1
漢氏承秦燔書，大弘儒訓，太學生徒，動以萬數，郡國黌舍，悉皆充滿。 學於山澤者，至或就爲列肆，其盛也如是。 漢末喪亂，其道遂衰。 魏正始以後，仍尚玄虛之學，爲儒者蓋寡。 時荀顗、摯虞之徒，雖刪定新禮，改官職，未能易俗移風。 自是中原橫潰，衣冠殄盡； 江左草創，日不暇給； 以迄于宋、齊。 國學時或開置，而勸課未博，建之不及十年，蓋取文具，廢之多歷世祀，其棄也忽諸。 鄉里莫或開館，公卿罕通經術。 朝廷大儒，獨學而弗肯養衆； 後生孤陋，擁經而無所講習。 三德六藝，其廢久矣。 高祖有天下，深愍之，詔求碩學，治五禮，定六律，改鬥曆，正權衡。 天監四年，詔曰：「二漢登賢，莫非經術，服膺雅道，名立行成。 魏、晉浮蕩，儒教淪歇，風節罔樹，抑此之由。 朕日昃罷朝，思聞俊異，收士得人，實惟酬獎。 可置《五經》博士各一人，廣開館宇，招內後進。」 於是以平原明山賓、吳興沈峻、建平嚴植之、會稽賀瑒補博士，各主一館。 館有數百生，給其餼廩。 其射策通明者，卽除爲吏。 十數月間，懷經負笈者雲會京師。 又選遣學生如會稽雲門山，受業於廬江何胤。 分遣博士祭酒，到州郡立學。 七年，又詔曰：「建國君民，立教爲首，砥身礪行，由乎經術。 朕肇基明命，光宅區宇，雖耕耘雅業，傍闡藝文，而成器未廣，志本猶闕。 非以鎔範貴游，納諸軌度； 思欲式敦讓齒，自家刑國。 今聲訓所漸，戎夏同風。 宜大啓痒斅，博延胄子，務彼十倫，弘此三德，使陶鈞遠被，微言載表。」 於是皇太子、皇子、宗室、王侯始就業焉。 高祖親屈輿駕，釋奠於先師先聖，申之以讌語，勞之以束帛，濟濟焉，洋洋焉，大道之行也如是。 其伏曼容、何佟之、范縝，有舊名於世； 爲時儒者，嚴植之、賀瑒等首膺茲選。 今並綴爲《儒林傳》云。
Han, after Qin's book-burning, greatly promoted Confucian learning—Imperial University enrollees often ran to tens of thousands, and every district school was full. Scholars in remote hills sometimes opened roadside stalls to teach—the scale was that great. Late Han chaos made the tradition fade. From Wei's Zhengshi reign on, abstruse learning held sway and few remained true Confucians. Xun Yi, Zhi Yu, and others revised rites and offices but could not change society. Then the heartland collapsed and the elite perished; the south was newly settled, with no leisure for anything else; and so it went through Song and Qi. The National University opened now and then, but study was not widely urged; it rarely stood ten years, was often mere form, and was neglected for generations. Villages had no schools; high officials rarely knew the classics. Court masters studied alone and would not teach crowds; youth were isolated, holding texts with no one to instruct them. The three virtues and six arts had long lain in ruin. Gaozu, having won the realm, deeply regretted this and ordered a search for great scholars to settle the five rites, six pitch-pipes, calendar, and weights. In Tianjian year four an edict said: "Under the two Han, promotion came through the classics; embracing the Way, men won fame and formed character. Wei and Jin grew frivolous, Confucian teaching collapsed, and morals were not built—that is why. I, weary from dawn court, long to hear of talent; to gather scholars deserves reward. Appoint one Erudite per Five Classic, open halls widely, and recruit young students." ; then Ming Shanbin of Pingyuan, Shen Jun of Wuxing, Yan Zhizhi of Jianping, and He Chang of Kuaiji became erudites, each heading a hall. Each hall held hundreds of students on grain stipends. Those who passed the archery examination with clear mastery were made officials at once. Within months scholars with satchels of classics flocked to the capital. Students were sent to Cloud Gate Mountain in Kuaiji to study with He Yin of Lujiang. Erudites and libationers were sent to found schools in the provinces. In year seven another edict said: "To found a state and govern the people, teaching comes first; self-cultivation depends on the classics. I began with bright mandate and hold the realm; though I have pursued learning and arts, too few are fully formed and the root of intent still lacks. It is not merely to mold noble youth into measure; I wish to honor elders and let family discipline shape the state. Now where teaching reaches, barbarians and Chinese share one custom. Open the great schools, gather noble sons, uphold the ten bonds and three virtues, so teaching reaches far and subtle doctrine is displayed. Then crown prince, princes, imperial kin, kings, and marquises began their studies. Gaozu himself came in his carriage to sacrifice to the ancient sages, feasted and spoke with them, and gave silk gifts—so grandly did the Great Way proceed. Fu Manrong, He Tongzhi, and Fan Zhen were already famed; among scholars of the day Yan Zhizhi, He Chang, and others led the appointments. They are now collected in this Biography of Confucian Scholars.
