let flawless goodness be your only roof. [241] The line marks an editorial note in the received text.
29
戒庶寮以夙會兮，僉恭職而並迓。 豐隆軯其震霆兮，列缺曄其照夜。 雲師□以交集兮，涷雨沛其灑塗。 轙琱輿而樹葩兮，擾應龍以服輅。 百神森其備從兮，屯騎羅而星布。 振余袂而就車兮，修□揭以低昂。 冠咢咢其映蓋兮，佩綝纚以輝煌。 僕夫儼其正策兮，八乘攄而超驤。 氛旄溶以天旋兮，蜺旌飄而飛揚。 撫軨軹而還睨兮，心灼藥其如湯。 羨上都之赫戲兮，何迷故而不忘？ 左青琱以揵芝兮，右素威以司鉦。 前長離使拂羽兮，委水衡乎玄冥。 屬箕伯以函風兮，征淟涊而為清。 曳雲旗之離離兮，鳴玉鸞之譻譻。 涉清霄而升遐兮，浮蔑蒙而上征。 紛翼翼以徐戾兮，焱回回其揚靈。 叫帝閽使辟扉兮，覿天皇於瓊宮。 聆廣樂之九奏兮，展洩洩以肜肜。 考理亂於律鈞兮，意建始而思終。 惟盤逸之無斁兮，懼樂往而哀來。 素撫弦而餘音兮，大容吟曰念哉。 既防溢而靜志兮，迨我暇以□翔。 出紫宮之肅肅兮，集大微之閬閬。 命王良掌策駟兮，踰高閣之鏘鏘。 建罔車之幕幕兮，獵青林之芒芒。 彎威弧之撥剌兮，射嶓頤之封狼。 觀壁壘於北落兮，伐河鼓之磅硠。 乘天潢之泛泛兮，浮雲漢之湯湯。 倚招搖、攝提以低回□流兮，察二紀、五緯之綢繆遹皇。 偃蹇夭矯彧以連捲兮，雜沓叢□颯以方驤。 □汨飂戾沛以罔象兮，爛漫麗靡□以迭逿。 凌驚雷之□糝兮，弄狂電之淫裔。 踰庬澒於宕冥兮，貫倒景而高厲。 廓蕩蕩其無涯兮，乃今窮乎天外。
I bid every minister meet at cockcrow; each takes his station and waits in solemn ranks. [242] Lord Thunder rolls his peal; the lightning spirit rips the dark with white fire. [243] The cloud marshal stacks the squalls; sleet hammers down and sluices the dust. [244] I chase the jade coach with carved flowers and hitch the answering dragon to the shaft. [245] A hundred deities mass as outriders; chariot squadrons net the sky like stars. [246] I flap my sleeves and spring to the car; long banners dip and toss in the wind. [247] My tall crown flashes under the awning; girdle-gems chime in dazzling light. [248] Grooms brace the traces; eight teams of horses leap as one. [249] Vapor standards melt into the turning sky; iridescent pennants stream on the gale. [250] I clutch the hub-cap and glance behind; my breast boils like a cauldron. [251] I marvel at the high city's blaze—why should the old haunt still bind me? [252] The azure dragon on the left bears magic moss; the White Tiger on the right beats bronze. [253] The vermilion bird fluffs his wings ahead; astern the river officer serves Dark North. [254] I order Lord Basket to bottle the gale and boil the haze until the air runs clean. [255] Cloud standards trail like silk; jade phoenixes on the shafts cry silver notes. [256] I cross the lucid sky and climb beyond; I drift through gauze-mist toward the height. [257] Wing on wing we glide to rest; spirits of fire whirl and show their force. [258] I thunder at the celestial warder to swing the gates and face the High King in his jade hall. [259] I hear the nine movements of the cosmic symphony; the sound rolls out, easy and vast. [260] I weigh peace and turmoil on the tuning-fork of law, thinking from the world's first note to its close. [261] Endless revel never knows its fill; I dread the sorrow that follows when music stops. [262] Plain Su strums the zither into silence; the great chorus chants, Remember, remember! [263] Having stemmed overflow and stilled my mind, I use the pause to roam at will. [264] I quit the Purple Palace's hush and alight in the wide forum of Grand Tenuity. [265] I set Wang Liang at the reins; we clatter past the high gate in a jade chorus. [266] I spread the star-net's awning and course the green forest's boundless shade. [267] I bend the sky bow with a snap and loose at the great wolf on Bo's height. [268] I scan the bastions at Beiluo and pound the River Drum until it roars. [269] I ford the Silver River's shoals and drift the Milky Way's rushing tide. [270] I rest on Dubhe and Sheti, circling in slow drift, and study the paired cycles and five cords of fate, netted in light. [271] Spirits rear and coil in luxuriant knots; hosts crowd past in gusty squadrons. [272] Wild winds and biting gales flood like shapeless surf; radiance and shimmer chase one another without end. [273] I vault the thunder's splintering hail and toy with lightning's whipping skirts. [274] I span the formless void and pierce the upside-down radiance, climbing beyond. [275] Empty, endless, without rim—at last I stand outside the sky's last wall.
30
據開陽而俯盼兮，臨舊鄉之暗藹。 悲離居之勞心兮，情悁悁而思歸。 魂眷眷而屢顧兮，馬倚輈而俳回。 雖遨遊以偷樂兮，豈愁慕之可懷。 出閶闔兮降天塗，乘蹣忽兮馳虛無。 雲霏霏兮繞余輪，風眇眇兮震余旟。 繽聯翩兮紛暗曖，倏眩眃兮反常閭。 [281]
I lean from the star Kaiyang and peer downward; my homeland lies faint in the blue haze. [276] Exile gnaws the heart; my breast tightens with homesickness. [277] My spirit keeps glancing homeward; the horses circle the traces, unwilling to go on. [278] However far I wander for a moment's ease, how can I hug this ache of longing? [279] I slip from Changhe's gate down the sky-ladder and race blur-eyed through emptiness. [280] Cloud skeins wrap my wheels; thin wind screams in the streaming flags. Hues braid and blur in smoky whirl; one dizzy blink—and I stand again in my own lane. [281] The line marks an editorial note in the received text.
31
收疇昔之逸豫兮，卷淫放之遐心。 修初服之娑娑兮，長余佩之參參。 文章煥以粲爛兮，美紛紜以從風。 御六蓺之珍駕兮，游道德之平林。 結典籍而為□兮，歐儒、墨而為禽。 玩陰陽之變化兮，詠雅、頌之徽音。 嘉曾氏之歸耕兮，慕歷陵之欽崟。 共夙昔而不貳兮，居終始之所服也； 夕惕若厲以省□兮，懼余身之未□也。 苟中情之端直兮，莫吾知而不恧。 墨無為以凝志兮，與仁義乎消搖。 不出戶而知天下兮，何必歷遠以劬勞？ [290]
I fold away past indulgence and furl the heart that roved in reckless drift. [282] I straighten the robes I first wore, sweeping long hems, and let my girdle-gems fall deep. [283] Brocade and hue flare brilliant; a tangle of grace streams on the breeze. I yoke the chariot of the six classical arts and wander the even grove of the Way. [284] I knot the canon into nets and chase down Ruist and Mohist doctrine like game. [285] I trace yin and yang in play and intone the subtle music of Airs and Eulogies. I honor Zengzi's choice to go home to the plow and envy the sheer cliffs above Lilin. What I swore at dawn I keep at dusk; this is the robe I mean to wear from birth to death. Each night I wake like a man on a cliff, auditing my faults, afraid I am not yet whole. [287] If the heart's core stays true, I need no witness to be free of shame. [288] I fix my mind in quiet non-striving and let humaneness and right carry me at ease. [289] The world may be known without crossing the sill—why rack the body on endless roads? [290] The line marks an editorial note in the received text.
32
系曰：天長地久歲不留，俟河之清祗懷憂。 願得遠度以自娛，上下無常窮六區。 超踰騰躍絕世俗，躑□神舉逞所欲。 天不可階仙夫希，□舟悄悄吝不飛。 松、喬高跱孰能離？ 結精遠遊使心攜。 回志朅來從玄諆，獲我所求夫何思！
The coda says: Heaven endures, earth lasts, yet the years will not stay; to wait for the Yellow River to run clear is only to pile grief. [291] I would roam beyond measure for my soul's sake, for up and down, in all six directions, nothing holds still. [292] I vault beyond the common dust; my spirit rears and takes whatever path it wills. Heaven has no ladder; the transcendent is seldom met; my solitary skiff drifts, reluctant to rise. Song and Wangzi Qiao tower above mortality—who would not cling to such companions? I bind my vital essence to distant roaming and surrender the heart to the journey. [294] I wheel my purpose homeward, heeding the shadowed oracles; [295] once I hold what I sought, why should the mind still ache?
33
永和初，出為河閒相。 時國王驕奢，不遵典憲； 又多豪右，共為不軌。 衡下車，治威嚴，整法度，陰知奸黨名姓，一時收禽，上下肅然，稱為政理。 視事三年，上書乞骸骨，徵拜尚書。 年六十二，永和四年卒。
In the first year of Yonghe (136 CE) he was posted out as Chancellor of Hejian kingdom. The prince of Hejian lived in swaggering excess and trampled the law; powerful local clans joined him in lawless schemes. Zhang Heng arrived, imposed stern discipline, restored the statutes, mapped every conspirator by name, then swept them up in a single stroke; the whole kingdom fell silent and praised his rule. After three years he asked to retire; the court recalled him instead as Minister of the Masters of Writing. He died at sixty-two in Yonghe 4 (139 CE).
34
著《周官訓詁》，崔瑗以為不能有異於諸儒也。 又欲繼孔子易說彖、象殘缺者，竟不能就。 所著詩、賦、銘、七言、靈憲、應閒、七辯、巡誥、懸圖凡三十二篇。 [297]
He wrote glosses on the Rites of Zhou; Cui Yuan judged the work indistinguishable from other Ru scholars' commentaries. He hoped to complete Confucius's lost glosses on the Book of Changes for the Tuan and Xiang sections, but never brought the task to an end. His surviving writings—poetry, fu, inscriptions, heptasyllabic lines, the Lingxian, the Response to Idle Criticism, the Seven Debates, the Patrol Admonition, and the Hanging Chart—total thirty-two titles. [297] The line marks an editorial note in the received text.
35
永初中，謁者僕射劉珍、校書郎劉騊駼等著作東觀，撰集漢記，因定漢家禮儀，上言請衡參論其事，會並卒，而衡常歎息，欲終成之。 及為侍中，上疏請得專事東觀，收撿遺文，畢力補綴。 又條上司馬遷、班固所□與典籍不合者十餘事。 又以為王莽本傳但應載篡事而已，至於編年月，紀災祥，宜為元后本紀。 又更始居位，人無異望，光武初為其將，然後即真，宜以更始之號建於光武之初。 書數上，竟不聽。 及後之著述，多不詳典，時人追恨之。
During Yongchu, Herald Director Liu Zhen and Collator Liu Taotu were drafting the Han annals at the Eastern Institute and, while codifying court ritual, asked Zhang Heng to join the project; the colleagues died before it was done, and Zhang Heng often sighed that he still hoped to complete their work. Once Palace Attendant, he begged leave to work solely at the Eastern Institute, recover stray documents, and stitch the archive back together. [298] He listed a dozen places where Sima Qian and Ban Gu parted company with the received classics. [299] He argued that Wang Mang's annals should confine themselves to the seizure of power, while chronology and portents belonged in a separate annals for Empress Dowager Yuan. When Liu Xuan ruled, the realm expected no other savior; Liu Xiu first served as his general before taking the true mandate—Zhang Heng urged historians to set Gengshi's era at the opening of Guangwu's story. He sent these memorials again and again, yet the court never acted. Later histories ignored his models, and later scholars looked back with regret.
36
論曰：崔瑗之稱平子曰「數術窮天地，製作侔造化」。 斯致可得而言歟！ 推其圍范兩儀，天地無所蘊其靈； 運情機物，有生不能參其智。 故* (智) *［知］思引淵微，人之上術。 記曰：「德成而上，蓺成而下。」 [303]量斯思也，豈夫蓺而已哉？ 何德之損乎！ [304]
The essayist remarks: Cui Yuan's praise of Pingzi said, "His numerology exhausts heaven and earth; his craft rivals creation itself." Can words even compass such achievement? He drew a circle wide enough to hold yin and yang, so that heaven and earth could not veil their spirits from him; [301] yet when he turned mind and machine on the world, no living scholar could match his wit. Therefore— (The apparatus supplies the character read as wisdom.) —to let knowledge sound the deepest recesses is the highest mastery a man can wield. The Record says: "moral completion lifts a man upward; mere technical mastery keeps him low." [303] Weigh that judgment—is this only craftsmanship? Surely it cannot diminish true virtue. [304] The line marks an editorial note in the received text.
37
贊曰：三才理通，人靈多蔽。 近推形筭，遠抽深滯。 不有玄慮，孰能昭□？ [306]
The eulogy reads: Heaven, earth, and man share one pattern, yet the human mind clouds so easily. Close by he pressed geometry and number; far off he hauled truth from the murk. Without such brooding depth, who could have lit the dark? [306] The line marks an editorial note in the received text.
38
校勘記
Collation notes
39
一八九八頁五行以三十* (五) *［六］蓍揲之按：刊誤謂太玄乃用三十六揲，作「五」誤。 今據改。
Page 1898, line 5: the phrase begins “using thirty-.” (The received graph is five.) [six] stalks for milfoil divination. The Kanwu observes that the Taixuan uses thirty-six stalks, so writing "five" is an error. The text is emended accordingly.
40
一八九九頁一一行昔有文王按：刊誤謂「昔有」當作「昔者」。
Page 1899, line 11, "long ago there was King Wen": the Kanwu says "there was" should read "in olden days."
41
一九〇〇頁九行枉則* (正) *［直］據汲本、殿本改。 按：今本老子作「直」。
P. 1900, line 9: the Laozi quotation begins with a lacuna after bent. (Gloss: upright.) Emended to straight per Ji and Palace editions. Note: the received Laozi reads "straight."
42
一九〇一頁三行金聲而玉振［之］據汲本、殿本補。
P. 1902, line 2: the object particle is restored from Ji and Palace editions.
43
一九〇二頁二行不到汲本、殿本「到」作「至」。 按：今本孟子作「至」。
Page 1902, line 2: for "arriving," the Ji and Palace editions write "reaching." Note: the received Mencius reads "reach."
44
一九〇二頁三行趙岐注云按：「岐」原作「歧」，逕改正。 下同。
Page 1902, line 3: in "Zhao Qi’s commentary says," "Qi" was originally written with the wrong graph; corrected outright. The same correction applies below.
45
一九〇二頁四行君子固窮按：「固」原作「困」，逕改正。
Page 1902, line 4: in "the gentleman is firm in poverty," "firm" was originally written as "trapped"; corrected outright.
46
一九〇二頁四行如何君子不* (得) *［待］其招而妄見也據汲本改，與今本孟子趙注合。
P. 1902, line 4: lacuna before await in Mencius quotation. (Gloss: wait.) Await emended from Ji edition to match Mencius Zhao commentary.
47
一九〇二頁八行* (也) *［曰］我狐父之人丘也據刊誤改。
P. 1902, line 8: lacuna in quotation. (Particle ye.) Supplied said per Kanwu for the Zuo quotation.
48
一九〇二頁一三行是以貨賄* (所) *取我據刊誤刪。 按：今本孟子趙注無「所」字。
P. 1902, line 13: bribes line has lacuna. (Erroneous suo particle.) Superfluous suo deleted per Kanwu. Note: the received Mencius with Zhao’s commentary lacks the graph "suo."
49
一九〇三頁六行有人［之］不理據汲本、殿本補。
P. 1903, line 6: restored zhi particle per Ji and Palace editions.
50
一九〇四頁一五行奚冀其二哉按：「冀」原作「異」，逕據汲本、殿本改正。
Page 1904, line 15: in "how could he hope for the other two?" "hope" was originally written as "different"; corrected according to the Ji and Palace editions.
51
一九〇五頁九行黿鳴岐野按：「岐」原作「歧」，逕改正。
Page 1905, line 9: in "the giant turtle cried on the Qi plain," "Qi" was originally written with the wrong graph; corrected outright.
52
一九〇五頁一三行黃帝乃下天女曰* (妖) **[□]*集解引沉欽韓說，謂「妖」乃「□」之鬥。 按：下雲妖亦魃也，音步末反，則為「□」字之鬥無疑，今據改。 下同。
P. 1905, line 13: lacuna in name of heaven-sent girl. (Graph read as demon.) The Jijie cites Shen Qinhan’s view that "yao" is a corruption of "ba," the drought demon. Note: since below it says yao is also ba, pronounced bu-mo fan, it is certainly a corruption of the graph "ba"; emended accordingly. Same emendation below.
53
一九〇七頁四行孟子曰阿意事貴脅肩所尊俗之情也按：沉家本謂此疑孟子注家語，或孟子逸文也。
P. 1907, line 4: Shen Jiaben treats the line as possible Mencius gloss or lost fragment.
54
一九〇八頁一一行以牒為械按：御覽三三六引「牒」作「褋」，書鈔引斗作「襟」。 孫詒讓墨子閒詁謂作「褋」是。 俞樾謂牒、褋皆□字，其本字當作「梜」，梜即箸也，孫氏謂俞說亦通。
Page 1908, line 11: at "using die as implements," Yulan 336 gives 牒 as 褋, while the Shuchao gives 斗 as 襟. Sun Yirang's Mozi interlinear notes say "die" is correct. Yu Yue says "die" and "die" are both wrong characters; the original should be "jia," meaning chopsticks; Sun says Yu's view is also plausible.
55
一九〇八頁一三行杖節臥起按：汲本「杖」作「持」。 校補謂注專就臥起言，故云持節，若改作「杖」，則臥豈能杖，作「杖」非。
Page 1908, line 13: for "holding the credential staff while lying and rising," the Ji edition reads "hold" instead of "staff." "The Jiaobu says the commentary refers only to lying and rising, hence chi; if changed to staff, one cannot staff while lying—staff is wrong."
56
一九〇九頁三行孔安國以為三墳* (五典) *三皇之書據校補刪。
P. 1909, line 3: Kong Anguo on Three Mounds lacuna. (Gloss: Five Canons.) Redundant phrase deleted per Jiaobu.
57
一九一〇頁三行宜獲福祉神祇按：集解引蘇輿說，謂「福」「祉」疑衍一字。
Page 1910, line 3: at "it is fitting to obtain blessing from the spirits," the Jijie cites Su Yu’s view that either "fu" or "zhi" is probably redundant.
58
一九一〇頁四行冥鑒在茲汲本、殿本「冥」作「宜」。 按：嚴可均輯全後漢文作「冥」。
Page 1910, line 4: for "the silent mirror is here," the Ji and Palace editions write "yi" for "ming." Note: Yan Kejun’s collected Later Han prose reads "ming."
59
一九一〇頁一〇行僭恆陽若按：汲本「陽」作「暘」。 注同。
Page 1910, line 10: at "presumption brings constant yang response," the Ji edition writes 暘 for 陽. Commentary follows same variant.
60
一九一〇頁一五行□消不至矣按：□消不至，語意重復，疑當依袁宏紀作「□沴不至」。 又按：袁宏紀引張衡此疏多異文，今不列舉。
Page 1910, line 15: the phrase "omens dissolve and do not arrive" is repetitive; it should probably follow Yuan Hong’s Annals and read "baleful qi will not arrive." Yuan Hong variants for this memorial are omitted here.
61
一九一一頁二行揚雄按：前後皆作「楊雄」，「楊」字從木，獨此篇注文皆從□作「揚」，今依原本，不改歸一律。
Page 1911, line 2: the name "Yang Xiong" is elsewhere written with the wood-radical graph 楊; only this chapter’s commentary writes 揚, so the original is kept without forcing uniformity.
62
一九一二頁一五行中央者* (地神) **[北辰]*之所居汲本、殿本「地」作「北」，王先謙謂當作「北辰」，今據改。
Page 1912, line 15: the phrase begins "the central region is." (Gloss: earth spirit.) [North Star] dwelling place: the Ji and Palace editions write "north" for "earth"; Wang Xianqian says it should be "North Star," so it is emended accordingly.
63
一九一三頁二行所以* (從) *［行］半矣據汲本、殿本改。
P. 1913, line 2: therefore with following lacuna. The critical apparatus marks (). Emended per the Ji and Palace editions: ［］ 、。
64
一九一三頁七行有詔使劉向及子歆於秘書汲本「於」作「為」。 按：殿本作「於」。 校補引柳從辰說，謂當依前書向傳作「領校秘書」，「為」字即「領」字轉寫之鬥，「於」字又明明「校」字形近之鬥，兩本固皆有脫斗也。
Page 1913, line 7: at "there was an edict to have Liu Xiang and his son Xin collate in the archives," the Ji edition writes 為 for 於. Note: the Palace edition writes "於." The editorial supplement follows Liu Congchen: restore "supervise the secretariat" as in Liu Xiang's biography; wei and yu are miswritten for ling and jiao, and both printed texts are defective.
65
一九一三頁一三行流俗本多作頗傳者汲本「傳」作「傅」。 按：集解引洪頤粻說，謂「頗猶偏也，頗傅謂以偏詞相傅會，義亦得通」。 則似以作「傅」為是。
Page 1913, line 13: at "popular copies mostly write po chuan," the Ji edition writes 傅 for 傳. Note: the Jijie cites Hong Yisuan’s view: "po means partial; po fu means making forced connections with partial words, and the meaning also works." Thus it seems that writing "fu" is correct.
66
一九一四頁一一行志團團以應懸兮按：《文選》「團團」作「摶摶」。
Page 1914, line 11: at "志團團以應懸兮," the Wenxuan writes "團團" as "摶摶."
67
一九一四頁一二行□幽蘭之秋華兮按：《文選》「□」作「纗」。
Page 1914, line 12: at "□幽蘭之秋華兮," the Wenxuan writes "□" as "纗."
68
一九一四頁一二行美襞積以酷裂兮按：《文選》「裂」作「烈」。
Page 1914, line 12: at "美襞積以酷裂兮," the Wenxuan writes "裂" as "烈."
69
一九一四頁一四行喜傅說之生殷按：《文選》「喜」作「嘉」。
Page 1914, line 14: at "喜傅說之生殷," the Wenxuan writes "喜" as "嘉."
70
一九一五頁三行宅不處仁按：王先謙謂「擇」作「宅」，異文。
Page 1915, line 3: at "宅不處仁," Wang Xianqian says writing "擇" as "宅" is a variant reading.
71
一九一六頁三行彼無合其何傷兮按：《文選》「其」作「而」。
Page 1916, line 3: at "彼無合其何傷兮," the Wenxuan writes "其" as "而."
72
一九一六頁三行啟金縢而乃信按：《文選》「乃」作「後」。
Page 1916, line 3: at "啟金縢而乃信," the Wenxuan writes "乃" as "後."
73
一九一六頁四行羌孰可與言己按：《文選》「與」作「為」。
Page 1916, line 4: at "羌孰可與言己," the Wenxuan writes "與" as "為."
74
一九一六頁五行阽焦原而跟止按：《文選》「止」作「趾」。
Page 1916, line 5: at "阽焦原而跟止," the Wenxuan writes "止" as "趾."