2
伏曼容
Fu Manrong
3
伏曼容字公儀，平昌安丘人。 曾祖滔，晉著作郎。 父胤之，宋司空主簿。
Fu Manrong, styled Gongyi, was from Anqiu in Pingchang. His great-grandfather Tao was Jin Director of Composition. His father Yin-zhi was Song Master of Records in the Secretariat.
4
曼容早孤，與母兄客居南海。 少篤學，善《老》、《易》，倜儻好大言，常云：「何晏疑《易》中九事。 以吾觀之，晏了不學也，故知平叔有所短。」 聚徒教授以自業。 爲驃騎行參軍。 宋明帝好《周易》，集朝臣於清暑殿講，詔曼容執經。 曼容素美風采，帝恒以方嵇叔夜，使吳人陸探微畫叔夜像以賜之。 遷司徒參軍。 袁粲爲丹陽尹，請爲江寧令，入拜尚書外兵郎。 昇明末，爲輔國長史、南海太守。 齊初，爲通直散騎侍郎。 永明初，爲太子率更令，侍皇太子講。 衛將軍王儉深相交好，令與河內司馬憲、吳郡陸澄共撰《喪服義》，旣成，又欲與之定禮樂。 會儉薨，遷中書侍郎、大司馬諮議參軍，出爲武昌太守。 建武中，入拜中散大夫。 時明帝不重儒術，曼容宅在瓦官寺東，施高坐於聽事，有賓客輒升高坐爲講說，生徒常數十百人。 梁臺建，以曼容舊儒，召拜司馬，出爲臨海太守。 天監元年，卒官，時年八十二。 爲《周易》、《毛詩》、《喪服集解》、《老》、《莊》、《論語義》。 子𣈶芃，在《良吏傳》。
Manrong was orphaned young and lodged in Nanhai with his mother and brother. Young, he studied hard, knew the Laozi and Changes, was bold and fond of bold talk, and often said: "He Yan doubted nine points in the Changes. By my lights Yan never studied—so Ping-shu had his flaws." ; he gathered students and taught for a living. He was staff aide to the Rapid Cavalry General. Song Emperor Ming loved the Changes, gathered the court in Clear Summer Hall, and had Manrong hold the text. Manrong was handsome; the emperor likened him to Ji Kang and had Lu Tanwei paint Ji Kang's image as a gift. He became Secretariat staff aide. Yuan Can as Danyang governor made him Jiangning magistrate; he entered as Outer Director in the Ministry of War. Late in Shengming he was chief clerk to the Army of Assistance and Nanhai governor. Early Qi he was Regular Attendant and Cavalier Attendant-in-Ordinary. Early Yongming he directed the crown prince's household and attended his lectures. Wang Jian befriended him and had him join Sima Xian and Lu Cheng to draft Explanations of Mourning Dress; when done Jian wished to fix rites and music with them. Jian died; Manrong became Secretariat Gentleman and Grand Marshal staff adviser, then Wuchang governor. In Jianwu he entered as Palace Regular. Ming did not esteem Confucianism; east of Waguan Temple Manrong set a high seat in his hall and lectured to dozens or hundreds of students. When Liang was founded he was summoned as Marshal as an elder scholar, then Linhai governor. In Tianjian year one he died in office at eighty-two. He wrote on the Changes, Mao Odes, mourning dress, Laozi, Zhuangzi, and the Analects. His son Gao Peng is in Biographies of Good Officials.
5
何佟之
He Tongzhi
6
何佟之字士威，廬江灊人，豫州刺史惲六世孫也。 祖劭之，宋員外散騎常侍。 父歆，齊奉朝請。
He Tongzhi, styled Shiwei, of Qian in Lujiang, was sixth generation from Inspector Yun. His grandfather Shao-zhi was Song Supernumerary Cavalier Attendant-in-Ordinary. His father Xin was Qi Court Gentleman.