75
一九一六頁六行要既死而後已按：殿本「要」作「安」，文選作「惡」，校補謂皆「要」字形近之鬥。
Page 1916, line 6: at "要既死而後已," the Palace edition writes "安" and the Wenxuan writes "惡"; the Jiaobu says both are graphic confusions of "要."
76
一九一六頁七行珍蕭艾於重笥兮按：《文選》「珍」作「寶」。
Page 1916, line 7: at "珍蕭艾於重笥兮," the Wenxuan writes "珍" as "寶."
77
一九一六頁七行羈要褭以服箱按：《文選》「羈」作「縶」。
Page 1916, line 7: at "羈要褭以服箱," the Wenxuan writes "羈" as "縶."
78
一九一六頁一一行恃己知而華予兮按：「予」原作「子」，逕改正。 注同。
Page 1916, line 11: at "恃己知而華予兮," "予" was originally written as "子"; corrected outright. The commentary repeats the previous editorial note.
79
一九一六頁一二行遒白露之為霜按：「遒」原作「道」，逕改正。
Page 1916, line 12: at "遒白露之為霜," "遒" was originally written as "道"; corrected outright.
80
一九一七頁五行按：注引屍子，文有斗奪，幾不可句讀，今錄文選注備考： 「中黃伯曰：『余左執太行之獶，而右搏雕虎，唯象之未與，吾心試焉。 有力者則又願為牛，欲與象鬥，以自試。 今二三子以為義矣，將惡乎試之？ 夫貧窮，太行之獶也； 疏賤，義之雕虎也。而吾日遇之，亦足以試矣。』」
At p. 1917, line 5, the editors say Li Shan's Wenxuan note preserves a readable parallel to the garbled Shizi quotation in the old comment. "Zhong Huangbo said: 'In my left hand I hold the Taihang boar, in my right I strike the carved tiger; only the elephant I have not matched—my heart would try it. The strong man even volunteers as an ox, eager to grapple the elephant and prove his strength. Since you call yourselves righteous, where will you find a trial stern enough? Want and poverty are your Taihang boar— obscurity and low rank are the carved tiger of righteousness; I meet them every day, and that is ordeal enough.’”
81
一九一八頁一行男鞶革* (革) *［女］鞶絲據汲本、殿本改。
At p. 1918, line 1, collation entry: The critical apparatus marks (). Emended per the Ji and Palace editions: ［］ 、。
82
一九一八頁八行喻以賢被讒也按：「以」原作「似」，逕據汲本、殿本改正。
Page 1918, line 8: at "喻以賢被讒也," "以" was originally written as "似"; corrected according to the Ji and Palace editions.
83
一九一八頁一二行即岐址而攄情按：「岐」字原本皆作「歧」，逕改正。 「攄」文選作「臚」，集解引惠棟說，謂張衡集亦作「臚」。
Page 1918, line 12: at "即岐址而攄情," all original copies write "岐" as "歧"; corrected outright. The Wenxuan writes "攄" as "臚"; the Jijie cites Hui Dong’s view that Zhang Heng’s collected works also write "臚."
84
一九二〇頁二行問三丘乎句芒按：《文選》「乎」作「於」。
Page 1920, line 2: at "問三丘乎句芒," the Wenxuan writes "乎" as "於."
85
一九二〇頁九行翾飛也按：「翾」原作「□」，逕據汲本、殿本改正。
Page 1920, line 9: at "翾飛也," "翾" was originally written as "□"; corrected according to the Ji and Palace editions.
86
一九二一頁一二行指長沙以邪徑兮按：《文選》「以」作「之」。
Page 1921, line 12: at "指長沙以邪徑兮," the Wenxuan writes "以" as "之."
87
一九二一頁一二行翩儐處彼湘瀕按：《文選》「儐」作「繽」。
Page 1921, line 12: at "翩儐處彼湘瀕," the Wenxuan writes "儐" as "繽."
88
一九二一頁一三行托山陂以孤魂按：《文選》「陂」作「阪」。
Page 1921, line 13: at "托山陂以孤魂," the Wenxuan writes "陂" as "阪."
89
一九二一頁一三行愁蔚蔚以慕遠兮按：《文選》「蔚蔚」作「鬱鬱」。
Page 1921, line 13: at "愁蔚蔚以慕遠兮," the Wenxuan writes "蔚蔚" as "鬱鬱."
90
一九二一頁一四行越卬州而愉敖「卬」原作「滘」，逕改正。 注同。 按：《文選》「愉敖」作「游遨」。
Page 1921, line 14: at "越卬州而愉敖," "卬" was originally written as "滘"; corrected outright. The commentary repeats the previous editorial note. Note: the Wenxuan writes "愉敖" as "游遨."
91
一九二一頁一四行憩炎天之所陶按：《文選》「天」作「火」。
Page 1921, line 14: at "憩炎天之所陶," the Wenxuan writes "天" as "火."
92
一九二一頁一五行顝羈旅而無友兮按：《文選》「羈」作「羇」。
Page 1921, line 15: at "顝羈旅而無友兮," the Wenxuan writes "羈" as "羇."
93
一九二二頁四行俗謂之湘君湘夫人也按：集解引沉欽韓說，謂列女傳無「湘夫人也」四字。
Page 1922, line 4: Shen Qinhan, cited in the Jijie, says the Lienü zhuan does not have the four characters "湘夫人也."
94
一九二三頁七行其* (不) *［下］壽者八百歲據汲本改。 按：《文選》注亦作「不」。 考異謂「不」當依范書注作「下」。
At p. 1923, line 7, collation entry: The apparatus gives the gloss 不. The Ji edition supports supplying 下 in 下壽者八百歲. Note: the Wenxuan commentary also has "不." The Kaoyi says "不" should follow the Hou Hanshu commentary and read "下."
95
一九二三頁一一行悵相佯而延佇按：《文選》「相佯」作「徜徉」。
Page 1923, line 11: at "悵相佯而延佇," the Wenxuan writes "相佯" as "徜徉."
96
一九二三頁一三行疇克謨而從諸按：《文選》「謨」作「謀」。
Page 1923, line 13: at "疇克謨而從諸," the Wenxuan writes "謨" as "謀."
97
一九二三頁一四行雖司命其不晰《文選》「晰」作「□」。 按：此據胡克家本，別本作「□」。
Page 1923, line 14: at "雖司命其不晰," the Wenxuan writes "晰" as "□." Note: this follows Hu Kejia's edition; other editions have "□."
98
一九二四頁二行穆負天以悅牛兮按：《文選》「負」作「屆」。
At p. 1924, line 2, collation entry: ："Wenxuan"「」「」。
99
一九二四頁三行豈愛惑之能剖按：《文選》「愛」作「昏」，「之」作「而」。
At p. 1924, line 3, collation entry: ："Wenxuan"「」「」，「」「」。
100
一九二四頁四行慎醋顯於言天兮占水火而妄誶《文選》「於」作「以」，「誶」作「訊」。 按：校補謂李注，訊，息對反，疑本「誶」之鬥。
At p. 1924, line 4, collation entry: "Wenxuan"「」「」，「」「」。 The collation supplement says that Li's note gives 訊 with the fanqie 息對反, and suspects a transposition involving "誶" in the base text.
101
一九二四頁四行丁厥子而事刃按：《文選》「事」作「剚」。
At p. 1924, line 4, collation entry: ："Wenxuan"「」「」。
102
一九二四頁五行親所睇而弗識兮按：《文選》「睇」作「睼」。
At p. 1924, line 5, collation entry: ："Wenxuan"「」「」。
103
一九二四頁五行毋綿攣以涬己兮「毋」原作「母」，逕改正。 按：《文選》「涬」作「幸」。
"毋" originally read "母". Wenxuan writes "幸" for "涬".
104
一九二四頁六行用棐忱而佑仁按：《文選》「佑」作「佑」，疑本「佑」之鬥。
At p. 1924, line 6, collation entry: ："Wenxuan"「」「」，「」。
105
一九二四頁七行鬼亢回以敝秦按：《文選》「敝」作「斃」。
At p. 1924, line 7, collation entry: ："Wenxuan"「」「」。
106
一九二四頁八行德樹茂乎英六按：《文選》「德樹」作「樹德」。
At p. 1924, line 8, collation entry: ："Wenxuan"「」「」。
107
一九二四頁一一行［蛻］蟬憨* (蛻) *所解皮也按：汲本作「蟬蛻蟬所解皮也」，殿本作「蟬蛻所解皮也」，並有脫鬥，茲據說文改。
At p. 1924, line 11, collation entry: ［］ The critical apparatus marks (). The Jiben edition reads "蟬蛻蟬所解皮也"; the Dianben edition reads "蟬蛻所解皮也". Both have omissions or transpositions, so this text is corrected according to Shuowen.
108
一九二四頁一三行蹶行處之貌也汲本「處」作「遠」。 按：校補引柳從辰說，謂「遠」「處」皆「遽」之鬥，注引鄭注禮記，雖未明指何篇，然曲禮「足毋蹶」注，固作「行遽貌」也。
At p. 1924, line 13, the Jiben edition writes "yuan" for "chu." The Jiaobu cites Liu Congchen's view that both yuan and chu should be read as ju. The commentary quotes Zheng Xuan on the Record of Rites; though it does not name the chapter, the Qu li gloss on "do not stamp the foot" explains the phrase as hurried movement.
109
一九二四頁一四行［曰］開明之門據汲本、殿本補。
At p. 1924, line 14, collation entry: ［］ 、。
110
一九二四頁一四行南方［曰］南極之山據汲本、殿本補。
At p. 1924, line 14, collation entry: ［］ 、。
111
一九二六頁一七行呂甥冀芮謀作亂按：「甥」原作「生」，逕據汲本、殿本改正。
"甥" originally read "生".
112
一九二八頁一五行一名寓木按：「木」原作「末」，逕改正。
"木" originally read "末".
113
一九二九頁三行寒風淒而永至兮按：《文選》「淒而」作「淒其」。
At p. 1929, line 3, collation entry: ："Wenxuan"「」「」。
114
一九二九頁四行螣蛇蜿而自糾按：《文選》「螣」作「騰」。
At p. 1929, line 4, collation entry: ："Wenxuan"「」「」。
115
一九二九頁五行□顓頊之宅幽按：《文選》「之」作「而」。
At p. 1929, line 5, collation entry: □ ："Wenxuan"「」「」。
116
一九二九頁六行迅坎潚其媵我兮按：「坎」原作「蹣」，逕據汲本改，後文「坎忽」同。 又按：《文選》「坎」作「焱」，校補謂當作「猋」，後文「焱忽」同。
"坎" originally read "蹣". Wenxuan writes "焱" for "坎".
117
一九二九頁六行趨谽□之洞穴兮摽通淵之碄碄《文選》「趨」作「越」，「□」作「□」，「摽」作「漂」，「淵」作「川」。 按：李慈銘謂蓋此本亦作「通川」，宋以後校者誤以為章懷避諱改川，遂妄改為「通淵」耳。
At p. 1929, line 6, collation entry: □ "Wenxuan"「」「」，「□」「□」，「」「」，「」「」。 Li Ciming holds the line originally said "ford the river" and that later editors wrongly emended it to "abyss" out of a false taboo theory.
118
一九二九頁一〇行有凍寒積* (水) *［冰］雪雹腢冰之野據汲本、殿本改。 按：《淮南子》時則訓作「有凍寒積冰、雪雹霜霰、漂潤腢水之野」。 此注似有脫鬥，「腢冰」之「冰」應作「水」。
At p. 1929, line 10, collation entry: The critical apparatus marks (). Emended per the Ji and Palace editions: ［］ 、。 Editorial comment: "Huainanzi"「、、」. "冰" should read "水".
119
一九三〇頁四行垠音玉巾反按：「玉」原作「五」，逕改正。
"玉" originally read "五".
120
一九三〇頁六行* (躑) *［坎］風也據汲本改。
At p. 1930, line 6, collation entry: The critical apparatus marks (). Single-edition emendation: ［］ 。
121
一九三〇頁九行追慌忽於地底兮「底」原作「厎」，逕依汲本、殿本改。 按：「慌」《文選》作「荒」。
At p. 1930, line 9, "di" originally read "di"; this is changed directly according to the Jiben and Dianben editions. Wenxuan writes "荒" for "慌".
122
一九三〇頁九行出右密之闇野兮按：《文選》「右」作「石」。
At p. 1930, line 9, collation entry: ："Wenxuan"「」「」。
123
一九三〇頁一三行獻環琨與璵縭兮按：《文選》「璵」作「琛」。
At p. 1930, line 13, collation entry: ："Wenxuan"「」「」。
124
一九三〇頁一四行志浩蕩而不嘉按：汲本、殿本「蕩」作「蕩」，《文選》同。 文選「浩」作「皓」。
At p. 1930, line 14, the Jiben and Dianben editions write "dang" for "dang," as does the Wenxuan. The Wenxuan writes "hao" for "hao."
125
一九三〇頁一五行百卉含蘤按：《文選》「蘤」作「葩」。
At p. 1930, line 15, collation entry: ："Wenxuan"「」「」。
126
一九三一頁三行及晦視乃明按：集解引沉欽韓說，謂大荒北經「其暝乃晦，其視乃明」，注誤。
At p. 1931, line 3, the Jijie cites Shen Qinhan as saying that the Dahuang bei jing has, "When it dims, it is dark; when it looks, it is bright," and that the commentary is mistaken.
127
一九三一頁九行* (嗚) *［聽］之別體汲本、殿本「嗚」作「鳴」。 集解引沉欽韓說，謂注「鳴」乃「聽」之誤，說文「聽，笑貌」，憖與聽通。 今據改。
At p. 1931, line 9, collation entry: The critical apparatus marks (). The note marks bracketed "聽". the Jiben and Dianben editions writes "鳴" for "嗚". The Jijie cites Shen Qinhan, saying the commentary's "ming" is a mistake for "ting"; the Shuowen defines "ting" as a smiling look; yin and ting are interchangeable here. Collation entry: 。
128
一九三一頁一〇行服之* (神) *［成］仙據殿本改。
At p. 1931, line 10, collation entry: The critical apparatus marks (). Single-edition emendation: ［］ 。
129
一九三二頁六行抨巫咸以占夢兮按：《文選》「以」作「作」。
At p. 1932, line 6, collation entry: ："Wenxuan"「」「」。
130
一九三二頁六行* (合) *［含］嘉* (秀) *［禾］以為敷汲本作「合嘉禾以為敷」。 殿本作「含嘉秀以為敷」，文選同。 校補引錢大昭說，謂秀乃光武諱，作「禾」者不誤。 又李慈銘謂「合」當是「含」字之誤。 今據改按：沉家本謂此注引說文以解禾字，則章懷所據本實作「禾」，不作「秀」。
At p. 1932, line 6, collation entry: The critical apparatus marks (). The note marks bracketed "含". The critical apparatus marks (). The note marks bracketed "禾". The Palace edition has "with splendid grain-blossom to scatter," and the Wenxuan matches that wording. The collation supplement cites Qian Dazhao, who says that 秀 was Guangwu's tabooed personal name, so the reading "禾" is not wrong. Li Ciming adds that "combine" is almost certainly a miswriting of "contain." The text is now changed accordingly. The Shen family edition says this note cites Shuowen to explain the graph 禾, so the text used by Zhanghuai in fact read "禾", not "秀".
131
一九三二頁七行爾要思乎故居按：《文選》「爾」作「亦」。
At p. 1932, line 7, collation entry: ："Wenxuan"「」「」。
132
一九三二頁一四行□音* (居) *［古］於反張森楷《校勘記》謂居於鼎□，不為反語，「居」當為「古」之誤。 今據改。
At p. 1932, line 14, collation entry: □ The critical apparatus marks (). The note marks bracketed "古". Collation entry: 。
133
一九三三頁七行擾應龍以服輅按：《文選》「輅」作「路」。
At p. 1933, line 7, collation entry: ："Wenxuan"「」「」。
134
一九三三頁八行冠咢咢其映蓋兮按：《文選》「咢咢」作「巖巖」。
At p. 1933, line 8, collation entry: ："Wenxuan"「」「」。
135
一九三三頁九行八乘攄而超驤按：《文選》「攄」作「騰」。
At p. 1933, line 9, collation entry: ："Wenxuan"「」「」。
136
一九三三頁九行蜺旌飄而飛揚按：《文選》「而」作「以」。
At p. 1933, line 9, collation entry: ："Wenxuan"「」「」。
137
一九三三頁一〇行心灼藥其如湯按：《文選》「如」作「若」。
At p. 1933, line 10, collation entry: ："Wenxuan"「」「」。
138
一九三三頁一〇行左青琱以揵芝兮按：《文選》「以」作「之」。
At p. 1933, line 10, collation entry: ："Wenxuan"「」「」。
139
一九三三頁一一行委水衡乎玄冥按：《文選》「委」上有「後」字，「委」下無「水」字。
At p. 1933, line 11, collation entry: ："Wenxuan"「」「」，「」「」。
140
一九三三頁一二行澄淟涊而為清按：《文選》「澄」作「懲」。
At p. 1933, line 12, collation entry: ："Wenxuan"「」「」。
141
一九三三頁一五行素撫弦而餘音兮按：《文選》「素」下有「女」字。
At p. 1933, line 15, collation entry: ："Wenxuan"「」「」。
142
一九三三頁一五行既防溢而靜志兮按：《文選》「靜」作「靖」。
At p. 1933, line 15, collation entry: ："Wenxuan"「」「」。
143
一九三四頁六行乃今窮乎天外按：《文選》「窮」作「窺」。
At p. 1934, line 6, collation entry: ："Wenxuan"「」「」。
144
一九三五頁七行素威白武也按：汲本、殿本「武」作「虎」，此避唐諱改。 下「左青龍而右白武」同。
At p. 1935, line 7, the Jiben and Dianben editions write "hu" for "wu"; this text was altered to avoid a Tang taboo. The same editorial point applies to the note on "green dragon at left and white tiger at right" below.
145
一九三六頁四行使素女鼓五十弦* (琴) *［瑟］據《史記》改。 按：王先謙謂「琴」當作「瑟」。
At p. 1936, line 4, collation entry: The critical apparatus marks (). Editors emend the character to se, citing the Records of the Grand Historian. "琴" should read "瑟".
146
一九三六頁一七行□糝雷聲也按：「雷」原作「電」，逕改正。
"雷" originally read "電".
147
一九三七頁四行據開陽而俯盼兮按：《文選》「盼」作「□」。
At p. 1937, line 4, collation entry: ："Wenxuan"「」「□」。
148
一九三七頁五行雖遨遊以偷樂兮按：《文選》「遨遊」作「游娛」。
At p. 1937, line 5, collation entry: ："Wenxuan"「」「」。
149
一九三七頁一六行歐儒墨而為禽《文選》「歐」作「驅」。 按：集解引柳從辰說，謂「歐」當讀為「驅」。
At p. 1937, line 16, collation entry: "Wenxuan"「」「」。 Jijie cites Liu Congchen as saying that "歐" should be read as "驅".
150
一九三八頁一行共夙昔而不貳兮固終始之所服也至懼余身之未□也按：《文選》「共」作「恭」，「昔」作「夜」，無兩「也」字。
At p. 1938, line 1, collation entry: □ ："Wenxuan"「」「」，「」「」，「」。
151
一九三八頁九行歔欷歸耕來日安所耕歷山盤乎按：《文選》李注「日」「乎」均作「兮」。
At p. 1938, line 9, collation entry: ："Wenxuan"「」「」「」。
152
一九三九頁七行能入火自燒按：《文選》遊仙詩注引「自」作「不」，類聚七十八引仍作「自」。
At p. 1939, line 7, collation entry: ："Wenxuan"「」「」，「」。
153
一九三九頁九行果乘白鵠住山顛汲本、殿本「住」作「往」。 按：《文選》遊仙詩李注作「駐」，駐住聲近義通。
At p. 1939, line 9, the Jiben and Dianben editions write "wang" for "zhu." Li's Wenxuan note to the "Youxian" poem writes "駐"; 駐 and 住 are close in sound and compatible in meaning.
154
一九四〇頁一二行清即青陽也按：「青陽」原作「清陽」，逕改正。
"青陽" originally read "清陽".
155
西鄂，縣，故城在今鄧州向城縣南，有平子墓及碑在焉，崔瑗之文也。
Xi'e county's old site lies south of present Xiangcheng in Dengzhou; Zhang Heng's grave and inscribed stele survive there, with an epitaph by Cui Yuan.
156
桓譚《新論》曰：「揚雄作玄書，以為玄者，天也，道也。 言聖賢製法作事，皆引天道以為本統，而因附續萬類﹑王政﹑人事﹑法度，故宓羲氏謂之易，老子謂之道，孔子謂之元，而揚雄謂之玄。 玄經三篇，以紀天地人之道，立三體有上中下，如禹貢之陳三品。 三三而九，因以九九八十一，故為八十一卦。 以四為數，數從一至四，重累變易，竟八十一而□，不可損益。 以三十* (五) *［六］蓍揲之。 玄經五千餘言，而傳十二篇也。」
Huan Tan's New Discourses says: "Yang Xiong wrote the Mystery, holding that Mystery means Heaven and means the Way. Sages ground law and action in Heaven's pattern, then extend it through nature, statecraft, and statute—hence Fuxi's Changes, Laozi's Way, Confucius's Originating Power, and Yang Xiong's Mystery are one lineage under different names. The Xuan is in three parts for heaven, earth, and man, each with upper, middle, and lower tiers—analogous to the three grades in the Tribute of Yu. Three times three yields nine, and nine times nine yields eighty-one, which is why the work frames eighty-one symbolic figures. The numerology works in fours, cycling from one through four until the pattern closes at eighty-one, neither adding nor subtracting a step. The commentary continues "using thirty-" with a lacuna before the next graph. The critical apparatus marks (). The note marks bracketed "六". The Xuan text exceeds five thousand graphs, with twelve chapters of traditional commentary."
157
子雲當哀帝時著太玄經，自漢初至哀帝，二百歲也。
Yang Xiong finished the Taixuan under Emperor Ai; two centuries separate Han's rise from that reign.
158
自中興至獻帝，一百八十九年也。
From Guangwu's restoration to the last Han emperor spans one hundred eighty-nine years.
159
自此已上，並衡與崔瑗書之文也。
Everything above this point comes from Zhang Heng's letter to Cui Yuan.
160
漢官儀「太史令屬太常，秩六百石」也。
The Han Official Ceremonies says, "The Prefect Grand Astrologer belongs to the Minister of Ceremonies, rank six hundred piculs."
161
漢名臣奏曰，蔡邕曰：「言天體者有三家：一曰周髀，二曰宣夜，三曰渾天。 宣夜之學絕，無師法。 周髀術數具存，考驗天狀，多所違失，故史官不用。 唯渾天者，近得其情，今史官所用候台銅儀，則其法也。」 靈憲序曰：「昔在先王，將步天路，用定靈軌。 尋緒本元，先准之於渾體，是為正儀，故靈憲作興。」 衡集無筭罔論，蓋網絡天地而筭之，因名焉。
Cai Yong, in the collection of ministerial memorials, names three cosmological schools: "Zhou bi, Xuan ye, and Hun tian. The Xuan ye teaching died out and left no living transmission. Zhou bi math survives intact yet fails observational checks, which is why the court astronomers set it aside. Only the armillary Hun tian model fits the sky; the bronze instruments on the imperial observatory follow that tradition." Zhang Heng's Lingxian preface begins: "the ancient kings, before mapping heaven's road, first fixed the spirit tracks. They traced principle to its root and aligned it with the armillary sphere as the true gauge; hence the Lingxian." Zhang Heng's collected works lack a separate Suanshu Lun; the title likely referred to a computational net cast over heaven and earth.
162
閒，非也。 衡集云：「觀者，觀余去史官五載而復還，非進取之勢也。 唯衡內識利鈍，操心不改。 或不我知者，以為失志矣。 用為閒餘。 余應之以時有遇否，性命難求，因茲以露余誠焉，名之應閒厔。」
Here xian means "idle" or "off the mark," not "leisure. Zhang Heng explains the word "observer": someone watching him leave the astrologer's post for five years and return—not a careerist maneuver. Only Zhang Heng, knowing his own strengths and limits, kept his purpose unchanged. Those who misunderstood him thought he had abandoned his aims. Hence the piece takes the title Response to Idle Criticism. He answers that success and setback alternate and fate cannot be forced; he lays out his sincerity under the title Response to Idle Criticism."
163
《論語》曰，孔子曰：「下學而上達。」 注云：「下學人事，上知天命也。」
The Analects quotes Confucius: "study the human realm below to comprehend what lies above." The gloss reads: "learn the human world below, grasp Heaven's mandate above."
164
《尚書》曰：「立功立事，可以永年。」 逸詩曰：「祈招之愔愔，式昭德音。」 式，用也。 昭，明也。
The Documents says: "Establish merit and establish affairs, and you may prolong the years." A lost ode says: "Prayer's summons is gentle and still; thereby display virtuous sound." Shi here means "to employ" or "thereby." Zhao means to illuminate or make manifest.
165
《尚書》伊尹曰：「予弗克俾厥後，惟堯舜其心，愧恥若撻於巿。」 旌，明也。 素猶志也。
The Documents records Yi Yin as saying: "If I cannot make my successor's heart that of Yao and Shun, I feel shame as though whipped in the marketplace." Jing means to display or make plain. Su here carries the sense of inner purpose or plain substance.
166
咎單、巫咸，並殷賢臣也。 《尚書》曰：「咎單作明居。」 又曰「巫咸保乂王家」也。
Gao Dan and Wu Xun served as eminent ministers of the Shang house. The Documents says: "Gao Dan dwelt in clarity." It also says "Wu Xian preserved and ordered the royal house."
167
申伯，申國之伯也； 樊仲，仲山甫也，為樊侯：並周宣王之卿士。 《詩·大雅》曰：「維申及甫，維周之翰。」 註：「翰，干也。 服袞謂申伯為頤宰，服袞冕之服也。」 又曰：「錫爾介圭，以作爾寶。」 注云「寶，瑞也。 圭長尺二寸謂之介」也。
The Earl of Shen ruled the state of Shen; Fan Zhong is Zhong Shanfu, enfeoffed as marquis of Fan—both were senior ministers to King Xuan of Zhou. The Odes, Greater Ya, says: "Shen and Fu are the bulwarks of Zhou." The gloss: "Han means shield. "Robed for court" means the Earl of Shen acted as chief steward in full ritual dress." The ode continues: "the king grants a tall jade sceptre as his token." The commentary says: "Bao means auspicious token. A sceptre measuring one chi two cun is called the "great" jade."
168
《易系詞》曰「盛德大業，至矣哉！ 富有之謂大業，日新之謂盛德」也。
The Changes, Appended Remarks, says "Supreme virtue and the great enterprise—how they reach the utmost! Completeness is named the great enterprise; daily renewal is named supreme virtue."
169
《論語》曰：「篤信好學。」 又曰：「仁者安仁。」 又曰：「鑽之彌堅。」 「博我以文，約我以禮。」
The Analects says: "Be steadfast in faith and fond of learning." It also says: "The humane man rests in humaneness." It also says: "The more you bore into it, the harder it becomes." "He widens me with letters and reins me with rite."
170
日官，史官也。 左傳曰：「天子有日官。」 《爾雅》曰：「原，再也。」
Riguan means the court astronomer. The Zuo Tradition says: "The Son of Heaven has a sun-official." The Erya glosses yuan as "once more."
171
老子曰：「曲則全，枉則* (正) *［直］。」 又曰：「夷道若類，進道若退。」 易雜卦曰：「需，不進也。」
Laozi says: "Bending, then whole; crooked, then— The critical apparatus marks (). straight." He also says: "The level Way seems rough; advancing in the Way seems like retreating." The Yi's "Miscellaneous Hexagrams" says: "Need means not advancing."
172
天衢，天道也。 言徒銳思作靈憲、渾天儀等也。
Tianqu names the high road of Heaven's pattern. The line notes he poured wit into the Lingxian and bronze instruments rather than into politics.
173
揭，褰衣也，音丘例反。 《詩鄁風》曰：「深則厲，淺則揭。」 爾雅曰：「由帶以上為厲，由膝以下為揭。」 言遭時制宜，遇深水則厲，淺則揭也。 《易隨卦》：「隨時之義大矣哉！」 《莊子》曰：「朱泙曼學屠龍於支離益，單千金之家，三年技成而無所用。」 技音渠綺反。 責衡何獨妙思於機巧者也。
Jie is to gather the skirt wading deep; read quli. The Odes, Bei Airs, says: "Where it is deep, wade; where shallow, lift the hem." The Erya says: "From the girdle upward is wading; from the knee downward is lifting the hem." The gloss: adapt the crossing to depth—wade or hike as the ford demands. The Yi on the hexagram Sui: "How great is the meaning of suiting the time!" The Zhuangzi says: "Zhu Pingman studied dragon-slaughter under Zhili Yi, exhausted a thousand in gold, and after three years had a skill with no use." Skill is read in the rising tone (quqi). The critic asks why Zhang Heng alone lavishes wit on machines.
174
音三。
San is the numeral three.
175
垂翅故棲，謂再為史官也。 盍，何不也。 銛，利也。 諸，之也。 閒者言衡作三輪木雕，尚能飛轉，已乃垂翅故棲，何不調其機關使利而高飛邪？ 《傅子》曰「張衡能令三輪獨轉」也。
The folded wings line means returning to the historian's post. He is the classical "why not." Xian means keen or sharpened. Zhu equals the genitive particle. The question: if a wooden bird could fly, why not tune the gears and rise instead of settling? The Fu zi says "Zhang Heng could make three wheels turn by themselves."
176
《詩·大雅·文王篇》曰「永言配命，自求多福」也。
The Odes, Greater Ya, "King Wen," says "Long match your mandate, seeking much blessing for yourself."
177
《左傳》曰：「人生在勤，勤則不匱。」 又曰：「不索何獲，吾欲求之。」
The Zuo Tradition says: "Human life rests in diligence; with diligence there is no want." It adds: "without striving you harvest nothing—and the speaker means to strive."
178
克，勝也。 衡集作「美言以巿」也。
Ke means to overcome or best. Zhang Heng's own text has "fine words to buy favor."
179
《詩·小雅》曰：「伐木丁丁，鳥鳴嚶嚶，出自幽谷，遷於喬木。」 喻求仕遷於高位，振揚德音，如金玉之聲。 孟子曰：「金聲而玉振［之］。」
The Odes, Lesser Ya, says: "Woodcutters' ding-ding, birds' crying ying-ying; out of the deep valley, up to the tall tree." The image is promotion that rings like bronze and jade. Mencius says: "Metal sound and jade vibration [for it]."
180
吝，恥也。 《左傳》曰：「宋公靳之。」 杜預注云：「戲而相愧曰靳。」
Lin is shame or stinginess of honor. The Zuo Tradition says: "Duke Song of Song jeered at him." Du Yu's note: "Teasing so as to shame one another is called jin."
181
《方言》曰：「凡物盛而多，齊宋之郊謂之伙。」 音和果反。
The Fangyan says: "Where things abound, in the Qi-Song border they call it huo." Pronunciation heguo.
182
《孟子》曰：「仁義忠信，樂善不倦，此天爵也。 公卿大夫，此人爵也。」 案：此謂天子高縣爵位，得者在命也。
Mencius lists Heaven's innate honors: "humaneness, right, loyalty, tireless love of good. Court rank is the nobility that men confer." The gloss: the throne dangles high rank, but fate decides who wins it.
183
速，召也。 懷，來也。 旃，之也。
Su means to summon or call. Huai here means "come to you." Zhan equals the particle zhi.
184
面，偝也。
Mian is to turn away or ignore.
185
阽，危也。
Dian means to stand on the brink of danger.
186
《孟子》陳代問孟子曰：「枉尺而直尋，若可為也？」 孟子曰：「昔齊景公田，招虞人以旌，不到，將殺之。 志士不忘在溝壑，如不待招而往，何哉？ 且夫枉尺而直尋者，以利言也。 如以利，則枉尋直尺而利，亦可為歟？」 趙岐注云：「志士，守義者也。 君子固窮，故虞人不得其招尚不往，如何君子不* (得) *［待］其招而妄見也。 尺小尋大，不可枉大就小，而以要利也。」
Mencius: Chen Dai asked Mencius, "Bend a foot to straighten eight feet—may one do it?" Mencius said: "Once Duke Jing of Qi hunted and waved a banner to summon the park-keeper; the man would not come, and the duke meant to kill him. The worthy remembers he may die in a ditch; he will not answer a wrongful summons. Mencius says the inch-for-yard argument is really about gain. If profit rules, why not sacrifice a yard for an inch?" Zhao Qi's commentary: "Resolute man means one who guards right. The gentleman endures poverty; the warden refused a bad summons—how should the gentleman The critical apparatus marks (). The note marks bracketed "待". One must not trade a large span for a tiny gain for the sake of profit."
187
猜，嫌也。 簋，食器也。 飧音孫。 《詩》云：「有蒙簋飧。」 饌音仕卷反，餔音補故反，並謂食也。 屑猶介也。 以，用也。 爰旌瞀，餓人也。 一作「爰精目」。 《列子》曰：「東方有人焉，曰爰旌目，將有適也，而餓於道。 狐丘父之盜曰丘，見而下壺飧以餔之。 爰旌目三餔而後能視，曰：『子何為者？』* (也) *［曰］：『我狐父之人丘也。』 爰旌目曰：『嘻，汝非盜邪？ 吾義不食子之食也。』 兩手據地而歐之，不出，喀喀而死。」
Cai is suspicion or distrust. A gui is a grain bowl. Sun is read in the level tone. The Odes says: "There is a covered basket of cooked grain." Zhuan and bu are both glossed as food, with fanqie readings given. Xie here means scruple or refuse. Yi means "to use." Yuan Mingmao is the starving worthy of legend. One text writes "Yuan Jingmu." The Liezi says: "In the east was a man called Yuan Jingmu; about to travel, he starved by the road. A bandit named Qiu from Huqiu offered him food. After three meals his sight returned and he asked who fed him. The critical apparatus marks (). The note marks bracketed "曰". Yuan Jingmu then cries, 'You must be a robber? I will not eat your food, because of righteousness.' He tries to vomit the meal and chokes to death."
188
《孟子》：「陳臻問曰：『前於齊，王饋兼金一百而不受； 於宋，饋七十鎰而受。 前日之不受是，則今受之非也？』 孟子曰：『皆是也。 當在宋也，予將遠行，遠行者必以贐，予何為不受？ 若於齊，則未有處也，無處而饋之，是貨之也。 焉有君子而可以貨取乎？』」 趙岐注云：「兼金，好金也。 價兼倍於惡者，故曰兼金。 一百，百鎰也。 二十兩為鎰。 贐，送行者贈賄之禮也。 在齊時無事，於義未有所處也。 義無所處而饋之，是以貨賄* (所) *取我，欲使我懷惠也。」
The Mencius: "Chen Zhen asked, 'Earlier in Qi the king sent a hundred yi of doubled gold and you would not take it; In Song a smaller gift was accepted. He asks whether consistency forbids taking the second gift. Mencius answers that both choices were right. In Song he needed travel money for a long journey. In Qi there was no proper reason, so the gold would have been a bribe. No gentleman sells himself for gold?'" Zhao Qi's commentary: "Doubled gold means fine gold. It costs twice ordinary gold, hence the name. One hundred counts one hundred yi ingots. Twenty liang equal one yi. Jin is the farewell gift for the road. In Qi he had no official business, hence no moral occasion to accept. Gifts without moral ground are plain bribery The critical apparatus marks (). Collation entry: took me, wishing to make me cherish the favor."
189
解裋褐謂寧戚也。 委臿築謂傅說也。 裋音常主反。 方言曰「自關而西，謂襜褕短者謂之裋」也。
"Stripping coarse cloth" alludes to Ning Qi. "Laying down builder's tools" alludes to Fu Yue. Shu is read changzhu. The Fangyan says: "West of the passes they call a short unlined coat shu."
190
「受」或作「爰」。
Some manuscripts write "yuan" for "shou."
191
朣朦言未晤也。
Tongmeng means dim-sighted, not yet enlightened.
192
《史記》曰：「黃帝迎日推策，舉風後、力牧以理人，順天地之紀，幽明之占。」 又曰：「旁羅日月星辰。」 春秋內事曰：「黃帝師於風後，風後善於伏羲氏之道，故推演陰陽之事。」 蓺文志陰陽流有風後十三篇也。
The Shiji says: "The Yellow Emperor welcomed the sun and calculated by counting rods, raised up Fenghou and Limu to govern the people, and followed the order of Heaven and Earth and the divinations of hidden and manifest things." It also says: “It spreads alongside the sun, moon, stars, and constellations.” The Chunqiu nei shi says: “The Yellow Emperor took Feng Hou as his teacher. Feng Hou was skilled in the Way of Fuxi, and therefore worked out the matters of yin and yang.” In the Treatise on Arts and Letters, the Yin-Yang school has thirteen chapters by Fenghou.
193
帝王紀曰：「少昊字清陽。」 《國語》楚觀射父曰：「少□之衰也，九黎亂德，人神雜糅，不可方物。 顓頊承之，乃命南正重司天以屬神，命火正黎司地以屬人。」 重，少昊氏之子。 黎，顓頊氏之子。
The Annals of Emperors and Kings says: "Shaohao's courtesy name was Qingyang." The Guoyu records that Guanshe Fu of Chu said: “When Shaohao declined, the Nine Li threw virtue into disorder; humans and spirits mingled together and could not be distinguished. Zhuanxu inherited this and then commanded Chong, Southern Corrector, to oversee Heaven and connect with the spirits, and commanded Li, Fire Corrector, to oversee Earth and connect with humans.” Chong was a son of Shaohao. Li was a son of Zhuanxu.
194
《左傳？ 郯子曰：「少□鳥師而鳥名。 鳳鳥氏歷正也，玄鳥氏司分也，伯趙氏司至也，青鳥氏司啟也，丹鳥氏司閉也。」 又晉蔡墨曰：「少□氏有四叔，曰重，曰該，曰修，曰熙，實能金木及水，使重為句芒，該為蓐收，修及熙為玄冥。」 四叔分主三正，言其不兼業也。
The Zuo Zhuan? Tanzi said: “Shaohao had bird officials, and named offices after birds. The Fengniao clan was calendar corrector, the Xuanniao clan oversaw the equinoxes, the Bozhao clan oversaw the solstices, the Qingniao clan oversaw openings, and the Danniao clan oversaw closings." Again, Cai Mo of Jin said: “Shaohao had four uncles: Chong, Gai, Xiu, and Xi. They were able to govern metal, wood, and water, so Chong was made Goumang, Gai was made Rushou, and Xiu and Xi were made Xuanming.” The four uncles separately presided over the three standards, meaning they did not combine offices.
195
夏至日北極而影短，晝六十刻，夜四十刻。 冬至日南極而影長，夜六十刻，晝四十刻也。 《易通卦驗》曰：「冬至，晷長丈三尺。 夏至，晷長尺五寸。」 謂立八尺表之陰也。
At the summer solstice the sun reaches the northern extreme and the shadow is short; day is sixty watches and night forty watches. At the winter solstice the sun is at its southern extreme and shadows are long; night is sixty ke, and day is forty ke. The Yi tong gua yan says: “At the winter solstice, the gnomon shadow is one zhang and three chi long. At the summer solstice, the gnomon shadow is one chi and five cun long.” This means the shadow cast by setting up an eight-chi gnomon.
196
該，備也。
Gai means complete.
197
《說文》曰：「龍，鱗蟲之長，能幽能明，能小能巨，能短能長，春分而登天，秋分而入川。」 言出入有時也。 賈逵注國語曰：「淈，亂也。」 淈音骨。
The Shuowen says: "Dragon, chief of scaly creatures, can be hidden or bright, small or large, short or long; at the vernal equinox it mounts heaven, at the autumn equinox it enters the stream." This means that its going out and coming in each has its proper time. Jia Kui’s commentary on the Guoyu says: “Gu means disorder.” Gu is pronounced gu.
198
尹，正也。 道行言道得申也。 流俗本作「行道」者，非也。
Yin means correct. “The Way proceeds” means that the Way is able to extend itself. Popular editions that write “proceeding on the Way” are wrong.
199
辟，君也。 《公羊傳》曰，孔子制《春秋》，以俟後聖也。
Bi means ruler. The Gongyang Tradition says that Confucius made the Spring and Autumn in order to await a later sage.
200
衡集「考」字作「丁」。 丁，當也。
In Zhang Heng's collected works, the graph "kao" is written as "ding." Ding means to correspond.
201
麗，附也。 《公羊傳》曰：「君若贅旒然。」 旒，旗旒也。 言為下所執持西東也。
Li means to attach. The Gongyang Tradition says: “Your lord is like a pendant streamer.” Liu means the streamers of a banner. This means being held by those below and pulled west and east.
202
燭之武，鄭大夫也。 縋，縣繩於城而下也。 《左傳》曰，秦伯圍鄭，鄭伯使燭之武夜縋而出，說秦，秦伯為之退師。
Zhu Zhiwu was a grandee of Zheng. Zhui means to suspend a rope from a city wall and descend by it. The Zuo Zhuan says that when the Earl of Qin surrounded Zheng, the Earl of Zheng sent Zhu Zhiwu down by rope at night to go out and persuade Qin, and the Earl of Qin withdrew his army for his sake.
203
魯仲連，齊人也。 時燕將守聊城，仲連為書系箭射聊城中，燕將自殺。 見《史記》。 □，廢也。 柝，行夜木也。
Lu Zhonglian was a man of Qi. At that time the Yan general was defending Liaocheng. Zhonglian wrote a letter, tied it to an arrow, and shot it into Liaocheng; the Yan general killed himself. This is seen in the Shiji. The damaged graph means "to discard." A tuo is the wooden clapper used by night patrols.
204
張儀說諸侯連和事秦為橫，蘇秦說諸侯連兵拒秦為從。 蘇秦往則從合，張儀來則從離。
Zhang Yi persuaded the lords to link in harmony and serve Qin; this was called the horizontal alliance. Su Qin persuaded the lords to link their armies and resist Qin; this was called the vertical alliance. When Su Qin went, the vertical alliance united; when Zhang Yi came, the vertical alliance split apart.
205
梟猶勝也，猶六博得梟則勝。
Xiao is like victory, as in liubo, where obtaining the owl piece means victory.
206
《前書》曰，樊噲，沛人也，封舞陽侯。 高帝嘗病，惡見人，臥禁中，詔戶者無得入。 噲乃排闥直入，流涕曰：「獨不見趙高之事乎？」 帝笑而起也。
The Former Han says that Fan Kuai was a man of Pei and was enfeoffed as Marquis of Wuyang. Emperor Gao once became ill, disliked seeing people, and lay in the prohibited palace; he ordered the gatekeepers not to let anyone enter. Fan Kuai then pushed through the door and went straight in, saying with tears streaming down: “Do you alone not see the affair of Zhao Gao?” The emperor laughed and rose.
207
前書曰，沛公方踞默，令兩女子洗足，而見酈食其，食其曰：「必欲聚徒合義兵，誅無道，不宜踞見長者。」 於是沛公輟洗謝之。
The Former Han says that Pei Gong was sitting sprawled out in silence, with two women washing his feet, when he received Li Yiji. Li Yiji said, "If you mean to gather followers, join righteous troops, and punish the lawless, you should not receive an elder while sprawled out." Thereupon the Duke of Pei stopped washing and apologized to him.
208
喻君臣相感也。 焦贛《易林》曰「黿鳴岐野，□應於泉」也。
This illustrates ruler and minister responding to one another. Jiao Gong's Yilin says, "A giant turtle cries in the wilds of Qi, and □ answers in the spring."
209
隱，病也。 《國語》曰「勤恤人隱，而除其害」也。
Yin means illness. The Guoyu says, "Diligently care for the people's hidden sufferings and remove their harms."
210
《前書音義》曰：「諜，譜第也。」 與「牒」通。 司馬遷字子長，作《史記》，著功臣等傳，爛然各有第序也。
The Former Han Pronunciations and Meanings says: “Die means a register of rank and order.” It is interchangeable with "die" (document). Sima Qian, styled Zichang, wrote the Shiji and composed the biographies of meritorious ministers and others; they are brilliantly arranged, each in its proper order.
211
女魃，旱神也。 北猶退也。 應龍，能興雲雨者也。 《山海經》曰：「蚩尤作兵伐黃帝，黃帝乃令應龍攻之冀州之野。 應龍蓄水，蚩尤請風伯、雨師從，大風雨。 黃帝乃下天女曰* (妖) **[□]*，雨止，遂殺蚩尤。* (妖) **[□]*不得復上，所居不雨。」* (妖) **[□]*亦魃也，音步末反。 「聲」或作「罄」，「容」或作「客」，衡集「容」作「害」，並未詳也。
Nuba is the drought spirit. Bei is like retreating. Yinglong is the dragon able to raise clouds and rain. The Classic of Mountains and Seas says, "Chiyou made weapons and attacked the Yellow Emperor. The Yellow Emperor then ordered Yinglong to attack him in the wilds of Jizhou. Yinglong stored up water, and Chiyou requested Wind Earl and Rain Master to follow him, producing great wind and rain. The Yellow Emperor then sent down the heavenly woman called The critical apparatus marks (). Collation entry: [□]，，。 The critical apparatus marks (). Collation entry: [lacuna] could not rise again; where it dwelt, no rain fell." The apparatus marks the graph yao. Collation entry: [□]，。 One version writes "sheng" as "qing," and another writes "rong" as "ke"; Zhang Heng’s collected works write "rong" as "hai." None of these variants is clear.
212
棲，息也。 《禮記月令》曰：「季夏土潤溽暑。」 鶉火，午之宿也。 三月在午，六月在酉。 言當季夏之時，鶉火退於酉。 冱，凝也。
Qi means to rest. The Monthly Ordinances in the Record of Rites says: "In the last month of summer, the earth is moist and the heat is humid." Chunhuo is the lunar lodge corresponding to wu. The third month is at wu, and the sixth month is at you. This means that in the last month of summer, Chunhuo retreats to you. Hu means congealed or frozen.