7
佟之少好《三禮》，師心獨學，強力專精，手不輟卷，讀《禮》論二百篇，略皆上口。 時太尉王儉爲時儒宗，雅相推重。
Young Tongzhi loved the Three Rites, studied alone with tireless devotion, read two hundred chapters of ritual discourse and could recite most by heart. Grand Marshal Wang Jian, the age's Confucian leader, greatly esteemed him.
8
起家揚州從事，仍爲總明館學士，頻遷司徒車騎參軍事、尚書祠部郎。 齊建武中，爲鎮北記室參軍，侍皇太子講，領丹陽邑中正。 時步兵校尉劉瓛、徵士吳苞皆已卒，京邑碩儒，唯佟之而已。 佟之明習事數，當時國家吉凶禮則，皆取決焉，名重於世。 歷步兵校尉、國子博士，尋遷驃騎諮議參軍，轉司馬。 永元末，京師兵亂，佟之常集諸生講論，孜孜不怠。 中興初，拜驍騎將軍。 高祖踐阼，尊重儒術，以佟之爲尚書左丞。 是時百度草創，佟之依《禮》定議，多所裨益。 天監二年，卒官，年五十五。 高祖甚悼惜，將贈之官； 故事左丞無贈官者，特詔贈黃門侍郎，儒者榮之。 所著文章、《禮義》百許篇。 子：朝隱、朝晦。
He began as Yangzhou staff, became Zongming Hall scholar, and rose to Secretariat cavalry staff officer and Director of Ancestral Temples. In Qi Jianwu he was northern army recorder, attended crown prince lectures, and was Danyang district chief. Liu Huan and Wu Bao were dead; in the capital only Tongzhi remained among great scholars. Tongzhi knew ritual detail; state rites for fortune and misfortune all followed his judgment, and his fame was great. He was Infantry Commandant and university erudite, then rapid-cavalry staff adviser and marshal. At Yongyuan's end, amid capital turmoil, he still lectured students tirelessly. Early in the Restoration he became General of Valiant Cavalry. Gaozu honored Confucianism and made him Left Director of the Secretariat. Offices were newly founded; Tongzhi settled many matters by the Rites. In Tianjian year two he died in office at fifty-five. Gaozu mourned him and meant to grant posthumous rank; left directors had no posthumous rank by precedent, but an edict made him Yellow Gate Gentleman—honor for scholars. He left over a hundred essays and ritual treatises. Sons: Chaoyin and Chaohui.
9
范縝字子真，南鄉舞陰人也。 晉安北將軍汪六世孫。 祖璩之，中書郎。 父濛，早卒。
Fan Zhen, styled Zizhen, was from Wuyang in Nanxiang. He was sixth generation from Jin General Who Pacifies the North Wang. His grandfather Qu-zhi was Secretariat Gentleman. His father Meng died young.
10
縝少孤貧，事母孝謹。 年未弱冠，聞沛國劉瓛聚衆講說。 始往從之，卓越不羣而勤學，瓛甚奇之，親爲之冠。 在瓛門下積年，去來歸家，恒芒屩布衣，徒行于路。 瓛門多車馬貴遊，縝在其門，聊無恥愧。 旣長，博通經術，尤精《三禮》。 性質直，好危言高論，不爲士友所安。 唯與外弟蕭琛相善，琛名曰口辯，每服縝簡詣。
Orphaned and poor, he served his mother with filial care. Before capping age he heard Liu Huan of Pei was lecturing to a crowd. He went to study—stood out yet worked hard; Huan marveled and capped him himself. Years at Huan's gate he went home in straw sandals and plain cloth, walking on foot. Huan's gate held carriages and nobles; Zhen among them felt no shame. Grown, he mastered the classics, especially the Three Rites. Upright by nature, he loved sharp talk and lofty argument and unsettled his peers. Only his maternal cousin Xiao Chen was close; Chen was famed for eloquence yet yielded to Zhen's brevity.