213
質、劑猶今分支契也。 並、共猶言交通也。 《周禮》曰：「凡賣買者質劑焉，大巿以質，小巿以劑。」 鄭玄注云：「兩書一札，同而別之，長曰質，短曰劑。」 劑音子隨反。
Zhi and ji are like the divided tally contracts used today. Bing and gong are like saying intercourse or exchange. The Zhou li says: "In all selling and buying, they use tallies and contracts; in the great markets they use tallies, and in the small markets they use contracts." Zheng Xuan explains: "Two documents were written on one slip, matching but kept distinct; the longer was called zhi, the shorter ji." Ji is pronounced fanqie zi-sui.
214
《左傳》魯叔孫豹曰：「太上有立德，其次有立功，其次有立言。」 杜預注云：「立德，黃帝、堯、舜也。 立功，禹、稷也。 立言，史佚、周任、臧文仲。」
In the Zuo Tradition, Shusun Bao of Lu said: “The highest thing is to establish virtue; next is to establish merit; next is to establish words.” Du Yu comments: “Establishing virtue means the Yellow Emperor, Yao, and Shun. Establishing merit means Yu and Ji. Those who established words were Shi Yi, Zhou Ren, and Zang Wenzhong."
215
《易系詞》曰「通其變，使人不倦」也。
The Appended Phrases of the Changes says: “They penetrate its transformations and keep people from weariness.”
216
契猶刻也。 《呂氏春秋》曰：「楚人有涉江者，其□自舟中墜於水，遽契其舟，曰『是吾□所從墜也』。 舟已行而劍不行，若此求劍，不亦惑乎！」 《韓子》曰「宋人有耕者，田中有株，兔走觸之，折頸而死，因釋耕守株，冀復得兔，為宋國笑」也。
Qi is like carving. The Lushi Chunqiu says: "There was a man of Chu crossing a river whose sword fell from his boat into the water. He hurriedly carved his boat and said, 'This is where my sword fell.' The boat had already moved on, but the sword had not moved. To seek the sword like this, is it not delusion!” The Han Feizi says: “There was a man of Song who was plowing. In his field there was a stump; a rabbit ran into it, broke its neck, and died. He then put aside his plow and watched the stump, hoping to get another rabbit, and was laughed at by the state of Song.”
217
《史記》曰，越王句踐先吳興師，吳王聞之，悉發精兵擊越，敗之於夫椒。 越王乃以余兵五千人保棲於會稽。 此為冒愧逞願，自取敗也。
The Shiji says that when King Goujian of Yue first raised troops against Wu, the King of Wu heard of it, mobilized all his elite troops to attack Yue, and defeated it at Fujiao. The king of Yue then used his remaining five thousand soldiers to hold out at Kuaiji. This was to brave shame in pursuit of desire and bring defeat upon himself.
218
捷，疾也。 歙，斂也，音翕。 《孟子》曰：「阿意事貴，脅肩所尊，俗之情也。」 歙亦脅也。
Jie means swift. Xi means to draw in; it is pronounced xi. The Mencius says: “To bend one’s intent in serving the noble and hunch one’s shoulders before those one honors is the common temper of the age.” Xi also means coercion.
219
《前書》曰：「羌戎弓矛之兵器不犀利。」 音義曰：「今俗謂刀兵利為犀。 犀，堅也。」 詩衛風曰：「招招舟子，人涉卬否。 人涉卬否，卬須我友。」 卬，我也。 須，待也。 鄭玄注云：「人皆涉，我友未至，我獨待而不涉。 言室家之道，非得所適貞女不行，非得禮義婚姻不成，喻仕當以道，不求妄進也。」
The Former Han says: "The bows, spears, and weapons of the Qiang and Rong are not sharp." The Pronunciations and Meanings says: “In common speech today, when blades and weapons are sharp, they are called xi. Xi means hard.” The Wei Airs of the Poetry say: “The boatman beckons and beckons; others cross, but I do not. If others cross, I do not; I wait for my friend." Ang means "I." Xu means to wait. Zheng Xuan comments: “Everyone else crosses; my friend has not yet arrived, so I alone wait and do not cross. The passage uses marriage as an analogy for office: one should proceed only with a fitting, upright match and only through proper rites, just as a scholar should take service by the Way and not push recklessly for promotion."
220
姑，且也。 休，美也。 吝，恥也。
Gu means for the moment. Xiu means beautiful. Lin means shame.
221
惛猶悶也。 《易》曰：「不見是而無悶，樂則行之，憂則違之。」 又曰「居上位而不驕，在下位而不憂」也。
Hun is like being stifled or troubled. The Changes says: “Not seeing what is right, yet without resentment; when happy, one proceeds; when worried, one withdraws.” It also says: “In a high position he is not arrogant; in a low position he is not troubled.”
222
帝王紀曰：「黃帝以風後配上台，天老配中台，五聖配下台，謂之三公。 其餘知天、規紀、地典、力牧、常先、封胡、孔甲等，或以為師，或以為將。」 蓺文志陰陽有地典六篇。 殷彭即老彭，殷賢人也。 睨，視也。 高視大談，言不同流俗。 衡集作「矢談」，矢亦直也，義亦通也。
The Diwang ji says: “The Yellow Emperor paired Feng Hou with the Upper Terrace, Tianlao with the Middle Terrace, and the Five Sages with the Lower Terrace; these were called the Three Dukes. The others, Zhitian, Guiji, Didian, Limu, Changxian, Fenghu, Kongjia, and the rest, some he made teachers and some he made generals.” In the Treatise on Arts and Letters, the Yin-Yang school has six chapters of Didian. Yin Peng is Lao Peng, a worthy man of Yin. Ni means to look. “Looking high and speaking grandly” means not conforming to vulgar custom. Zhang Heng’s collected works write “shi tan”; shi also means straight, so the meaning also works.
223
技，巧也，音伎。 本或作「拔」，誤也。
Ji means skillful; it is pronounced like ji. Some copies write “ba”; this is wrong.
224
輪扁謂為輪者名扁也。 扁音皮殄反。 《莊子》曰：「輪扁對齊桓公曰：『斲輪之法，徐則甘而不固，疾則苦而不入。 不疾不徐，得之於手而應之於心，口不能言也。 臣不能以喻臣之子，臣子亦不能受之於臣。』」 言泙曼屠龍既無所用，輪扁斲輪亦不能教人也。 泙音匹萌反。
Wheelwright Bian means a wheelwright named Bian. Bian is pronounced with the fanqie pi-tian. The Zhuangzi says: “Wheelwright Bian replied to Duke Huan of Qi: ‘In the method of cutting wheels, if one goes slowly it is sweet but not firm; if one goes quickly it is bitter and does not enter. Neither too fast nor too slow, one gets it in the hand and responds to it in the heart; the mouth cannot express it. I cannot explain it to my son, and my son cannot receive it from me.’” This says that Pingman's dragon-slaying had no use, and Wheelwright Bian's wheel-carving also could not be taught to others. Ping is pronounced with the fanqie pi-meng.
225
□，蝦罶也，音胡媧反。 《周易旅上九》曰：「先笑而後號咷。」
□ means a shrimp trap; it is pronounced fanqie hu-wa. The Changes, in the top nine of Lu, says: "First laughing, then wailing and crying."
226
《左傳》曰，晉欒盈復入於晉，欒氏之力臣曰督戎，國人懼之。 斐豹謂范宣子曰：「苟焚丹書，我殺督戎。」 宣子曰：「而殺之，所不請於君焚丹書者有如日。」 乃殺之。 杜注曰：「蓋豹犯罪，沒為官奴，以丹書其罪。」 《左傳》，衛伐邢，禮至與國子巡城，掖以赴外，殺之。 禮至自為銘曰：「余掖殺國子，莫余敢止。」 國子，邢正卿。 禮至本衛人，仕邢為大夫。 掖謂挾之而投於城外也。 衡集「豹」字作「隸」也。
The Zuo Zhuan says that Luan Ying of Jin reentered Jin. A strong retainer of the Luan clan was named Durong, and the people of the state feared him. Fei Bao said to Fan Xuanzi: “If you burn the red register, I will kill Durong.” Xuanzi said: “If you kill him, then if I do not ask the lord to burn the red register, may the sun witness it.” He then killed him. Du’s commentary says: “Bao had committed a crime, was confiscated as a government slave, and his offense was written in red.” In the Zuo Zhuan, Wey attacked Xing. Li Zhi and Guozi patrolled the city wall, seized him under the arm, threw him outside, and killed him. Lizhi made an inscription for himself: “I held and killed the lord’s son; none dared stop me.” Guozi was chief minister of Xing. Lizhi was originally a man of Wei and served Xing as a grandee. Ye means to clasp someone and throw him outside the city wall. Zhang Heng’s collected works write the graph “bao” as “li.”
227
左傳曰，秦師襲鄭及滑。 鄭商人弦高將巿於周，遇之，以牛十二犒師。 曰：「寡君聞吾子將出於獘邑，敢犒從者。」 秦孟明曰：「鄭有備矣。」 滅滑而還。 墨子曰：「公輸般為雲梯以攻宋，墨子解帶為城，以牒為械，公輸般九攻，墨子九拒。 公輸之攻墨，墨子之守有餘。 楚王曰：『善哉，吾請無攻宋矣。』」
The Zuo Tradition says that the Qin army made a surprise attack on Zheng and reached Hua. Xian Gao, a merchant of Zheng, was going to trade in Zhou and encountered them; he used twelve oxen to feast the army. He said: “Our humble lord has heard that you are about to pass out through our poor city, and dares to feast your followers.” Mengming of Qin said: “Zheng is prepared.” They destroyed Hua and returned. The Mozi says: “Gongshu Ban made cloud ladders to attack Song. Mozi untied his belt to make a city wall and used writing tablets as siege implements; Gongshu Ban attacked nine times, and Mozi resisted nine times. Gongshu attacked Mozi, but Mozi had more than enough defenses. The king of Chu said: ‘Good. I ask that we not attack Song.’”
228
貫高，趙相也。 端猶正也。 獨正言趙王不反，高帝賢而赦之。 蘇武使匈奴中，杖節臥起，節毛盡落。 並見《前書》。
Guan Gao was chancellor of Zhao. Duan is like zheng, "correct." He alone spoke correctly, saying that the King of Zhao had not rebelled; Emperor Gao considered him worthy and pardoned him. When Su Wu was sent among the Xiongnu, he held his credential staff while lying down and rising, until all the hair on the staff fell away. Both are found in the Former Han History.
229
《列子》曰：「蒱且子之弋，弱弓纖繳，乘風振之，連雙鶬於青雲之際。」 又曰：「詹何以獨繭絲為綸，芒針為鉤，荊筱為竿，剖粒為餌，引盈車之魚。」 《周禮》曰：「矰矢用弋射。」 鄭玄注云：「結繳於矢謂之矰。 矰，高也。」
The Liezi says: "When Puqiezi shot with corded arrows, with a weak bow and fine line he loosed it on the wind and brought down a pair of cang-birds at the edge of the blue clouds." It also says: “Zhan He used a single cocoon thread for his line, an awn needle for his hook, a Jing bamboo for his rod, and a split grain for bait, and drew in fish enough to fill a cart.” The Rites of Zhou says: “Corded arrows are used for shooting with a line.” Zheng Xuan comments: “When a cord is tied to an arrow, it is called a zeng. Zeng means high.”
230
弈，圍局也，潟即所執之子。 秋，名也。 《孟子》曰：「弈秋，通國之善弈者。」 又曰「王豹處於淇而河西善謳」也。
Yi is a board game; xi are the pieces one holds. Qiu is a personal name. The Mencius says: "Yiqiu was the best player of yi in the whole state." It also says: "When Wang Bao dwelt by the Qi, the people west of the Yellow River became skilled at singing."
231
二立謂太上立德，其次立功也。 上云「立事有三，言為下列，下列且不可庶，況其二哉」，故言不能參名於二立也。 臣賢案：古本作「二立」，流俗本及衡集「立」字多作「匹」，非也。 數子謂斐豹以下也。
The “two establishments” mean: highest is establishing virtue, next is establishing merit. Above it says, “There are three ways to establish affairs; establishing words is the lowest rank, and even the lowest rank cannot be hoped for, much less the other two.” Therefore it says he cannot share his name among the two establishments. Your servant Xian notes: old copies write “two establishments”; popular copies and Zhang Heng’s collected works often write the graph li as pi. This is wrong. "Those several men" refers to Fei Bao and those below him.
232
《左傳》曰，楚左史倚相能讀三墳、五典、八索、九丘。 孔安國以為三墳* (五典) *三皇之書，八卦之說謂之八索。 此以下言不能立德立功，唯欲立言而已。
The Zuo Tradition says that Yixiang, left historian of Chu, could read the Three Tombs, Five Canons, Eight Cords, and Nine Hills. Kong Anguo took the Three Tombs to mean The apparatus marks Five Canons. Collation entry: ，。 From here down, it says that he could not establish virtue or establish merit, but only wished to establish words.
233
《前書》東方朔曰：「首陽為拙，柱下為工。」 應劭曰：「老子為周柱下史，朝隱終身無患，是為上也。」
In the Former Han History, Dongfang Shuo said: “Shouyang is clumsy; the Pillar-Base is skillful.” Ying Shao says: “Laozi served Zhou as historian under the pillar. He hid at court and had no troubles to the end of his life; this is the superior way.”
234
《論語》子貢曰：「有美玉於斯，韞櫝而藏諸，求善賈而沽諸？」 子曰：「我待價者也。」 又子謂顏回曰：「用之則行，捨之則藏，唯我與爾有是夫。」
In the Analects, Zigong said: "If there is beautiful jade here, should one store it in a case, or seek a good price and sell it?" The Master said: “I am waiting for my price.” The Master also said to Yan Hui: “When employed, act; when set aside, hide; only you and I have this.”
235
《孟子》曾子曰：「晉、楚之富，不可及也。 彼以其富，我以吾仁，彼以其爵，我以吾義，吾何慊也？」 慊猶羨也，音苦簟反。
In the Mencius, Zengzi said: “The wealth of Jin and Chu cannot be matched. They have their wealth; I have my benevolence. They have their rank; I have my righteousness. What should I envy?” Qian is like “envy”; it is pronounced with the fanqie ku-dian.
236
蟾蜍，蝦罶也。 蟾音時占反，蜍音時諸反。
Chanchu means a shrimp trap. Chan is pronounced shi-zhan; chu is pronounced shi-zhu.
237
傾覆謂順帝為太子時廢為濟陰王。 蟠音薄寒反。 廣雅曰：「蟠，曲也。」 揚雄方言曰：「未升天龍謂之蟠。」
“Overturned” means that when Emperor Shun was heir apparent he was deposed as Prince of Jiyin. Pan is pronounced fanqie bo-han. The Guangya says: “Pan means coiled.” Yang Xiong’s Fangyan says: “A dragon that has not yet ascended to heaven is called pan.”
238
倥音口弄反，□音子弄反。 埤蒼曰：「倥□，窮困也。」 亦謂順帝被廢時也。
倥 is pronounced 口弄反，□音子弄. The Picang says: “Kong[damaged] means exhausted and distressed.” This also refers to the time when Emperor Shun was deposed.
239
《左傳》曰：「晉侯在外十九年矣，險阻艱難備嘗之矣，人之情偽盡知之矣。」
The Zuo Tradition says: "The Marquis of Jin had been abroad for nineteen years. He had fully tasted danger, obstruction, hardship, and difficulty, and he knew all the sincerity and deceit in human feelings."
240
事具 〈宦者傳〉。
Points the reader to another passage. 〈Points the reader to another passage.〉
241
性者生之質，情者性之欲。 性善情惡，情勝則荒淫也。
Nature is the substance with which one is born; the emotions are the desires of that nature. Nature is good and the emotions are bad; when the emotions prevail, there is dissipation and excess.
242
《楚辭》曰：「瞻前而顧後兮，援鏡自戒。」 謂引前事以為鏡而自戒□也。 《韓詩外傳》曰：「明鏡所以照形，往古所以知今。」
The Songs of Chu says: "Looking ahead and glancing behind, I take up a mirror to admonish myself." This means taking former events as a mirror and using them to warn oneself. Han Shi Waizhuan says: "A bright mirror is used to illuminate a person’s form; antiquity is used to understand the present."
243
辟，罪也，音頻亦反。
辟，罪也， is pronounced 頻亦.
244
恆，常也。 若，順也。 孔安國注洪範云：「君行僭差則常陽順之，常陽則多旱也。」
Heng means constant. Ruo means compliant. Kong Anguo's commentary on the Hongfan says, "If the ruler's conduct is usurping and errant, constant yang responds to it; constant yang means much drought."
245
順帝永建三年正月，京師地震也。
In the first month of the third year of Yongjian under Emperor Shun, there was an earthquake in the capital.
246
革，改也。 復，反也。
革 means 改. Fu means to return.
247
《周禮》，太宰以八柄詔王馭腢臣，一曰爵，二曰祿，三曰予，四曰置，五曰生，六曰奪，七曰廢，八曰誅。
According to the Rites of Zhou, the Grand Steward used the eight handles to instruct the king in controlling the assembled ministers: first rank, second stipend, third gifts, fourth appointment, fifth pardon, sixth deprivation, seventh dismissal, and eighth execution.
248
《易乾鑿度》曰：「太一取其數以行九宮。」 鄭玄注云：「太一者，北辰神名也。 下行八卦之宮，每四乃還於中央。 中央者，* (地神) **[北辰]*之所居，故謂之九宮。 天數大分，以陽出，以陰入。 陽起於子，陰起於午，是以太一下九宮，從坎宮始，自此而從於坤宮，又自此而從於震宮，又自此而從於巽宮，所以* (從) *［行］半矣，還息於中央之宮。 既又自此而從於干宮，又自此而從於兌宮，又自此而從於艮宮，又自此而從於離宮，行則周矣，上游息於太一之星而反紫宮。 行起從坎宮始，終於離宮也。」
The Yi qian zao du says, "Taiyi takes its number and moves through the Nine Palaces." Zheng Xuan explains, "Taiyi is the name of the spirit of the North Star. It descends through the palaces of the Eight Trigrams; after every fourth step it returns to the central palace. Points the reader to another passage. The apparatus marks earth spirit. It is where the North Star resides; therefore it is called the Nine Palaces. In the great divisions of Heaven's numbers, yang goes out and yin enters. Yang begins at zi and yin begins at wu. Therefore Taiyi descends through the Nine Palaces, beginning from the Kan palace, then proceeding from there to the Kun palace, then to the Zhen palace, then to the Xun palace. The apparatus marks the graph cong. It has then gone halfway through its course and returns to rest in the central palace. From there it passes through the Qian, Dui, Gen, and Li palaces, completing the circuit; above, it pauses at Taiyi's star before returning to the Purple Palace. Its course begins from the Kan palace and ends at the Li palace."
249
《前書》曰：「齊肅聰明者，神或降之。」 在男曰覡，在女曰巫。 覡音胡歷反。
The Former Han says: “When someone is reverent, solemn, and clear-sighted, spirits may descend to him.” For a man this is called xi; for a woman it is called wu. Xi is pronounced with the fanqie hu-li.
250
眭弘字孟，魯國蕃人也。 昭帝時，以明經為議郎。 夏侯勝字長公，東平人，好洪範五行傳說，宣帝時為太子太傅。 又成、哀時，有詔使劉向及子歆於秘書校定經、傳、諸子等。 九流謂儒家、道家、陰陽家、法家、名家、墨家、縱橫家、雜家、農家，見蓺文志、並無讖說也。
Sui Hong, styled Meng, was from Fan in the state of Lu. In Emperor Zhao’s time, because he understood the classics, he became an advisory gentleman. Xiahou Sheng, styled Changgong, was from Dongping. He was fond of the Hongfan and Five Phases traditions, and in Emperor Xuan’s time served as Grand Tutor to the Heir Apparent. Again, in the reigns of Emperors Cheng and Ai, an imperial order had Liu Xiang and his son Liu Xin collate the classics, traditions, and various masters in the palace archives. The “nine schools” means the Confucians, Daoists, Yin-Yang school, Legalists, Logicians, Mohists, Diplomats, Eclectics, and Agriculturalists. They appear in the Treatise on Arts and Letters, and none of them contains apocryphal prophecy.
251
殛，誅死也。
Ji means to execute and kill.
252
衡集云「班與墨翟並當子思時，出仲尼後」也。
Zhang Heng’s collected works say: “Ban and Mo Di both belonged to the time of Zisi and came after Confucius.”
253
前書武帝始置益州。
The Former Han History says that Emperor Wu first established Yi Province.
254
衡集上事云：「河洛五九，六蓺四九，謂八十一篇也。」 傅音附。 臣賢案：衡集云：「後人皮傅，無所容竄。」 又揚雄《方言》曰：「秦、晉言非其事謂之皮傅。」 謂不深得其情核，皮膚淺近，強相傅會也。 後人不達皮膚之意，流俗本多作「頗傳」者，誤也。 無所容竄謂不容妄有加增也。 《莊子？ 曰：「竄句籍辭。」 續漢書亦作「竄」。 本作「篡」者，義亦通也。
The passage above in Zhang Heng’s collected works says: “The River and Luo make five nines, and the Six Arts four nines; this means eighty-one chapters.” 傅 is pronounced 附. Your servant Xian notes that Zhang Heng's collected works says, "Later men have attached it to the surface, leaving no room for insertion." Yang Xiong’s Fangyan also says: “In Qin and Jin, to speak of what is not the matter is called pifu.” This means that they did not deeply grasp the facts and substance, but made shallow, superficial forced connections. Later readers failed to understand pifu, so many popular editions wrote "potran" instead; that is wrong. “No room for alteration” means that it allows no reckless additions. The Zhuangzi says: It says: “Cutting up phrases and registering words.” 續漢書亦 is written as "竄." The reading "cuan" also works here.
255
遯甲開山圖曰：「禹游於東海，得玉珪，碧色，長一尺二寸，圓如日月，以自照，自達幽冥。」 言宋景歷紀推知水□，非洞視玉版所見也。
Dunjia kaishan tu says, "Yu traveled on the eastern sea and obtained a jade tablet, blue-green in color, one chi and two cun long, round like the sun and moon; with it he illuminated himself and reached the hidden dark." This means that Song Jing inferred the flood by calendrical calculation, not that he saw it by penetrating vision on a jade tablet.
256
永建，順帝即位年也。 復統謂廢而復立，言讖家不論也。
Yongjian was the reign period in which Emperor Shun came to the throne. Restored succession means being deposed and then established again; it says that omen specialists did not discuss this.
257
謂競稱讖書也。
This means they competed in citing apocryphal texts.
258
《韓子》曰「客為齊王畫者。 問：『畫孰難？』 對曰：『狗馬最難。』 『孰易？』 『鬼魅最易。』 狗馬，人所知也，故難； 鬼魅無形，故易」也。
The Han Feizi says: “There was a guest who painted for the king of Qi. He asked, 'Which is hardest to paint?' The reply was, 'Dogs and horses are hardest.' “Which is easiest?” “Ghosts and spirits are easiest.” Dogs and horses are known to people, and so are hard. Ghosts and spirits have no form, and so are easy."
259
玄，道也，德也。 老子曰：「玄之又玄，觿妙之門。」
Xuan means the Way and virtue. Laozi says, "Mystery upon mystery, the gate of the many subtleties."
260
玄訓，道德之訓也。 《論語？ 顏回曰：「仰之彌高。」
Dark instruction means instruction in the Way and its virtue. The Analects says: Yan Hui said, "The more I look up to it, the higher it becomes."
261
《論語》孔子曰：「里仁為美，宅不處仁，焉得知？」 裡、宅，皆居也。
In the Analects, Confucius said, "To dwell in humaneness is beautiful; if one chooses a dwelling and does not settle in humaneness, how can he be wise?" 裡、宅 means 皆居.
262
《說文》曰：「膺，匈也。」 《禮記》曰：「服膺拳拳而不息。」 靚音才性反。 前書音義曰：「靚與『靜』同。」
Collation entry: "Shuowen"：「，。 The Record of Rites says, "Hold it close to the breast, earnestly and without ceasing." Jing is pronounced with the fanqie cai-xing. Sounds and Meanings of the Former Book says, "Jing is the same as 'stillness.'"
263
修謂自修為善也。 楚辭曰：「苟中情其好修兮。」
Xiu means to cultivate oneself and become good. The Songs of Chu says, "If within his feelings he loves cultivation."
264
竦，企立也。 《禮記》曰：「為人臣止於恭，為人子止於孝，為人父止於慈，與國人交止於信。」 跌，蹉也，音徒結反。 繩墨諭禮法也。 楚辭曰：「遵繩墨而不頗。」
Song means standing on tiptoe. The Record of Rites says, "As a minister one rests in reverence; as a son one rests in filial piety; as a father one rests in kindness; in dealings with the people of the state one rests in trustworthiness." Die means to stumble; it is pronounced with the fanqie tu-jie. The line and ink-cord are metaphors for rites and law. The Songs of Chu says, "Follow the inkline and do not deviate."
265
團團，垂魍也。 詩曰：「心之憂矣，如或結之。」
Tuantuan describes something hanging down. The Odes say, "The heart’s sorrow is as though something had knotted it."
266
旌，明也。 夜光，美玉。 瓊枝，玉樹。 以諭堅貞也。 楚辭曰「折瓊枝以繼佩」也。
旌 means 明. Night-shining is a fine jade. Jeweled branches are jade trees. They are used as metaphors for firmness and integrity. The Chuci says, “I break off jeweled branches to attach to my girdle-pendants.”
267
案：□音租緩反。 字書亦「纂」字也。 纂，系也。 諸家音並戶珪反，誤也。 江蘺，香草也。 本草經曰：「蘪蕪，一名江蘺。」 即芎藭苗也。 楚辭曰：「扈江蘺與薜芷兮，紉秋蘭以為佩。」 皆取芬芳以象德也。
Note: the damaged graph is pronounced with the fanqie zu-huan. The character book also writes it as “纂”. 纂 means 系. The pronunciations given by the various scholars as hu-gui are all wrong. Jiangli is a fragrant plant. The Classic of Materia Medica says, "Miwu is also called jiangli." This is the sprout of xiongqiong. The Songs of Chu says, "I wear jiangli and biezhi, and string autumn orchids as a pendant." All of these take fragrance as an image of virtue.
268
襞積，衣彝也。 酷裂，香氣盛也。 司馬相如曰：「酷裂淑郁。」 又曰：「襞積褰皺。」 允，信也。 塵，久也。 邈，遠也。 虧猶歇也。 衣服芬芳，久而不歇，以喻道德著美，幽而不屈也。
Biji means folds in clothing. Kulie means a strong fragrance. Sima Xiangru says, "Intensely split, fine and fragrant." It also says, "Folded, piled, lifted, and wrinkled." 允 means 信. 塵 means 久. Miao means distant. Kui is like xie, "to cease." Clothing remains fragrant for a long time without fading; this is used as a metaphor for the manifest beauty of virtue, hidden yet unbent.
269
姱音口瓜反。 王逸注楚詞曰：「姱，好也。」 攸，所也。 言德雖美好，而時人不珍也。
姱 is pronounced 口瓜. Wang Yi’s commentary on the Songs of Chu says, "Kua means beautiful." You means "place" or "that which." This says that although virtue is fine and beautiful, people of the age do not treasure it.
270
怠，惰也。 皇，暇也。 捨，廢也。
Dai means lazy. Huang means leisure. 捨 means 廢.
271
二八，八元、八愷也。 遻，遇也，音五故反。 虞，虞舜也。 尚，慕也。 恫，痛也，音通。 辰，時也。 痛己後時而不及之也。
The “two eights” are the Eight Yuan and the Eight Kai. 遻，遇也， is pronounced 五故. Yu means Yu Shun. 尚 means 慕. 恫，痛也， is pronounced 通. 辰 means 時. This laments that one is behind the time and cannot catch up with it.
272
《山海經》曰，女默山有鳥，五采，名曰鸞，見則天下安寧。 又曰，九疑山有五采之鳥，名鷖。 淑，善也。 特，獨也。 言靈鳥既獨棲，善人亦少合也。
The Classic of Mountains and Seas says that on Mount Numo there is a bird of five colors named the luan; when it appears, all under heaven is peaceful. It also says that on Mount Jiuyi there is a five-colored bird named yi. 淑 means 善. 特 means 獨. This says that since the spirit bird roosts alone, good people too rarely find companions.
273
旦，周公也。 讟，謗也。 信音申。 成王立，周公攝政，其弟管叔、蔡叔等謗言，雲公將不利於孺子，周公乃誅二叔。 秋大孰未獲，天大雷電以風，禾盡偃。 成王與大夫啟金縢之書，乃得周公所自以為功代武王之策，方信周公忠於國家也。 事見《尚書》。
Dan means the Duke of Zhou. Du means slander. 信 is pronounced 申. When King Cheng was established, the Duke of Zhou acted as regent. His younger brothers Guan Shu, Cai Shu, and others slandered him, saying that the duke would not benefit the young ruler, and the Duke of Zhou then executed the two uncles. In autumn, when the great crop was ripe but not yet harvested, Heaven sent great thunder and lightning with wind, and all the grain lay flattened. When King Cheng and his grandees opened the metal-bound coffer, they found the Duke of Zhou's prayer offering himself in King Wu's stead. Only then did they understand his loyalty to the royal house. The affair is found in the Book of Documents.
274
蒸，觿也。 僻，邪也。 辟，法也。 詩曰「人之多僻，無自立辟」也。
蒸 means 觿. 僻 means 邪. Bi means law or model. The Odes say, "People have many perversities; do not establish perversity for yourself."
275
曾，重也。 羌，發語辭也。 言己之志，無可為言之也。
Zeng means repeated or layered. 羌 means 發語辭. This says that as for his own intent, there was nothing he could say about it.
276
湛音沉。 繽紛，亂魍也。
湛 is pronounced 沉. 繽紛 means 亂魍.
277
雕虎，有文也。 阽，臨也。 焦原，原名也。 跟，足踵也。 《屍子》曰：「中黃伯曰：『我左執太行之獶，右執雕虎，唯象之未試，吾或焉。 有力者則又願為牛，與象，自謂天下之義人也。 惡乎試之？ 曰，夫貧窮，太行之獶也； 跡賤者，義之雕虎也。 吾日試之矣。』」 又曰：「莒國有名焦原者，廣尋，長五十步，臨百刃之溪，莒國莫敢近也。 有以勇見莒子者，獨□行劑踵焉，此所以服莒國也。 夫義之為焦原也高矣，此義所以服一世也。」 衡言躬履仁義，不避險難，亦足以服一代之人也。
A carved tiger has markings. 阽 means 臨. Jiaoyuan is the name of a plateau. Gen means the heel of the foot. The Shizi says, "Zhonghuang Bo said, 'In my left hand I hold the monkey of Taihang; in my right I hold a striped tiger. Only the elephant I have not yet tested; I am troubled by this. Those who have strength then also wish to become oxen and elephants, calling themselves the righteous men of the world. Where shall I test them? He said, poverty and hardship are the monkey of Taihang; The traces of the lowly are the carved tiger of righteousness. I test them every day.'" It also says: “In the state of Ju there was a place named Jiaoyuan, eight chi wide and fifty paces long, overlooking a stream a hundred ren deep. None in Ju dared go near it. There was one who displayed courage before the ruler of Ju; he alone walked along it, heel to heel. This is how he impressed the state of Ju. The Jiaoyuan of righteousness is high indeed; this is why righteousness wins the submission of an age.” Heng says that personally practicing benevolence and righteousness, and not avoiding danger and hardship, is also enough to win over the people of a generation.
278
《左傳》史克曰：「奉以周旋，不敢失墜。」 論語孔子曰：「死而後已，不亦遠乎？」
In the Zuo Tradition, Shi Ke said, "I bear it and move with it, not daring to lose or drop it." In the Analects, Confucius said, "Only after death does it end; is that not far indeed?"
279
化，變也。 泯，滅也。
Hua means transformation. Min means extinction.
280
蕭，蒿也。 笥，篋也。 蕙、芷，並香草也。 貴蕭艾，喻任小人。 謂蕙芷為不香，喻□賢人也。
Xiao means mugwort. Si means a bamboo box. Hui and zhi are both fragrant plants. Valuing xiao and ai is a metaphor for employing petty men. This means treating hui and zhi as not fragrant, an analogy for ruining worthy men.
281
斥，遠也。 西施，越之美女也。 要音於皎反。 褭音奴了反。 《呂氏春秋》曰：「要褭，古之駿馬也。」 服，駕也。 箱，車也。 言□遠美女，又以駿馬駕車，並喻不能用賢也。
斥 means 遠. Xi Shi was the beautiful woman of Yue. 要 is pronounced 於皎. Niao is pronounced with the fanqie nu-liao. The Lushi chunqiu says, "Yaoniao was an ancient fine horse." 服 means 駕. Xiang means a carriage box. This says that he ruined distant beauties and also yoked fine horses to a carriage, both analogies for being unable to employ worthy men.
282
陂，不正也。 離，被也。
Bei means not straight. 離 means 被.
283
航，船也。 《孫卿子》曰：「偷合苟容以持祿。」 周書陰符曰：「四輔不存，若濟河無舟矣。」
Hang means a boat. The Xunzi says, "To join furtively and accommodate oneself carelessly in order to hold salary." The Yinfu of the Zhou shu says, "If the four assistants do not remain, it is like crossing a river without a boat."
284
襲，重也。 周禮黑與青謂之黻，五色備曰繡。
襲 means 重. In the Rites of Zhou, black together with blue-green is called fu; when all five colors are complete, it is called embroidery.
285
《說文》曰：「辮，交織也。」 音蒱殄也。 《禮記》曰：「男鞶革，* (革) *［女］鞶絲。」 鄭玄注云：「鞶，小囊，盛帨巾也。」 摠，佩玉也。
Collation entry: "Shuowen"：「，。 It is pronounced pu dian. The Record of Rites says, "Men wear leather pouches, The apparatus marks the graph leather. women wear silk pouches." Zheng Xuan comments, "Pan is a small pouch used to hold a hand towel." 摠 means 佩玉.
286
璜，佩玉也。 《爾雅》曰：「半璧曰璜。」 言佩服之美，喻道德之盛也。
Huang is a pendant jade. The Erya says, "A half-disc of jade is called a huang." This speaks of the beauty of worn ornaments, as a metaphor for the flourishing of virtue.
287
淹，久也。 棲□，游息也。 耀靈，日也。 楚辭曰：「耀靈安藏。」 言年歲之蹉跎也。
Yan means long-lasting. Qi[damaged] means to roam and rest. Yaoling is the sun. The Chu ci says, "Where does the shining spirit hide?" This speaks of the years slipping away.
288
己知猶知己也。 華，榮也。 予，衡自謂也。 鶗□，鳥名，喻讒人也。 《廣雅》曰：「鷤栴，布谷也。」 楚辭曰：「恐鷤栴之先鳴兮，使夫百草為之不芳。」 王逸注云：「以喻讒言先至，使忠直之士被罪也。」 言恃知己以相榮，反遇讒而見害也。
Knowing oneself is like having someone who knows one. 華 means 榮. I refers to Heng himself. The tiju is a bird name, used as a metaphor for slanderers. The Guangya says, "Tanzhan is the cuckoo." The Chu ci says, "I fear the cuckoo will cry first, causing the hundred plants to lose their fragrance." Wang Yi comments, "This is an analogy for slanderous words arriving first, causing loyal and upright men to be punished." This says that he relied on one who knew him in order to share glory, but instead met slander and was harmed.
289
三秀，芝草也。 楚辭曰：「采三秀於山閒。」 說文曰：「遒，迫也。」 方秀遇霜，喻以賢被讒也。
The threefold blossom is the zhi fungus. The Songs of Chu says, "Gather the three blossoms among the mountains." Shuowen says, "Qiu means pressing." To meet frost just as one is flowering is an analogy for a worthy man being struck by slander.
290
亹亹，進貌也。 謂四時更進而代序。 疇，誰也。 伉，偶也。 伉，協韻音苦郎反。
亹亹 means 進貌. This means that the four seasons advance in turn and replace one another in sequence. 疇 means 誰. 伉 means 偶. 伉，協韻 is pronounced 苦郎.
291
咨，歎也。 妒，忌也。 嫮，美也，音胡故反。 《楚辭》曰：「嫮目宜笑。」 言嫉妒者，憎惡美人，故難與並也。 韓謂齊仙人韓終也。 為王採藥，王不肯服，終自服之，遂得仙。 楚辭曰：「羨韓觿之得一。」 流亡謂流遁亡去也。
Zi means to sigh. Du means jealousy. Hu means beautiful; it is pronounced with the fanqie hu-gu. The Songs of Chu says, "Beautiful eyes are fit for smiling." This says that the jealous hate beautiful people, and therefore it is hard to stand together with them. Han refers to the Qi immortal Han Zhong. He gathered medicines for the king, but the king would not take them. In the end he took them himself and thereby became an immortal. The Songs of Chu says, "I envy Han Zhong for obtaining the One." “Wandering exile” means drifting away and fleeing off.
292
岐址，山足也。 周文王所居也。
The foot of Qi means the base of the mountain. This was where King Wen of Zhou lived.
293
文君，文王也。 端，正也。 楚辭曰：「詹尹端策拂龜。」 《周易遁卦上九》曰：「肥遁無不利。」 淮南九師道訓曰：「遁而能飛，吉孰大焉？」
Lord Wen means King Wen. 端 means 正. The Songs of Chu says, "Zhanyin straightened the divining stalks and brushed the turtle shell." The top nine line of the Dun hexagram in the Zhouyi says, "Fat retreat; nothing is unfavorable." The Nine Masters' Daoxun of Huainan says, "To retreat and yet be able to fly: what auspiciousness could be greater?"
294
遁卦艮下乾上，艮為山，故曰歷觿山。 從二至四為巽，巽為風，故曰翼迅風也。
The Dun hexagram has Gen below and Qian above. Gen is mountain, and therefore it says that one passes through the many mountains. From the second to the fourth lines it becomes Xun; Xun is wind, and therefore it says "riding the swift wind."
295
遁上九變而為咸。 咸，感也。 咸卦艮下兌上，從二至四為巽，與兌為二女也。 崇岳謂艮也。 從三至五為干。 易說卦曰：「干為冰，兌為毀折。」 陽不求陰，故曰冰折而不營也。
When the top nine of Dun changes, it becomes Xian. Xian means feeling or response. In the hexagram Xian, Gen is below and Dui is above. From the second to fourth lines it becomes Xun; together with Dui, these are the two daughters. The lofty mountain means Gen. From the third line to the fifth forms Qian. The Shuogua of the Changes says, "Qian is ice; Dui is breaking and destruction." Yang does not seek yin, and therefore it says the ice breaks and does not encircle.
296
乾變為兌，乾為天，兌為澤，故曰天為澤。 言天高尚為澤，誰云路之不平？ 言可行也。
Qian changes into Dui; Qian is Heaven, and Dui is marsh, and therefore it says Heaven becomes marsh. This says that even lofty Heaven becomes marsh, so who says the road is uneven? This says that it can be carried out.
297
□，勉也。 干為金玉，故曰玉階。 嶢崢，高峻魍。 嶢音堯。 崢音士耕反。
□ means to exert oneself. Qian corresponds to metal and jade, and therefore it says jade steps. Yaoking means high and steep. 嶢 is pronounced 堯. 崢 is pronounced 士耕.
298
《左傳》晉卜人曰：「筮短龜長，不如從長。」 言筮之未盡，復以龜卜之也。 《周禮》「龜人掌六龜之屬，東龜曰果屬，其色青」也。
In the Zuo Tradition, a diviner of Jin said, "The milfoil is short and the tortoise is long; it is better to follow the long." This says that when milfoil divination was not exhausted, they again used turtle-shell divination. The Rites of Zhou says, "The turtle officer manages the six kinds of turtles. The eastern turtle is called the guo kind, and its color is blue-green."
299
《詩·小雅》曰：「鶴鳴九□。」 注云：「□，澤中溢水出所為也。 自外數至九，喻深遠也。」 介，耿介也。 龜經有棲鶴兆也。 言卜得鶴兆也。 逞，快也，協韻音丑貞反。
The Xiaoya of the Book of Odes says, "The crane cries in the nine marshes." The note says, "The lacuna graph means a place where overflowing water emerges within a marsh. Counting inward from the outside to nine is an analogy for depth and distance." Jie means firm and upright. The Turtle Classic has an omen of a roosting crane. This says that the divination obtained a crane omen. 逞，快也，協韻 is pronounced 丑貞.
300
瞥，視也，音普列反。 冥翳，高遠也。
Pie means to glance; it is pronounced with the fanqie pu-lie. Mingyi means high and distant.
301
鵰、鶚，鷙鳥也，以喻讒佞也。
Eagles and ospreys are birds of prey, used as metaphors for slanderers and flatterers.
302
子謂衡也。 有故於玄鳥謂卜得鶴兆也。 《易》曰：「鳴鶴在陰，其子和之。 我有好爵，吾與汝糜之。」 言子歸母氏然後得寧，猶臣遇賢君方享爵祿。 勸衡求聖君以仕之也。
“The Master” refers to Zhang Heng. Having a matter with the dark bird means that the divination obtained a crane omen. The Changes says: “A calling crane is in the shade, and its young answer it. I have a good goblet; I will share it with you." This says that a child gains peace only after returning to its mother's clan, just as a minister enjoys rank and stipend only when he meets a worthy ruler. It urges Heng to seek a sage ruler and serve him.
303
悔，惡也。 元辰，吉辰也。 俶，整也。
悔 means 惡. Yuanchen means an auspicious day. 俶 means 整.
304
晞，干也。 朝陽，日也。 爾雅曰：「山東曰朝陽。」 楚辭曰「朝濯發於陽谷，夕晞余身乎九陽」也。
Xi means to dry. Morning yang is the sun. Erya says, "The east side of a mountain is called chaoyang." The Songs of Chu says, "In the morning I wash my hair in Yanggu; in the evening I dry my body at Jiuyang."
305
瀝液，微流也。 咀，嚼也。 石菌，芝也。 英，華也。
Liyi means a small trickling flow. Ju means to chew. Stone fungus is lingzhi. Ying means flower.
306
翾，飛也，音許緣反。 走猶赴也，音奏。 八荒，八方荒遠地也。 淮南子曰：「登太山，履石封，以望八荒。」
翾，飛也， is pronounced 許緣. Zou is like “to go toward”; it is pronounced zou. The Eight Wastes are the remote lands in the eight directions. Huainanzi says, "Climb Mount Tai, tread on the stone mound, and gaze out over the eight wilds."
307
《帝王紀》曰：「少昊邑於窮桑，都曲阜，故或謂之窮桑帝。」 地在魯城北。 衡欲往東方，故先過窮桑之野。 三丘，東海中三山也，謂蓬萊、方丈、瀛洲。 句芒、木正，東方之神也。
The Diwang ji says, "Shaohao had his settlement at Qiongsang and made his capital at Qufu, so he is sometimes called Emperor Qiongsang." The place lies north of the city of Lu. Heng wished to go east, and therefore first passed through the plain of Qiongsang. The three hills are the three mountains in the Eastern Sea: Penglai, Fangzhang, and Yingzhou. Goumang, the Wood Corrector, is the spirit of the east.
308
道真謂道德之真。 班固幽通賦曰：「矧沉躬於道真。」 不澆曰淳，不雜曰粹。 票音匹妙反，猶飄颻也。
The truth of the Way means the truth of the Way and virtue. Ban Gu’s Rhapsody on Penetrating the Mystery says, "How much more to sink one’s own person into the truth of the Way." What is not diluted is called pure; what is not mixed is called refined. Piao is pronounced with the fanqie pi-miao; it is like drifting and swaying.
309
鰲，大龜也。 列子曰：「勃海之東有大壑焉，其中有五山，一曰岱輿，二曰員嶠，三曰方壺，四曰瀛洲，五曰蓬萊。 隨波上下往還，不得暫峙。 仙聖訴於帝，使巨鰲十五舉首而戴之，迭為三番，六萬歲一交焉，五山始不動。」 *音皮媛反。 楚辭曰：「鰲戴山抃。」 說文曰：「抃，□手也。」
Ao is a great turtle. The Liezi says: “East of the Bohai there is a great ravine. Within it are five mountains: the first is Daiyu, the second Yuanjiao, the third Fanghu, the fourth Yingzhou, and the fifth Penglai. They rise and fall and go back and forth with the waves, never able to stand still even briefly. The transcendents and sages appealed to the Thearch, who ordered fifteen giant ao turtles to raise their heads and support them, taking turns in three watches and changing once every sixty thousand years; only then did the five mountains cease moving." is pronounced like pi plus yuan reversed. The Songs of Chu says, "Ao turtles bear up the mountains and clap." Collation entry: 」："「，□。」"
310
東方朔《十洲記》曰「瀛洲，在東海之東，上生神芝仙草，有玉石膏出泉如酒味，名之為玉酒，飲之令人長生」也。
Dongfang Shuo's Record of the Ten Continents says, "Yingzhou lies east of the Eastern Sea. Divine fungi and immortal herbs grow there, and jade-stone paste flows from a spring with a taste like wine. It is named jade wine; drinking it makes people live long."
311
扶桑，日所出，在湯谷中，其桑相扶而生。 見淮南子。
Fusang is where the sun rises, in Tang Valley; its mulberry trees grow supporting one another. This appears in the Huainanzi.
312
《爾雅》曰：「山小而高曰岑。」 郭璞注曰：「言岑崟也。」 楚辭曰：「餐六氣而飲沆瀣。」 王逸注云：「沆瀣，夜半氣也。」 「糧」或作「粻」。
The Erya says, "A mountain that is small and high is called cen." Guo Pu’s commentary says, "It means cencen, high and steep." The Songs of Chu says, "Eat the six qi and drink midnight vapors." Wang Yi’s commentary says, "Hangxie are the vapors at midnight." "Liang" is sometimes written as "zhang."
313
《山海經》曰：「櫫□墟在西北，方八百里，高萬仞，上有木禾，長五尋，大五圍。」 昔，夜也。 谷，生也。 衡此夜夢禾生於櫫□山之上，即下文云「抨巫咸作占夢，含嘉秀以為敷」是也。 衡集注及近代註解皆云「昔日夢至木禾，今親往見焉，是為發昔夢也。」 臣賢案：衡之此賦，將往走乎八荒以後，即先往東方，次往南方，乃適西方，此時正在湯谷、扶桑之地，櫫□乃西方之山，安得已往櫫□見木禾乎？ 良由尋究不精，致斯謬耳。
The Classic of Mountains and Seas says, "The Zhuhou Wastes lie in the northwest. They are eight hundred li square and ten thousand ren high. On them is tree-grain, five xun tall and five spans around." Xi means night. Gu means life or growth. Heng dreamed that night of grain growing atop Mount Zhuhou; this is what the later text means when it says, "Summon Wu Xian to interpret the dream; holding fine shoots to make them flourish." Heng's collected-work commentary and recent interpretations all say, “In the past he dreamed of reaching the grain-tree; now he goes in person to see it, and this is the fulfillment of the former dream.” Your servant Xian notes: in this rhapsody, after Heng is about to go running through the Eight Wastes, he first goes east, next goes south, and only then proceeds west. At this point he is precisely in the region of Tang Valley and Fusang; Zhu□ is a western mountain, so how could he already have gone to Zhu□ and seen the grain-tree? This error truly came from insufficiently precise investigation.
314
湯谷，日所出也。 孔安國注《尚書》曰：「禹代迺為崇伯，故稱伯。」 《吳越春秋》曰：「禹登茅山，大會計理國之道，故更名其山曰會稽」也。
Tang Valley is where the sun comes out. Kong Anguo's commentary on the Documents says, "Yu later became Count of Chong, and therefore he is called count." The Wu Yue chunqiu says, "Yu climbed Mount Mao and held a great accounting of the Way to order the state; therefore the mountain’s name was changed to Kuaiji."
315
《左傳》曰：「禹合諸侯於塗山，執玉帛者萬國。」 《國語》仲尼曰：「昔禹致腢神於會稽之山，防風氏後至，禹殺而戮之。」 客曰：「敢問誰為神？」 仲尼曰：「山川之守，足以紀綱天下者，其守為神。」 食言謂後至也。 《爾雅》曰：「食，偽也。」
The Zuo Tradition says, "Yu assembled the lords at Tushan; those holding jade and silk numbered ten thousand states." In the Discourses of the States, Zhongni said, "Formerly Yu assembled the many spirits at Mount Kuaiji. The Fangfeng clan arrived late, and Yu killed and exposed him." The guest said, "May I ask who are spirits?" Zhongni said, "Those who guard mountains and rivers and are sufficient to order all under heaven: their guardians are spirits." Eating one's words means arriving late. The Erya says, "Shi means false."
316
長沙，今潭州也。 從稽山西南向長沙，故云邪徑。 存猶問也。 重華，舜名。 葬於蒼梧，在長沙南，故云「南鄰」也。
Changsha is present-day Tan Prefecture. From Mount Kuaiji one goes southwest toward Changsha, and therefore it says slanting path. Cun means to ask about. Chonghua was Shun’s name. He was buried at Cangwu, south of Changsha; therefore the text says "southern neighbor."
317
二妃，舜妻堯女娥皇、女英。 翩，連翩也。 儐，□也。 瀕，水涯也。 劉向《列女傳》曰：「舜陟方，死於蒼梧，二妃死於江、湘之閒，俗謂之湘君、湘夫人也。」 《禮記》云「舜葬蒼梧，二妃不從」也。
The two consorts were Shun’s wives, Emperor Yao’s daughters Ehuang and Nüying. 翩 means 連翩. 儐 means □. Bin means the edge of the water. Liu Xiang's Biographies of Exemplary Women says, "Shun went on inspection and died at Cangwu. The two consorts died between the Jiang and Xiang; in common speech they are called Lord Xiang and Lady Xiang." The Liji says, "Shun was buried at Cangwu, and the two consorts did not follow."
318
衡阿，衡山之曲也。 黎，顓頊之子祝融也，為高辛氏之火正，葬於衡山。 圮，毀也。 盛弘之《荊州記》云：「衡山南有南正重黎墓。 楚靈王時山崩，毀其墳，得營丘九頭圖焉。」
The bend of Heng means a curve of Mount Heng. Li was Zhurong, son of Zhuanxu. He served as Fire Corrector for the Gaoxin clan and was buried at Mount Heng. Pi means destroyed. Sheng Hongzhi’s Record of Jingzhou says: “South of Mount Heng is the tomb of Nanzheng Chongli. In the time of King Ling of Chu a mountain collapsed, destroying his tomb, and the Diagram of Nine-Headed Yingqiu was found there."
319
河圖曰：「天有九部八紀，地有九州八柱。 東南神州曰晨土，正南卬州曰深土，西南戎州曰滔土，正西弇州曰□土，正中冀州曰白土，西北柱州曰肥土，北方玄州曰成土，東北咸州曰隱土，正東揚州曰信土。」 愉，樂也。 敖，游也。
The Hetu says: “Heaven has nine divisions and eight cords; earth has nine provinces and eight pillars. The nine regions are assigned soils by direction: Shenzhou in the southeast is Morning Soil; Angzhou in the south, Deep Soil; Rongzhou in the southwest, Surging Soil; Yanzhou in the west, [lacuna] Soil; Jizhou at the center, White Soil; Zhuzhou in the northwest, Rich Soil; Xuanzhou in the north, Completed Soil; Xianzhou in the northeast, Hidden Soil; and Yangzhou in the east, Trustworthy Soil." Yu means joy. Ao means to roam.
320
《淮南子》曰：「日至於昆吾，是謂正中。」 高誘注云：「昆吾，丘名，在南方。」 憩，息也。 東方朔《神異經》曰：「南方有火山，長四十里，廣四五里，晝夜火然。」 陶猶炎熾也。
The Huainanzi says, "When the sun reaches Kunwu, this is called true center." Gao You's commentary says, "Kunwu is the name of a hill in the south." Qi means to rest. Dongfang Shuo's Classic of Divine Marvels says, "In the south there is a fire mountain, forty li long and four or five li wide. Day and night fire burns there." Tao is like blazing heat.
321
芒，光芒也。 《字林》曰：「熛，飛火也。」 音必遙反。 泫音胡犬反，沄音戶昆反，並水流魍也。
芒 means 光芒. The Zilin says, "Biao means flying fire." It is pronounced with the fanqie bi-yao. Xuan is pronounced hu-quan and yun is pronounced hu-kun; both describe flowing water.
322
溫風，炎風也。 《淮南子》曰：「南方之極，自北戶之外，南至委火、炎風之野，二萬二千里。」 惄音奴覿反。 《爾雅》曰「惄，思也」。
Warm wind means hot wind. The Huainanzi says, "The southern extremity runs from beyond Beihu south to the wilds of Weihu and Blazing Wind, twenty-two thousand li." 惄 is pronounced 奴覿. The Erya says, "Ni means longing."
323
顝，獨也，音苦骨反。 不能留此，將復西行也。
顝，獨也， is pronounced 苦骨. Unable to remain here, he would again travel west.
324
金天氏，西方之帝少□也。 嬉，戲也。
Jintian is Shaohao, the Thearch of the west. Xi means play.
325
繩，系也，音山綺反。 朱鳥，鳳也。 楚辭曰「凰皇翼其承旗」也。
繩，系也， is pronounced 山綺. The vermilion bird is the phoenix. The Chuci says, “The phoenix spreads its wings and bears the banner.”
326
躔，次也。 拓猶折也。 《淮南子》曰：「建木在廣都，若木在建木西，末有十日，其華照地。」 山海經曰，廣都之野，後稷葬焉。 楚辭曰：「折若木以拂日。」 躊躇猶俳回也。 躊音直流反。 躇音直余反。
躔 means 次. Tuo is like breaking off. The Huainanzi says, "Jianmu is in Guangdu, and Ruomu is west of Jianmu. At its tips are ten suns, and its blossoms illuminate the earth." The Classic of Mountains and Seas says that in the wilds of Guangdu, Hou Ji was buried. The Chu ci says, "Break off ruomu to brush the sun." Chouchu is like pacing back and forth. Chou is pronounced with the fanqie zhi-liu. 躇 is pronounced 直余.
327
《山海經》曰「軒轅之國，在窮山之際，其* (不) *［下］壽者八百歲。 龍魚在其北，一曰蝦魚，有神巫乘此以行九野。 一曰□魚，在汪野北，其為魚也如鯉魚。 白人之國在龍魚北」也。
The Classic of Mountains and Seas says: “The state of Xuanyuan lies at the edge of Mount Qiong; its The critical apparatus marks (). The note marks bracketed "下". The dragon-fish is north of it. One account calls it the shrimp-fish. There are spirit mediums who ride it to travel through the nine fields. Another account calls it the □-fish. It is north of Wangye, and as a fish it is like a carp. The country of the White People lies north of the dragon-fish."
328
九土，九州也。 蓐收，西方神也。 徂，往也。 欲還中土也。
The nine lands are the nine provinces. Rushou is the spirit of the west. 徂 means 往. He wished to return to the central lands.
329
欻，疾貌也，音許勿反。 蛻音稅。 《說文》曰：「［蛻］，蟬憨* (蛻) *所解皮也。」 言去故就新，若蟬之蛻也。 朋猶侶也。 粹，美也。
Xu describes swiftness; it is pronounced with the fanqie xu-wu. Tui is pronounced shui. The note marks bracketed "蛻". The critical apparatus marks (). Collation entry: "the skin it had shed." This means leaving the old and taking up the new, like the cicada shedding its shell. Peng is like companion. 粹 means 美.
330
蹶音厥。 鄭玄注禮記云：「蹶，行處之貌也。」 淮南子曰：「自東北方曰方土之山，曰蒼門； 東方曰東極之山，［曰］開明之門； 東南方曰波母之山，曰陽門； 南方［曰］南極之山，曰暑門； 西南方曰編駒之山，曰白門； 西方曰西極之山，曰閭闔之門； 西北方曰不周之山，曰幽都之門； 北方曰北極之山，曰寒門。 凡八極之雲，是雨天下，八門之風，是節寒暑。」 爾雅曰：「台，我也。」 野，協韻音神渚反。
Jue is pronounced jue. Zheng Xuan's commentary on the Liji says, "Jue describes the manner of walking and moving." The Huainanzi says: "In the northeast is Mount Fangtu, called the Cang Gate; In the east is the mountain of the Eastern Pole, called the Gate of Kaiming; The southeast is called Mount Bomu and is called the Yang Gate. The south is called Mount South Pole and is called the Heat Gate. In the southwest is the mountain of Bianju, called the White Gate; The west is called Mount West Pole and is called the Luhuo Gate. In the northwest is the mountain of Buzhou, called the Gate of Youdu; The north is called Mount North Pole and is called the Cold Gate. The clouds of the eight poles rain upon all under heaven, and the winds of the eight gates regulate cold and heat.” The Erya says, "Tai means I." Ye rhymes; its pronunciation is fanqie shen-zhu.
331
正絕流曰亂。 《山海經》曰：「櫫□之丘，其下有弱水之川環之。」 注云：「其水不勝鳥毛。」 潺湲，流貌也。 逗，止也。 華陰，華山之北也。 臨河，故云「湍渚」。
A current that cuts straight across is called luan. The Classic of Mountains and Seas says, "At the hill of Zhu-square, below it, the river of Weak Water surrounds it." The commentary says, "Its water cannot bear even a bird's feather." Chanyuan describes water flowing. 逗 means 止. Huayin is north of Mount Hua. It is next to the river; therefore the text says “rushing islet”.
332
號，呼也。 聖賢頤墓記曰：「馮夷者，弘農華陰潼鄉堤首里人，服八石，得水仙，為河伯。」 龍魚河圖曰：「河伯姓呂名公子，夫人姓馮名夷。」 俾，使也。 清，靜也。 津，濟度處。 靜之使無波濤也。 棹，鐐也。 《淮南子》曰：「龍舟，鷁首，浮吹以虞。」 予，我也。
Hao means to call out. The Shengxian yi mu ji says, "Feng Yi was a man from Dishou Ward, Tong Township, Huayin, Hongnong. He took the eight stones, obtained water-immortality, and became the Earl of the River." The Longyu hetu says, "The Earl of the River's surname was Lu and his given name Gongzi; his wife's surname was Feng and her given name Yi." Bi means to cause. 清 means 靜. A ford is a place for crossing. It makes it still so that there are no waves. 棹 means 鐐. The Huainanzi says, "Dragon boats, with yi-bird prows, float along with pipes sounding in delight." Yu means I.
333
帝軒，黃帝也。 鑄鼎於湖，在今湖城縣，與河、華相近。 未歸謂黃帝得仙升天，神靈未歸。 相佯猶俳回也。
Thearch Xuan is the Yellow Emperor. He cast the tripod at Hu, in present-day Hucheng County, near the Yellow River and Mount Hua. Not yet returned means that the Yellow Emperor attained transcendence and ascended to Heaven, and his spirit had not returned. Xiangyang is like pacing back and forth.
334
呬音許吏反。 《爾雅》曰：「呬，息也。」 蓁蓁，茂盛貌。 《山海經》云：「北望河林，其狀如蒨。」 偉，美也。 詩國風曰：「關關雎鳩，在河之洲。 窈窕淑女，君子好仇。」 衡鶯河洲而思之也。
Xi is pronounced fanqie xu-li. The Erya says, "Xi means breath." Zhenzhen describes luxuriant growth. The Classic of Mountains and Seas says, "Looking north one sees the river forest; its appearance is like madder." 偉 means 美. The Guofeng section of the Poetry says, "Guan-guan cry the ospreys, on the island in the river. A graceful and good maiden is the noble man's fine mate." Heng lingered by the river islets and thought of her.
335
黃靈，黃帝神也。 爾雅曰：「詹，至也。 訪，謀也。 摎，求也。」
The yellow numen is the spirit of the Yellow Emperor. The Erya says: “Zhan means arriving. Fang means planning. Jiu means seeking.”
336
曰，黃帝荅言也。 六籍，六經也。
"Said" refers to the Yellow Emperor's reply. The Six Classics are the six canonical texts.
337
逵，道也。 爾雅曰：「覆，審也。 疇，誰也。 謨，謀也。」
Kui means a road. The Erya says: “Fu means to examine. Chou means who. Mo means planning.”
338
昆，兄也。 淮南子曰：「昔公牛哀病七日，化而為虎。 其兄覘之，虎搏而殺之，不知其兄也。」
昆 means 兄. The Huainanzi says, "Once Gongniu Ai was ill for seven days and transformed into a tiger. His elder brother spied on him, and the tiger struck and killed him, not knowing that he was its elder brother."
339
□令，蜀王名也。 令音靈。 殪，死也。 禪，傳位也。 引，長也。 揚雄蜀王本紀曰「荊人□令死，其屍流亡，隨江水上至成都，見蜀王杜宇，杜宇立以為相。 杜宇號望帝，自以德不如□令，以其國禪之，號開明帝。 下至五代，有開明尚，始去帝號，復稱王」也。
Bieling was the name of a king of Shu. 令 is pronounced 靈. 殪 means 死. Shan means to transmit the throne. Yin means long. Yang Xiong's Annals of the Kings of Shu says, “When □ling, a man of Jing, died, his corpse drifted away and followed the river upstream to Chengdu. He met Du Yu, king of Shu, and Du Yu established him as chancellor. Du Yu was titled Emperor Wang. Since he considered his virtue inferior to Bieling's, he abdicated his state to him, and Bieling was titled Emperor Kaiming. Down to the fifth generation there was Kaiming Shang, who first abandoned the title of emperor and again called himself king.”
340
錯，交錯也。 司命，天神也。 春秋佐助期曰：「司命，神，名為滅黨，長八尺，小鼻，望羊，多髭，□瘦，通於命運期度。」 晰，明也，協韻音之逝反。
Cuo means interlaced. The Director of Fates is a heavenly spirit. The Chunqiu zuozhu qi says, "Siming is a spirit named Miedang. He is eight feet tall, with a small nose, a far-gazing look, a thick beard, lacuna-slender, and understands the measures and periods of fate." 晰，明也，協韻 is pronounced 之逝.
341
竇謂孝文竇皇后也。 繁廡，茂盛也。 呂太后時，出宮人以賜諸王，竇姬家在清河，願如趙近家，遺宦者吏，必置我趙伍中。 宦者忘之，誤置代伍中，姬涕泣不欲往，相強乃行。 至代，代王獨幸竇姬，生景帝，後立為皇后。 景帝生十四子，後至光武中興也。
Dou refers to Empress Dou of Emperor Xiaowen. 繁廡 means 茂盛. In the time of Empress Dowager Lu, palace women were sent out and bestowed on the various kings. Lady Dou's family was in Qinghe, and she wished to go to Zhao, near her family. She left instructions with the eunuch clerk: be sure to put me in the Zhao group. The eunuch forgot this and mistakenly put her in the Dai group. The lady wept and did not wish to go, but she was compelled and then went. When she reached Dai, the King of Dai favored Lady Dou alone. She gave birth to Emperor Jing and was later established as empress. Emperor Jing fathered fourteen sons, and the line later reached Guangwu's restoration.
342
王謂孝平王皇后，莽之女也。 前書聘以黃金二萬斤，遣劉歆奉乘輿法駕，迎後於第。 及莽篡位，後常稱疾不朝，會莽誅，後自投火中而死。 恤，憂也。 詩小雅曰：「出則銜恤。」 絕緒言無後也。
Wang refers to Empress Wang of Emperor Xiaoping, Wang Mang's daughter. The Former Han History says she was betrothed with twenty thousand jin of gold, and Liu Xin was sent with the imperial carriage and formal procession to welcome the empress from her residence. When Wang Mang usurped the throne, the empress constantly claimed illness and did not attend court. When Wang Mang was executed, she threw herself into the fire and died. Xu means anxiety. The Xiaoya section of the Poetry says, "When he goes out, he carries grief." Cut-off line means having no descendants.
343
尉謂都尉顏駟也。 尨，蒼雜色也。 遘，遇也。 漢武故事曰：「上至郎署，見一老郎，鬢眉皓白，問：『何時為郎？ 何其老也？』 對曰：『臣姓顏，名駟，以文帝時為郎。 文帝好文而臣好武，景帝好老而臣尚少，陛下好少而臣已老，是以三葉不遇也。』 上感其言，擢為會稽都尉」也。
Commandant refers to the Commandant Yan Si. 尨 means 蒼雜色. 遘 means 遇. The Han Wu gushi says: “The emperor reached the gentlemen's quarters and saw an old gentleman whose temples and eyebrows were white. He asked, 'When did you become a gentleman? Why are you so old?' He replied, 'Your servant's surname is Yan and his personal name is Si. In Emperor Wen's time I became a gentleman. Emperor Wen loved letters, but I loved arms; Emperor Jing loved the old, but I was still young; Your Majesty loves youth, but I am already old. Thus for three reigns I failed to meet my time.' The emperor was moved by his words and promoted him to Commandant of Kuaiji.”
344
董賢字聖卿，哀帝時為大司馬，年二十二。 袞，三公服也。 時哀帝令為賢起頤，至尊無以加。 及帝崩，王莽殺賢於獄中。 《左傳》曰，晉侯請隧，曰：「王章也。」 《禮記》曰「二十曰弱冠」也。
Dong Xian, courtesy name Shengqing, served as Grand Marshal in Emperor Ai's time, at the age of twenty-two. Gun is the robe of the Three Dukes. At the time Emperor Ai ordered a residence built for Xian, so that the honor shown him could not be increased. When the emperor died, Wang Mang killed Xian in prison. The Zuo Tradition says that the Marquis of Jin requested a tunnel and said, "It is a royal prerogative." The Liji says, "At twenty one is weak-capped."
345
穆，魯大夫叔孫豹也，謚曰穆。 牛謂豎牛，豹之子也。 幽，閉也。 大夫稱主。 左傳曰，叔孫豹奔齊，宿於庚宗，遇婦人而私焉。 至齊，夢天壓己，弗勝，顧而見人，號之曰「牛，助余」，乃勝之。 及後還魯，庚宗之婦人獻以雉，曰：「余子長矣。」 召而見之，則所夢也。 遂使為豎，有寵。 及穆子遇疾，豎牛欲亂其室，曰：「夫子疾病，不欲見人。」 牛不進食，穆子遂餓而死。
Mu is Shusun Bao, a grandee of Lu, whose posthumous title was Mu. Niu refers to Shuniu, Bao's son. You means confinement. Grandees are called masters. The Zuo Tradition says that Shusun Bao fled to Qi, lodged at Gengzong, encountered a woman, and had private relations with her. When he reached Qi, he dreamed that Heaven was pressing down on him, and he could not overcome it. He looked back and saw a man, called to him, “Niu, help me,” and then overcame it. Later, after he returned to Lu, the woman of Gengzong presented him with a pheasant and said, “Your son has grown up.” When he summoned and saw him, he was the one he had dreamed of. He then made him a palace page, and he was favored. When Muzi fell ill, Shuniu wished to throw his household into disorder and said, "The master is ill and does not wish to see anyone." Niu did not present food, and Muzi then starved to death.
346
文，晉文公也。 袪，袂也。 忌，怨也。 伯謂伯楚也。 謁，告也。 賊謂呂甥、冀芮等。 寧，安也。 後，文公也。 初，晉獻公使寺人勃鞮伐公於蒲城，公踰垣，勃鞮斬其袪。 及公入國，呂甥、冀芮謀作亂，伯楚知之，以告公。 公會秦伯於王城，殺呂、□。 伯楚，勃鞮字也。 事見國語也。
Wen is Duke Wen of Jin. Qu means a sleeve. Ji means resentment. Bo refers to Bochu. Ye means to report. The rebels refer to Lusheng, Ji Rui, and the others. Ning means peace. The later one is Duke Wen. At first, Duke Xian of Jin sent the eunuch Boti to attack the duke at Pucheng. The duke climbed over a wall, and Boti cut off his sleeve. When the duke entered the state, Lu Sheng and Ji Rui plotted rebellion. Bochu knew of it and reported it to the duke. The duke met the Earl of Qin at Wangcheng and killed Lu and □. Bochu was Boti's courtesy name. The matter appears in the Discourses of the States.
347
通人謂穆子、文公等。 闇於好惡謂初悅豎牛，後以餓死； 始怨勃鞮，終能告賊。 剖，分也。 言通人尚闇於好惡，況愛寵昏惑者豈能分之？
The understanding men refer to Muzi, Duke Wen, and the others. Being darkened in likes and dislikes means that at first he delighted in Shuniu, but later starved to death. At first he resented Boti, but in the end Boti was able to report the rebels. Pou means to divide. This says that even perceptive men are still darkened in likes and dislikes; how much more can those confused by love and favor distinguish them?
348
嬴，秦姓也。 擿猶發也。 謂始皇發讖，云「亡秦者胡」，乃使蒙恬北築長城，以為外備，而不知胡亥竟為趙高所殺，秦氏遂亡，是發內。
Ying is the Qin surname. Ti is like disclosing. This refers to the First Emperor revealing a prophecy which said, “The one who will destroy Qin is Hu.” He therefore had Meng Tian build the Great Wall in the north as an outer defense, not knowing that Huhai would ultimately be killed by Zhao Gao and that the Qin house would then perish; this is “revealing within.”
349
輦，運也。 違，避也。 車謂張車子也。 有夫婦夜田者，天帝見而矜之，問司命曰：「此可富乎？」 司命曰：「命當貧，有張車子財可以借而與之期。 曰，車子生，急還之。」 田者稍富，及期，夫婦輦其賄以逃。 同宿有婦人，夜生子，問名於其父，父曰：「生車閒，名車子。」 其家自此之後遂大貧敝。 見搜神記。
輦 means 運. Wei means to avoid. Che refers to Zhang Chezi. There was a married couple farming at night. The Heavenly Emperor saw them and pitied them, and asked the Director of Fate, “Can these people be made rich?” The Director of Fate said, “Their fate is to be poor. There is Zhang Chezi's wealth, which may be lent to them for a fixed term. When Chezi is born, quickly return it.” The farmer gradually became wealthy. When the appointed time came, husband and wife carried off their goods by cart and fled. A woman lodging in the same place gave birth to a child at night. When his father was asked his name, the father said, “He was born between carts; name him Chezi.” After this, his household became greatly impoverished. This is seen in the Soushen ji.
350
《爾雅》曰：「誶，告也。」 《左傳》曰：「日有食之。 梓慎曰：『將水。』 叔孫昭子曰：『旱也。』 後果大旱。」 又曰「宋、□、陳、鄭將火，鄭大夫裨醋請瓘斝、玉瓚禳火，子產弗予。 醋曰：『不用吾言，鄭又將火。』 子產曰：『天道遠，人道邇，非爾所及。』 遂不與，亦不復火」也。
The Erya says, "Sui means to tell." The Zuo Tradition says, "There was an eclipse of the sun. Zishen said, 'There will be flood.' Shusun Zhaozi said, 'There will be drought.' Later there was indeed a great drought.” It also says, “Song, □, Chen, and Zheng will have fires. Bi Cu, a grandee of Zheng, requested a guan goblet and jade libation cup to avert the fire, but Zichan did not give them. Cu said, 'If you do not use my words, Zheng will again have fire.' Zichan said, 'The Way of Heaven is distant, and the way of humans is near; this is not within your reach.' He then did not give them, and there was also no further fire.”
351
梁叟，梁國之老人也。 丁，當也。 睇，視也。 矧，況也。 《呂氏春秋》曰：「梁北有黎丘鄉，鄉有丈人往市，醉而歸者，黎丘奇鬼效其子之狀而道苦之。 丈人醒，謂其子曰：『吾為而父，我醉，女道苦我，何故？』 其子泣曰：『必奇鬼也。』 丈人明日之市，醉，其真子迎之，丈人拔劍而刺之。」 事音側利反。 前書音義曰「江東人以物插地中為事」也。
The old man of Liang means an old man of the state of Liang. 丁 means 當. 睇 means 視. Shen means how much more. The Lushi Chunqiu says: "North of Liang there was Liqiu Village. In the village there was an elder who went to market, became drunk, and returned. A strange ghost of Liqiu imitated the appearance of his son and tormented him on the road. The old man sobered up and said to his son, 'I am your father. I was drunk, and you said bitter things to me. Why?' His son wept and said, 'It must have been a strange ghost.' The next day the old man went to market and got drunk. His true son came to meet him, and the old man drew his sword and stabbed him.” Shi is pronounced fanqie ze-li. The Pronunciations and Meanings of the Former Han says, “People east of the Yangzi call sticking objects into the ground shi.”
352
綿攣猶牽制也。 涬音胡鼎反。 衡集注云：「涬，引也。 言勿牽制於俗，引憂於己。」 詩曰：「無思百憂，秖自重兮。」
Mianlian is like being constrained. 涬 is pronounced 胡鼎. The commentary to Heng's collected works says: “Xing means to draw. It means not being constrained by common custom and drawing worry onto oneself.” The Poetry says, "Do not brood over a hundred cares; you only burden yourself."
353
監，視也，孔，甚也。 棐，輔也。 忱，誠也。 佑，助也。 言天之視人甚明，唯輔誠信而助仁德也。 《尚書》曰：「天監厥德。」 又曰：「天威棐忱。」
Jian means to look at; kong means very. Fei means to assist. 忱 means 誠. 佑 means 助. This says that Heaven sees people very clearly and only supports sincerity and assists benevolent virtue. The Shangshu says, "Heaven watches over his virtue." It also says: “Heaven's majesty assists the sincere.”
354
蠲，絜也。 祈，求也。 《爾雅》曰：「厖，大也。 禠，福也。」 《帝王紀》曰：「湯時大旱七年，殷史卜曰：『當以人禱。』 湯曰：『必以人禱，吾請自當。』 遂齋戒，翦發斷爪，以己為牲，禱於桑林之社，果大雨。」 言蒙天大福以拯救人。 衡集「祈」字作「祊」。 祊，祭也。 禠音斯。
Juan means pure. 祈 means 求. The Erya says: “Mang means great. Chi means blessing.” The Diwang ji says: “In Tang's time there was a great drought for seven years. The historian of Yin divined and said, 'One should pray with a human victim.' Tang said, 'If a human must be used in the prayer, I request to take it upon myself.' He then fasted and purified himself, cut his hair and trimmed his nails, made himself the sacrificial victim, and prayed at the altar of Sanglin. There was indeed a great rain.” This says that he received Heaven's great blessing in order to rescue the people. In Heng's collected works, the character “祈” is written as “祊”. 祊 means 祭. 禠 is pronounced 斯.
355
景，宋景公也。 三慮謂三善言也。 景公有疾，司馬子韋曰：「熒惑守心。 心，宋之分野。 君當祭之，可移於相。」 公曰：「相，股肱也。 除心腹之疾而寘之股肱，可乎？」 曰：「可移於民。」 公曰：「民所以為國，無民何以為君？」 曰：「可移於歲。」 公曰：「歲，所以養人也。 歲不登，何以畜人乎？」 子韋曰：「君善言三，熒惑必退三捨。」 見《呂氏春秋》也。
Jing is Duke Jing of Song. The three counsels mean three good sayings. Duke Jing was ill. Sima Ziwei said, “Mars is guarding Heart. Xin was the celestial field corresponding to Song. My lord should sacrifice to it; the disaster can be transferred to your chancellor.” The duke said, “The chancellor is my thighs and arms. Can one remove a disease from the heart and belly and place it in the thighs and arms?” He said, “It can be transferred to the people.” The duke said, “The people are what make the state; without the people, how could I be ruler?” He said, “It can be transferred to the year.” The duke said, “The year is what nourishes the people. If the year does not yield a harvest, how can the people be sustained?” Ziwei said, “My lord has spoken three good words; Mars will surely retreat three lodges.” This is seen in the Lushi Chunqiu.
356
魏顆，魏武子之子也。 亮，信也。 《左傳》曰，晉魏顆敗秦師於輔氏，獲杜回。 杜回，秦之力人也。 初，魏武子有嬖妾，武子疾，命顆曰：「必嫁是妾。」 疾病，則曰：「必以為殉。」 及卒，顆嫁之，曰：「疾病則亂，吾從其治也。」 輔氏之役，顆見老人結草以亢杜回，躓而顛，故獲之。 夜夢之曰：「余，而所嫁婦人之父也。 爾用先人治命，余是以報也。」
Wei Ke was the son of Wei Wuzi. 亮 means 信. The Zuo Zhuan says that Wei Ke of Jin defeated the Qin army at Fushi and captured Du Hui. Du Hui was a strongman of Qin. At first, Wei Wuzi had a favored concubine. When Wuzi became ill, he ordered Ke, “You must marry off this concubine.” When his illness worsened, he said, “You must make her a burial attendant.” When he died, Ke married her off, saying, “In illness there is disorder; I follow his command when he was well.” In the battle at Fushi, Ke saw an old man knotting grass to resist Du Hui. Du Hui stumbled and fell, and therefore Ke captured him. That night he dreamed of him saying, “I am the father of the woman you married off. You used your father's orderly command, and for this I have repaid you.”
357
《尚書》曰：「咎繇邁種德。」 注云：「邁，行也。 種，布也。」 英、六，並國名。 咎繇能行布道德，子孫茂盛，封於英、六。 帝王紀：「□陶卒，葬之於六，禹封其少子於六，以奉其祀。」 六故城在今壽州安豐縣南也。
The Documents says, “Gaoyao went forth and planted virtue.” The commentary says, “Mai means to go. Zhong means to spread.” Ying and Liu are both state names. Gaoyao was able to put virtue into practice and spread the Way; his descendants flourished and were enfeoffed at Ying and Liu. The Diwang ji says: “When □tao died, he was buried at Liu, and Yu enfeoffed his youngest son at Liu to maintain his sacrifices.” The old city of Liu lay south of present-day Anfeng County in Shouzhou.
358
根生謂寄生也。 言百草至寒皆彫落，唯寄生獨榮於桑之末。 本草經：「桑上寄生，一名寄屑，一名寓木，一名宛童。」 以喻咎繇封於英、六，余國先滅，英、六獨存也。
Root-born means parasitic growth. This means that when the hundred grasses reach the cold season they all wither and fall, but mistletoe alone flourishes at the tips of mulberry trees. The Bencao jing says: “Mistletoe on mulberry is also called jixie, also called yumu, and also called wantong.” This is a metaphor for Gaoyao being enfeoffed in Ying and Liu: the other states perished first, while Ying and Liu alone survived.
359
言咎繇布德行仁，慶流後裔，詩曰：「無言不讎。」 易曰：「無往不復」也。
This means that Gaoyao spread virtue and practiced benevolence, and blessings flowed to his descendants; the Poetry says, "No word goes unanswered." The Yi says, "There is no going that does not return."
360
盍，何不也。 蓄猶待。 言何不遠遊以飛聲譽，誰謂時之可待？ 言易逝也。
He means why not. Xu is like waiting. This means: why not travel far and send one's fame flying? Who says the time can be waited for? This means that it easily passes away.
361
□惘猶敞怳也。
□wang is like changhuang, dazed and distracted.
362
偪，迫也。 宣，□也。
偪 means 迫. Xuan means □.
363
《淮南子》曰：「北方之極，自九澤窮大海之極，有凍寒積* (水) *［冰］雪雹腢冰之野。」 磑音牛哀反。 世本云：「公輸作石磑。」 《說文》曰：「皚皚，霜雪之貌也。」 蓋古字「磑」與「皚」通。 冱音胡故反。 杜預注左傳云：「冱，閉也。」
The Huainanzi says, "At the northern extremity, from the Nine Marshes to the utmost limit of the great sea, there is accumulated frozen cold. The critical apparatus marks (). ice, snow, hail, and masses of ice." 磑 is pronounced 牛哀. The Shiben says, "Gongshu made the stone mill." The Shuowen says, "Aiai describes frost and snow." Probably in ancient script “磑” and “皚” were interchangeable. Hu is pronounced fanqie hu-gu. Du Yu's commentary on the Zuo Tradition says, "Hu means closed."
364
玄武謂龜、蛇也。 曲禮曰：「前朱爵而後玄武。」 殼，龜甲也。 爾雅曰：「螣，螣蛇。」 蜿，屈也。 糾，纏結也。 騷騷，協韻音修。 糾音古由反。
The Dark Warrior means the turtle and snake. The Quli says, "In front is the Vermilion Bird, and behind is the Dark Warrior." 殼 means 龜甲. The Erya says, "Teng is the teng-snake." 蜿 means 屈. Jiu means tangled together. 騷騷，協韻 is pronounced 修. Jiu is pronounced fanqie gu-you.
365
矜，竦也。 並猶聚也。 凌，冰也，音力澄反。 失條言寒也。
矜 means 竦. Bing is like gathering. 凌，冰也， is pronounced 力澄. Losing regularity refers to cold.
366
太陰，北方極陰之地也。 楚詞曰：「選鬼神於太陰。」
The Great Yin is the place of extreme yin in the north. The Chu ci says, "Select ghosts and spirits in Great Yin."
367
高陽氏，帝顓頊也。 《山海經》曰：「東北海之外，附禺之山，帝顓頊與九嬪葬焉。」 相，視也。 寓，居也。 □，屈也，音乞鳳反。 宅幽謂居北方幽都之地。 尚書曰：「宅朔方曰幽都。」
The Gaoyang clan means Emperor Zhuanxu. The Classic of Mountains and Seas says, "Beyond the northeastern sea, on Mount Fuyu, Emperor Zhuanxu and his nine consorts are buried." 相 means 視. Yu means to dwell. □ means bent; it is pronounced fanqie qi-feng. Dwelling in the dark means residing in the northern land of Youdu. The Shangshu says, "The dwelling in the northern quarter is called Youdu."
368
庸，勞也。 織絡猶經緯往來也。 瘳，愈也。 言勞於往來四方，經積冰炎火之地，彼此亦何差也。 「織」或作「識」，「絡」或作「駱」。
Yong means toil. Weaving and linking is like warp and weft going back and forth. Chou means recovery. This says that one is wearied by going back and forth through the four quarters, passing through places of piled ice and blazing fire; what difference is there between them? Some texts write "zhi" as "shi," and some write "luo" as "luo."
369
《淮南子》曰：「北極之山，曰寒門。」 楚辭曰：「踔絕垠乎寒門。」 垠音玉巾反。 《廣雅》曰：「垠，或作「限」也。」
The Huainanzi says, "The mountain of the North Pole is called the Cold Gate." The Chu ci says, "Stride beyond the farthest border at the Cold Gate." Yin is pronounced fanqie yu-jin. The Guangya says, "Yin is sometimes written as xian."
370
*(躑) *［蹣］，風也。 潚，疾也，音肅。 媵，送也。 翩飄亦疾魍也。 禁，協韻音金。
The critical apparatus marks (). The note marks bracketed "蹣". Su means swift; it is pronounced su. Ying means to send off. Pianpiao also describes swiftness. Jin rhymes; it is pronounced jin.
371
谽□，深魍也。 谽音呼含反。 □音呼加反。 碄音林，亦深貌也。 既游四方，又入地下。
Han□ describes depth. Han is pronounced fanqie hu-han. □ is pronounced fanqie hu-jia. 碄 is pronounced 林，亦深貌也. Having traveled in the four directions, he also entered beneath the earth.
372
重陰，地中也。 《國語》曰：「魯季桓子穿井，獲土缶，中有蟲若羊焉，使問仲尼。 仲尼對曰：『土之怪曰墳羊。』」
Layered yin means within the earth. The Guoyu says: "Ji Huanzi of Lu dug a well and obtained an earthen jar, inside which was something like a sheep. He sent someone to ask Zhongni about it. Zhongni replied, "The strange creature of earth is called a grave-ram.'"
373
慌忽，無形貌也。
Huanghu means having no form or appearance.
374
右謂西方也。 密，山名也。 《山海經》曰，西北曰密山。 黃帝取密山之玉策，投之鐘山之陰。 闇，幽隱也。 蹊，路也。
Right means the west. Mi is the name of a mountain. The Classic of Mountains and Seas says that in the northwest is Mount Mi. The Yellow Emperor took jade tablets from Mount Mi and cast them on the shady side of Mount Zhong. 闇 means 幽隱. 蹊 means 路.
375
速，召也。 燭龍，北方之神也。 《山海經》曰：「西北海之外有神，人面蛇身，而赤其眼，及晦視乃明，不食不寢，是燭九陰，是謂燭龍。」 炬，可以照明。
Su means to summon. Torch Dragon is the spirit of the north. The Classic of Mountains and Seas says, "Beyond the northwestern sea there is a spirit with a human face and snake body, whose eyes are red. When he looks into darkness, it becomes bright. He does not eat or sleep. This is the one who illuminates the Ninefold Yin; he is called Torch Dragon." A torch can illuminate.
376
瑤溪，瑤岸也。 《山海經》曰：「鐘山之東曰瑤岸。」 又曰：「鐘山，其子曰鼓，其狀人面而龍身，是與欽廝殺祖江於櫫□之陽。」 □音邳。 爾雅曰：「劉，殺也。」
Jade Stream means jade banks. The Classic of Mountains and Seas says, "East of Mount Zhong is called Jade Bank." It also says, "At Zhongshan, his son was named Gu. His form had a human face and a dragon's body. He and Qin killed Zujiang on the sunny side of Zhu-square." □ is pronounced pi. The Erya says, "Liu means to kill."
377
王母，西王母也。 銀臺，仙人所居也。 羞，進也。 本草經曰：「白芝，一名玉芝。」
The Queen Mother means the Queen Mother of the West. Silver Terrace is where immortals dwell. Xiu means to present. The Bencao jing says, "White zhi is also called jade zhi."
378
《山海經》曰：「櫫□之丘，有人戴勝虎齒，有尾，穴處，名曰西王母。」 憖，相傳音宜覲反。 杜預注《左傳》：「憖，發語之音也。」 臣賢案張揖字詁，憖，笑貌也，* (嗚) *［聽］之別體，音許近反，與此義合也。
The Classic of Mountains and Seas says, "On the hill of Zhu-square there is a person wearing a sheng ornament, with tiger teeth and a tail, living in a cave; she is named Queen Mother of the West." 憖，相傳 is pronounced 宜覲. Du Yu's commentary on the Zuo Tradition says, "Yin is an initial particle." Your servant Xian notes that according to Zhang Yi's Zigu, yin describes a smiling appearance. The critical apparatus marks (). The note marks bracketed "聽".
379
詩含神霧曰：「太華之山，上有明星玉女，主持玉漿，服之* (神) *［成］仙。」 宓妃，洛水神也。
The Shihan shenwu says, "On Mount Taihua above there are the Bright-Star Jade Maidens, who oversee jade elixir. If one takes it, The critical apparatus marks (). becomes an immortal." Fufei is the spirit of the Luo River.
380
姣，好也，音古巧反。 蠱音野，謂妖麗也。 嫮音胡故反，好貌也。 楚辭曰「嫮目宜笑」也。
Jiao means beautiful; it is pronounced fanqie gu-qiao. 蠱 is pronounced 野，謂妖麗也. Hu is pronounced fanqie hu-gu and describes a beautiful appearance. The Chuci says, “Beautiful eyes are fit for smiling.”
381
婧音財性反，謂妍婧也。 簹音圭，婦人之上服。 《爾雅》曰：「婦人之徽謂之褵。」 郭璞注云：「即今之香纓也。」
婧 is pronounced 財性反，謂妍婧也. 簹 is pronounced 圭，婦人之上服. The Erya says, "A woman's sash is called li." Guo Pu's commentary says, "This is the present-day fragrant tassel."
382
的□，明也。 遺光言光彩射人也。
Di□ means bright. Scattered radiance means that the brilliance shines upon people.
383
環、琨，並玉珮也。 《白虎通》曰「修道無窮即佩環，能本道德即佩琨」也。 玄黃謂繒綺也。 《尚書》曰：「厥篚玄黃。」 言玉女、宓妃等既獻環珮，又贈以繒綺也。
Huan and kun are both jade pendants. The Baihu tong says, "When one cultivates the Way without exhaustion, one wears rings; when one can root oneself in the Way and virtue, one wears kun-jade." Dark and yellow refers to patterned silk. The Shangshu says, "Their baskets held black and yellow silks." This says that the jade women, Fufei, and the others first presented rings and pendants, and then also gave patterned silk.
384
「賂」或作「貽」。 浩蕩，廣大也。 言不以玉女及贈遺為美也。 楚辭曰：「怨靈修之浩蕩。」
Some texts write "lu" as "yi." Haodang means vast and great. This says that he did not regard the jade women or their gifts as beautiful. The Chu ci says, "I resent Lingxiu's vast disorder."
385
雙材謂玉女、宓妃也，即上文所謂「二女感於崇岳」也。
"The pair of talents" refers to the Jade Maiden and Fufei, that is, what the preceding text called "the two women who were moved by the lofty peaks."
386
鞭熅，氣也。 《易系辭》曰：「天地鞭熅。」 張揖字詁曰：「蘤，古花字也。」 處子，處女也。 懷，思也。 《莊子》曰：「綽約若處子。」 詩曰：「有女懷春。」
Bianyun means vapor. The Xici of the Changes says, "Heaven and earth are dense and blended." Zhang Yi's Zigu says, "Hua is the old graph for hua, flower." Chuzi means a virgin. Huai means to think of. The Zhuangzi says, "Graceful like a maiden." The Poetry says, "There is a woman longing in spring."
387
淑，善也。 詩曰：「如何如何，忘我實多。」
淑 means 善. The Poetry says, "What is to be done, what is to be done? You have truly forgotten me much."
388
賦謂玉女所歌詩也。 亟，疾也，音紀力反。 即上所謂「冰折不營」也。
The rhapsody refers to the poem sung by the Jade Maiden. Ji means swift; it is pronounced fanqie ji-li. This is what was meant above by “ice breaks but does not block”.
389
《山海經》曰：「河出櫫□西北嵎。」 縈，曲也。 《爾雅》曰：「小沚曰坻。」 謂水中高地，以龜負之，可以架橋也。 □猶橫度也。 《廣雅》曰「無角曰螭龍」也。
The Classic of Mountains and Seas says, "The Yellow River emerges from the northwest corner of Zhu-square." 縈 means 曲. The Erya says, "A small islet is called di." This refers to high ground in the water, borne on turtles, on which a bridge could be set. □ is like crossing sideways. The Guangya says, "A hornless dragon is called a chilong."
390
閬風，山名，在櫫□山上。 楚詞曰：「登閬風而紲馬。」 《淮南子》曰：「櫫□山有曾城九重，高萬一千里，上有不死樹在其西。」 今以不死木為默也。
Langfeng is the name of a mountain, located atop Mount Zhu□. The Chu ci says, "I climbed Langfeng and tethered my horse." The Huainanzi says, "On Mount Zhuhou there is a ninefold Zengcheng, eleven thousand li high. On its west is the tree of immortality." Here the deathless tree is taken as mo.
391
瑤，瓊也。 楚辭曰：「屑瓊繠以為粻。」 炮，糧也。 □音* (居) *［古］於反，謂酌也。 河圖曰：「櫫山出五色流水，其白水東南流入中國，名為河」也。
Yao means fine jade. The Chu ci says, "I crumble jade stamens to make provisions." Pao means provisions. Points the reader to another passage. The critical apparatus marks (). The note marks bracketed "古". The Hetu says, "Mount Zhu emits flowing water of five colors; its white water flows southeast into the Central States and is named the River."
392
抨，使也，音普耕反，又補耕反。 巫咸，神巫也。 《山海經》曰，大荒之中有靈山，巫咸、巫彭、巫謝等十巫。 衡既夢木禾，今故令巫咸佔之也。 元，善也。
Peng means to cause; it is pronounced fanqie pu-geng, also bu-geng. Wu Xian was a divine shaman. The Classic of Mountains and Seas says that within the Great Wilderness there is a numinous mountain, with Wu Xian, Wu Peng, Wu Xie, and ten shamans in all. Heng had dreamed of the grain-tree, and therefore now ordered Wu Xian to divine it. 元 means 善.
393
滋，茂也。 《淮南子》曰：「昏張中則務種穀。」 《說文》曰：「禾，嘉谷也。 至二月始生，八月而孰，得時之中，故謂之禾。」
滋 means 茂. The Huainanzi says, "When Hun reaches the center, one should attend to sowing grain." Collation entry: 」"Shuowen"：「，。 It first grows in the second month and ripens in the eighth month, attaining the middle of the proper seasons, and therefore it is called grain."
394
穎，穟也。 本，禾本也。 言禾既垂穟顧本，人亦當思故居也。 《淮南子》曰：「孔子見禾三變，始於粟，生於苗，成於穟，乃歎曰：『我其首禾乎？』」 高誘注云：「禾穟向根，君子不忘本也。」
穎 means 穟. 本 means 禾本. This says that when grain bends down with its ears it looks back to its root; people too should think of their old dwelling. The Huainanzi says, "Confucius saw grain undergo three changes: it begins as millet, grows as sprouts, and matures as ears. He then sighed and said, 'Am I the head of the grain?'" Gao You's commentary says, "Grain ears bend toward the root; the gentleman does not forget the root."
395
姑，且也。 懿，美也。 廬猶居也。
姑 means 且. 懿 means 美. Lu is like dwelling.
396
僉，皆也。 迓，迎也。
僉 means 皆. 迓 means 迎.
397
豐隆，雷也。 軯，聲也，音普耕反。 震霆，霹靂也。 霆音庭。 列缺，電也。 曄，光也。
Fenglong is thunder. Peng means a sound; it is pronounced fanqie pu-geng. Thunderclap means a thunderbolt. Ting is pronounced ting. Lieque means lightning. 曄 means 光.
398
雲師，屏翳也。 □，陰兒，音徒感反。 《爾雅》曰：「暴雨謂之涷。」 沛，雨魍也。 塗，協韻音徒故反。 楚辭曰：「使涷雨兮灑塵。」
The Cloud Master is Pingyi. □ is yiner and is pronounced like tu plus gan reversed. The Erya says, "A violent rain is called dong." 沛 means 雨魍. Tu rhymes; it is pronounced fanqie tu-gu. The Chu ci says, "Let freezing rain sprinkle the dust."
399
轙音魚綺反。 爾雅曰：「載轡謂之轙。」 郭璞注云：「轙，軶上環也，轡所貫也。」 琱，以玉飾車也。 樹，立也。 葩，華也，於車上建華蓋。 擾，馴也。 《廣雅》曰「有翼曰應龍」也。
Yi is pronounced fanqie yu-qi. The Erya says, "The part that bears the reins is called the yi." Guo Pu's commentary says, "The yi is the ring on top of the yoke; it is what the reins pass through." Diao means adorning a carriage with jade. Shu means to set upright. Pa means blossoms; a flowered canopy was set up on the carriage. 擾 means 馴. The Guangya says, "A winged dragon is called a yinglong."
400
《周頌》曰：「懷柔百神。」 森，觿魍也。 屯，聚也。
The Zhou Song says, "Cherish and soothe the hundred spirits." 森 means 觿魍. 屯 means 聚.
401
修，長也。 揭，低昂魍也。
修 means 長. Jie describes rising and lowering.
402
咢音五各反。 一作「岌」，並冠高魍也。 映蓋謂冠與車蓋相映也。 綝音林，纚音離，盛魍也。 輝音胡本反。 光*也。
咢 is pronounced 五各. One version writes "ji"; both describe a cap's tall appearance. Reflecting canopy means that the cap and carriage canopy reflected each other. Lin is pronounced lin, and li is pronounced li; they describe magnificence. 輝 is pronounced 胡本. It means light.
403
八乘，八龍也。 楚辭曰：「駕八龍之蜿蜿。」 攄猶騰也。
The eight steeds are the eight dragons. The Chu ci says, "I drive eight dragons winding and winding." Shu is like soaring.
404
氛，天氣也。 旌，羽旌也。 溶音勇。 王逸注楚辭曰：「溶，廣大魍也」。 蜺，雌虹也。
氛 means 天氣. Jing means a feathered banner. 溶 is pronounced 勇. Wang Yi's commentary on the Chu ci says, "Rong describes vastness." Ni means the female rainbow.
405
軨音零。 《說文》曰：「車輜閒橫木也。」 楚辭曰：「倚結軨兮太息。」 軹音之是反。 杜子春注《周禮》云：「軹，兩堯也。」 《說文》云：「車輪小穿也。」 還睨，顧瞻也。 藥音鑠，熱魍也。 言顧瞻鄉國而心熱也。
Ling is pronounced ling. Collation entry: "Shuowen"：「。 The Chu ci says, "Leaning on the crossbar, I sigh deeply." 軹 is pronounced 之是. Du Zichun's commentary on the Zhou li says, "Zhi means the two yao." The Shuowen says, "It is the small opening in a carriage wheel." Huan ni means looking back and gazing. 藥 is pronounced 鑠，熱魍也. This means that he looked back toward his native state and his heart burned.
406
上都謂天上也。 赫戲，盛魍也。 衡既□歷四海，方欲游於天上，故云何不忘其故居，而苦迷惑思之。
The upper capital means Heaven above. Hexi describes brilliance. Heng had already □ traversed the four seas and was just about to roam in Heaven above; therefore it says, why did he not forget his former dwelling, but painfully become confused and think of it?
407
青琱，青文龍也。 揵，堅也，音巨偃反。 芝，蓋也。 素威，白武也。 禮記曰：「左青龍而右白武。」 說文曰「鉦，鐃也，似鈴」也。
Blue-patterned refers to a blue patterned dragon. 揵，堅也， is pronounced 巨偃. Zhi means canopy. Plain Majesty means White Warrior. The Liji says, "On the left is the Azure Dragon, and on the right is the White Warrior." The Shuowen says, "A zheng is a nao; it resembles a bell."
408
長離，即鳳也。 水衡，官名，主水官也。 玄冥，水神也。 司馬相如大人賦曰「前長離而後矞皇」也。
Changli is the phoenix. Water Controller is the name of an office, in charge of water administration. Xuanming is the water spirit. Sima Xiangru's Daren fu says, “In front is Changli and behind is Yuhuang.”
409
箕伯，風師也。 函猶含也。 澄，清也。 淟音它典反。 涊音乃典反。 楚辭曰：「切淟涊之流俗。」 王逸注曰：「淟涊，垢濁也。」
Jibo is the Master of Winds. Han is like han, to contain. 澄 means 清. 淟 is pronounced 它典. Ren is pronounced fanqie nai-dian. The Chu ci says, "I loathe the filthy and muddied common ways." Wang Yi's commentary says, "Tiannian means filthy and muddy."
410
鸞，鈴也，在鑣。 譻，聲也，音嚶。 楚辭曰「鳴玉鸞之啾啾」也。
Luan are bells, placed on the horse bit. 譻，聲也， is pronounced 嚶. The Chuci says, “The jade luan-bells ring jiujiu.”
411
霄，雲也。 蔑蒙，氣也。 蒙音莫孔反。 上征，上於天也。 揚雄甘泉賦曰：「浮蔑蒙而撇天。」
Xiao means clouds. Miemeng means vapor. 蒙 is pronounced 莫孔. Ascending campaign means ascending into Heaven. Yang Xiong's Ganquan fu says, "Floating through obscurity, it brushes the heavens."
412
翼翼，飛魍。 戾，至也。 回回，光魍。 楚辭曰：「皇剡剡其揚靈。」 王逸注云：「揚其光靈也。」
Yiyi describes flying. 戾 means 至. Huihui describes radiance. The Chu ci says, "Bright and flashing, it raises its spirit." Wang Yi's commentary says, "It raises up its radiant spirit."
413
閽，主門者。 天皇，天帝也。 揚雄甘泉賦曰：「選巫咸兮叫帝閽。」
Hun means the keeper of a gate. Heavenly Sovereign means Heavenly Emperor. Yang Xiong's Ganquan fu says, "Choose Wu Xian and cry out at the emperor's gate."
414
《史記》曰，趙簡子曰：「我之帝所甚樂，與百神遊於鈞天，廣樂九奏。」 《左傳》，鄭莊公賦「大隧之中，其樂也融融」。 姜出，賦「大隧之外，其樂也洩洩」。 「肜」與「融」同也。
The Shiji says that Zhao Jianzi said, "At the emperor's place I was greatly delighted, roaming with the hundred spirits in Juntian, where the grand music was performed in nine movements." In the Zuo Tradition, Duke Zhuang of Zheng recited, "Within the great tunnel, its joy is harmonious." When Jiang emerged, she sang, “Beyond the great tunnel, its joy is overflowing.” “肜” is the same as “融”.
415
詩序曰：「太平之音安以樂，其政和。 亂世之音怨以怒，其政乖。」 律，十二律也。 樂□圖征曰：「聖人承天以立均。」 宋均注曰：「均長八尺，施弦以調六律也。」 建，立也。 衡言聽九奏之樂，考政化之得失，而思其終始也。
The Preface to the Poetry says, "The music of great peace is calm and joyful, and its government is harmonious. The music of a chaotic age is resentful and angry, and its government is perverse." The pitches are the twelve pitch-pipes. The Yue-square tuzheng says, "The sage receives Heaven and establishes the jun." Song Jun's commentary says, "The jun is eight feet long; strings are set on it to tune the six pitch-pipes." Jian means to establish. Heng says that he heard the music of the nine movements, examined the successes and failures of government and transformation, and reflected on their beginning and end.
416
盤，樂也。 逸，縱也。 斁，厭也，音亦，又音徒故反，古「度」字也。 莊子曰：「樂未畢也，哀又繼之。」
Pan means delight. 逸 means 縱. Yi means weary of; it is pronounced yi, and also read with the fanqie tu-gu. It is the ancient graph for "du." The Zhuangzi says, "Joy has not ended before sorrow follows it."
417
素，素女也。 史記曰：「太帝使素女鼓五十弦* (琴) *［瑟］。」 大容，黃帝樂師也。 念哉，戒逸樂也。
Su means the Plain Maiden. The Shiji says, "The Great Emperor had the Plain Maiden play the fifty-stringed zither The critical apparatus marks (). se." Dairong was the Yellow Emperor's music master. "Be mindful" is a warning against indulgence in pleasure.
418
溢，滿也。 迨，及也。 □翔，將遠逝也。
溢 means 滿. 迨 means 及. □翔 means 將遠逝.
419
紫宮、太微，並星名也。 肅肅，清也。 閬閬，明大也。
Purple Palace and Supreme Tenuity are both names of stars. 肅肅 means 清. 閬閬 means 明大.
420
《史記》曰：「天駟旁一星曰王良。」 高閣，閣道星也。 《史記》曰：「絕漢抵營室曰閣道。」 鏘鏘，高魍也。
The Records of the Historian says, "The star beside the Celestial Team of Four is called Wangliang." High Gallery is the Gedao constellation. The Records of the Historian says, "Crossing the Han and reaching Yingshi is called Gedao." Qiangqiang describes height.
421
罔車，畢星也。 幕幕，罔魍。 青林，天苑也。
Net Chariot is the Bi star. Mumu describes vastness. Green Grove is the celestial park.
422
弧，星名也。 易曰：「弧矢之利以威天下。」 撥音方割反。 剌音力達反。 撥剌，張弓魍也。 嶓頤，山也。 封，大也。 狼，星名。 河圖曰：「嶓頤之精，上為狼星。」
Hu is the name of a star. The Yi says, "The benefit of bow and arrow is to awe all under Heaven." 撥 is pronounced 方割. La is pronounced fanqie li-da. Bola describes drawing a bow. Boyi is a mountain. Feng means great. Wolf is the name of a star. The Hetu says, "The essence of Boyi rises above to become the Wolf Star."
423
壁，東壁也。 史記曰，羽林天軍西為壁壘，旁大星為北落。 牽牛北為河鼓。 磅硠，聲也。 磅音普郎反。 硠音郎。
Wall is the Eastern Wall. The Records of the Historian says that west of the celestial army Yulin are the ramparts, and the large star beside them is Beiluo. North of Ox-Leader is River Drum. 磅硠 means 聲. Pang is pronounced fanqie pu-lang. Lang is pronounced lang.
424
《史記》曰，王良旁有八星絕漢曰天潢，雲漢曰天河也。
The Records of the Historian says that beside Wangliang are eight stars crossing the Han called Tianhuang; the cloudy Han is called the Heavenly River.
425
招搖、攝提，星名也。 □音居流反，低回□流回轉之魍。 二紀，日月也。 五緯，五星也。 綢繆，相次之魍也。 遹皇，行魍也。
Zhaoyao and Sheti are names of stars. □ is pronounced like ju plus liu reversed, and describes low circling and turning back. The two luminaries are the sun and moon. The five regulators are the five planets. 綢繆 means 相次之魍. Yuhuang describes movement.
426
彧音孚萬反，卷音拳，並□翔自恣之魍也。
Yu is pronounced fanqie fu-wan, and juan is pronounced quan; both describe soaring freely and at ease.
427
□音一六反，汨音於筆反，飂音遼，沛音普蓋反，並疾魍也。 □，小也。 □音亡小反。 逿，徒郎反。
□ is pronounced 一六反，汨音於筆反，飂音遼，沛音普蓋反，並疾魍也. □ means small. □ is pronounced fanqie wang-xiao. Tang is pronounced with the fanqie tu-lang.
428
□糝，雷聲也。 □音康。 糝音苦蓋反。 淫裔，電魍也。 狂，疾也。
□糝 means 雷聲. □ is pronounced kang. 糝 is pronounced 苦蓋. 淫裔 means 電魍. Kuang means swift.
429
庬音亡孔反。 澒，胡孔反。 孝經援神契曰：「天度蒙澒。」 宋均注云：「蒙澒，未分之象也。」 《說文》曰：「宕，過也。」 冥，幽冥也。 貫，穿也。 前書谷永上書曰：「登遐倒景。」 音義曰：「在日月之上，日月反從下照，故其景倒也。」 厲，陵厲也。
Mang is pronounced fanqie wang-kong. Hong is pronounced fanqie hu-kong. The Xiaojing yuanshen qi says, "The measure of Heaven is menghong." Song Jun's commentary says, "Menghong is the appearance of what has not yet separated." The Shuowen says, "Dang means to pass beyond." Ming means dark and obscure. 貫 means 穿. Gu Yong's memorial in the Earlier Han says, "Ascending afar, the inverted shadow." The Yinyi says, "It is above the sun and moon; the sun and moon instead shine from below, and therefore its shadow is inverted." Li means rising forcefully.
430
春秋運斗樞曰：「北斗第六星為開陽。」 俯音俯。 暗藹，遠魍也。 暗音烏感反。
The Chunqiu yundou shu says, "The sixth star of the Northern Dipper is Kaiyang." 俯 is pronounced 俯. Anai describes distance. 暗 is pronounced 烏感.
431
《說文》曰：「悁悁，憂也。」 音於緣反。 詩國風曰「勞心悁悁」也。
Collation entry: "Shuowen"：「，。 It is pronounced fanqie yu-yuan. The Guofeng of the Poetry says, “My troubled heart is distressed.”
432
輈，轅也。
輈 means 轅.
433
偷音通侯反。 懷，安也。
偷 is pronounced 通侯. Huai means peaceful.
434
閶闔，天門。
Changhe is Heaven's gate.
435
倏，忽也。 眩音縣，眃音混，疾魍也。 常閭，故里。
Shu means suddenly. Xuan is pronounced xian, and yun is pronounced hun; they describe swiftness. Changlu is the old village.
436
謂初游於四方天地之閒以自淫放，今改悔也。
This means that at first he roamed between the four quarters, Heaven, and Earth, indulging and releasing himself, but now repented and changed.
437
楚辭曰：「退將復修吾初服。」 王逸注曰：「修吾初始清絜之服也。」 娑娑，衣魍。 參參，長魍。
The Chu ci says, "Withdrawing, I shall again mend my first robes." Wang Yi's commentary says, "Mend my original pure and clean robes." Suosuo describes the appearance of clothing. Cencen describes length.
438
以六藝為車而駕之也。 以道德為林而游之也。
This means using the Six Arts as a chariot and yoking it. This means taking the Way and virtue as a forest and roaming in it.
439
□，網也，音古。 儒家，子思、孟軻、孫卿等。 墨家謂墨翟、胡非、尹佚等。
□ means net; it is pronounced gu. The Confucian school refers to Zisi, Meng Ke, Xun Qing, and others. The Mohist school refers to Mo Di, Hu Fei, Yin Yi, and others.
440
琴操曰：「歸耕者，曾子之所作也。 曾子事孔子十餘年，晨覺，眷然念二親年衰，養之不備，於是援琴鼓之曰：『往而不反者年也，不可得而再事者親也。 歔欷歸耕來日！ 安所耕歷山盤乎！』」 欽崟，山魍。 崟音吟。
The Qincao says, "Returning to Ploughing was composed by Zengzi. After more than ten years in Confucius's service, Zengzi woke one morning thinking tenderly of his aging parents and of how little he had done for them. He took up the zither and sang: "The years go and never return; parents cannot be served a second time. Sighing and sobbing, return to ploughing in days to come! Where could one plough but the slopes of Lishan!'” Qinyin describes a mountain. Yin is pronounced yin.
441
共音恭。 《易》曰：「君子終日干干，夕惕若，厲。」 惕，懼也。 厲，病也。 □，整也。
Gong is pronounced gong. The Changes says, "The gentleman is vigorous all day; in the evening he is cautious, as if in danger." Ti means fear. 厲 means 病. □ means orderly.
442
恧，籩也，音女六反。
恧，籩也， is pronounced 女六.
443
《老子》曰：「上德無為。」
The Laozi says, "Highest virtue takes no action."
444
《老子》曰：「不出戶而知天下。」
The Laozi says, "Without going out the door, one knows all under heaven."
445
系，系也。 老子曰：「天長地久。」 左氏傳曰「俟河之清，人壽幾何」也。
Xi means to fasten. The Laozi says, "Heaven is long-lasting and Earth endures." The Zuo Tradition says, "To wait for the Yellow River to clear; how long is a human life?"
446
六區謂四方上下也。
The six regions mean the four directions, above, and below.
447
階，升也。 《論語》曰：「夫子之不可及，猶天之不可階而升。」 仙夫，仙人也。 詩鄁風曰：「□舟言仁而不遇也。」 其詩曰：「泛彼□舟，亦泛其流。 憂心悄悄，慍於腢小。 靜言思之，不能奮飛。」 鄭玄注云：「舟，載度物者也。 今不用，而與觿物泛泛然俱流水中，諭仁人不用，而與腢小並列。」 悄悄，憂魍也。 臣不遇於君，猶不忍奮翼而飛去。 吝，惜也。 衡亦不遇其時，而為宦者所讒，故引以自諭也。
階 means 升. The Analects says, "That the Master cannot be reached is like Heaven, which cannot be climbed by stairs." Transcendent men are immortals. The Bei Airs of the Poetry says, "The square boat speaks of a humane man who does not meet recognition." That poem says, "Drifting is that square boat; drifting too is its current. My anxious heart is distressed, vexed by the petty crowd. Quietly I think on it and cannot rise and fly.” Zheng Xuan's commentary says, "A boat is what carries things across. Now it is not used, but drifts together with the many things in the flowing water; this illustrates that the humane man is not employed but is ranked together with the petty crowd." Qiaoqiao describes anxiety. When a minister does not meet with his lord, he still cannot bear to flap his wings and fly away. 吝 means 惜. Heng likewise did not meet his time and was slandered by eunuchs, so he cited this to illustrate himself.
448
松，赤松子也。 喬，王子喬也。 《列仙傳》曰：「赤松子，神農時雨師，服水玉，教神農，能入火自燒。 至櫫□山上，常止西王母石室，隨風上下。 王子喬，周靈王太子晉也。 好吹笙作鳳鳴，游伊洛閒。 道士浮丘公接上嵩高山，三十餘年。 後來於山上，見桓良曰：『告我家，七月七日待我緱氏山頭。』 果乘白鵠住山顛，望之不得到，舉手謝時人，數日去。」 字林曰：「跱，踞也。」 謂得仙高踞也。 離，附也。 攜，離也。
Song means Chisongzi. Qiao means Wangzi Qiao. The Liexian zhuan says: "Chisongzi was the Rain Master in Shennong's time. He ingested water-jade, taught Shennong, and could enter fire and burn himself. When he reached Mount Zhu□, he often stayed in the stone chamber of the Queen Mother of the West, rising and descending with the wind. Wangzi Qiao was Prince Jin, heir of King Ling of Zhou. He liked to play the reed pipes, making phoenix cries, and roamed between the Yi and Luo Rivers. The Daoist Fuqiu Gong received him and brought him up Mount Songgao for more than thirty years. Later he came to the mountain top and, seeing Huan Liang, said, 'Tell my family to wait for me on the summit of Goushi Mountain on the seventh day of the seventh month.' He indeed rode a white swan and stopped on the mountain peak. People looked at him but could not reach him. He raised his hand to bid farewell to the people of the time, and after several days departed.” The Zilin says, "Zhi means to squat." This means attaining transcendence and sitting high above. Li means to attach. Xie means to separate.
449
朅，去也，音丘列反。 「諆」或作「謀」。 諆亦謀也，音基，字從「其」。
朅，去也， is pronounced 丘列. Some texts write "qi" as "mou." Qi also means planning; it is pronounced ji, and the graph contains "qi."
450
河閒王名政。
The King of Hejian was named Zheng.
451
衡集作「玄圖」，蓋玄與懸通。
Heng's collected works write "玄圖"; probably 玄 and 懸 are interchangeable.
452
衡表曰「臣仰干史職，敢徼官守，竊貪成訓，自忘頑愚，願得專於東觀，畢力於紀記，竭思於補闕，俾有漢休烈，比久長於天地，並光明於日月，照示萬嗣，永永不朽」也。
Zhang Heng's memorial says, "Your servant humbly interferes with the historian's office and dares to seek the duties of that office. I privately covet the completion of its instructions, forgetting my own stubborn stupidity. I wish to be assigned solely to the Eastern Library, to spend all my strength on records and chronicles, and to exhaust my thought in filling omissions, so that the Han's splendid achievements may rival Heaven and Earth in long endurance, share the brightness of the sun and moon, shine forth to ten thousand generations, and remain forever undying."
453
衡集其略曰：「《易》稱宓戲氏王天下，宓戲氏沒，神農氏作，神農氏沒，黃帝、堯、舜氏作。 史遷獨載五帝，不記三皇，今宜並錄。」 又一事曰：「帝系，黃帝產青陽、昌意。 周書曰：『乃命少□清。』 清即青陽也，今宜實定之。」
Heng collected the outline of it and said, "The Changes says that Fuxi ruled all under heaven. When Fuxi died, Shennong arose. When Shennong died, Huangdi, Yao, and Shun arose. Sima Qian alone recorded the Five Thearchs and did not record the Three Sovereigns. Now they should also be recorded.” Another matter says, "In the Dixi, the Yellow Emperor begot Qingyang and Changyi. The Zhou shu says: 'Then he commanded Shao□ Qing.' Qing is Qingyang; now this should be firmly determined.”
454
瑗撰平子碑文也。
Yuan composed the inscription for Pingzi's stele.
455
易系辭曰：「範圍天地之化。」 王弼注云：「擬范天地而周備其理也。」 謂作渾天儀也。
The Xici of the Yi says, "It frames and encompasses the transformations of Heaven and Earth." Wang Bi's commentary says, "It models and frames Heaven and Earth and fully provides their principles." This means making the armillary sphere.
456
機物謂作候地動儀等。
Mechanical devices refers to making instruments such as the seismograph.
457
禮記文也。
This is wording from the Liji.
458
損，減也。 言蓺不減於德，一也。
Sun means to reduce. This says that art did not diminish virtue; they were one.
459
三才，天、地、人。 言人雖與天地通為三才，而性靈多蔽，罕能知天道也。
The three powers are Heaven, Earth, and humanity. This says that although humans, together with Heaven and Earth, form the three powers, their nature and spirit are often obscured, and they are rarely able to know the Way of Heaven.
460
玄猶深也。 □音制。
Xuan is like deep. □ is pronounced zhi.