11
起家齊寧蠻主簿，累遷尚書殿中郎。 永明年中，與魏氏和親，歲通聘好，特簡才學之士，以爲行人。 縝及從弟雲、蕭琛、琅邪顏幼明、河東裴昭明相繼將命，皆著名鄰國。 于時竟陵王子良盛招賓客，縝亦預焉。 建武中，遷領軍長史。 出爲宜都太守，母憂去職，歸居於南州。 義軍至，縝墨絰來迎。 高祖與縝有西邸之舊，見之甚悅。 及建康城平，以縝爲晉安太守，在郡清約，資公祿而已。 視事四年，徵爲尚書左丞。 縝去還，雖親戚無所遺，唯餉前尚書令王亮。 縝仕齊時，與亮同臺爲郎，舊相友，至是亮被擯棄在家。 縝自迎王師，志在權軸，旣而所懷未滿，亦常怏怏，故私相親結，以矯時云。 後竟坐亮徙廣州，語在 〈亮傳〉。
He began as Qi Pacifier registrar and rose to Palace Secretariat director. In Yongming, at peace with Wei and yearly embassies, the ablest scholars were chosen as envoys. Zhen, his cousin Yun, Xiao Chen, Yan Youming, and Pei Zhaoming served in turn and were famed abroad. Prince of Jingling Zi Liang gathered many guests, and Zhen was among them. In Jianwu he became Palace Guard chief clerk. He was Yidu governor; at his mother's death he left office and lived in the south. When the righteous army came, Zhen came in hemp mourning to welcome it. Gaozu had Western Lodge ties with Zhen and was very pleased to see him. When Jiankang fell he made Zhen Jin'an governor; in office he was frugal and lived on salary alone. After four years he was recalled as Left Director of the Secretariat. Leaving office he gave nothing to kin but sent gifts to former Director Wang Liang. In Qi he and Liang had been colleagues and friends; now Liang was dismissed at home. Zhen had welcomed the royal army hoping for high power; unfulfilled, he grew resentful and privately befriended Liang to rebalance the times. He was finally implicated with Liang and sent to Guangzhou; see 〈the Biography of Liang〉
12
初，縝在齊世，嘗侍竟陵王子良。 子良精信釋教，而縝盛稱無佛。 子良問曰：「君不信因果，世間何得有富貴，何得有貧賤？」 縝答曰：「人之生譬如一樹花，同發一枝，俱開一蔕，隨風而墮，自有拂簾幌墜於茵席之上，自有關籬牆落於糞溷之側。 墜茵席者，殿下是也； 落糞溷者，下官是也。 貴賤雖復殊途，因果竟在何處？」 子良不能屈，深怪之。 縝退論其理，著《神滅論》曰：
Earlier in Qi he had attended Prince of Jingling Zi Liang. Zi Liang deeply believed Buddhism; Zhen insisted there was no Buddha. Zi Liang asked: "If you deny cause and effect, why are some rich and noble and others poor?" ; Zhen answered: "Life is like flowers on one tree—same branch, same bud, wind-blown down; some land on cushions, some in the privy. Those on cushions—that is Your Highness; those in the privy—that is me. Noble and base differ—but where is cause and effect?" ; Zi Liang could not answer and was deeply struck. Zhen withdrew, argued the point, and wrote On the Annihilation of the Spirit:
13
或問予云：「神滅，何以知其滅也？」 答曰：「神卽形也，形卽神也； 是以形存則神存，形謝則神滅也。」
Someone asked: "If the spirit is destroyed, how do you know it is destroyed?" ; I answered: "Spirit is form and form is spirit; so when form exists spirit exists; when form ends spirit is destroyed."
14
問曰：「形者無知之稱，神者有知之名。 知與無知，卽事有異，神之與形，理不容一，形神相卽，非所聞也。」 答曰：「形者神之質，神者形之用； 是則形稱其質，神言其用； 形之與神，不得相異也。」
He asked: "Form is the name for the unknowing; spirit for the knowing. Knowing and not knowing differ; spirit and form cannot be one—unity of form and spirit is unheard of." ; I answered: "Form is spirit's substance; spirit is form's function; form names substance, spirit names function; form and spirit cannot differ."
15
問曰：「神故非質，形故非用，不得爲異，其義安在？」 答曰：「名殊而體一也。」
He asked: "If spirit is not substance and form not function, how can they not differ—what is the sense?" ; I answered: "Names differ but the body is one."
16
問曰：「名旣已殊，體何得一？」 答曰：「神之於質，猶利之於刀； 形之於用，猶刀之於利； 利之名非刀也，刀之名非利也。 然而捨利無刀，捨刀無利。 未聞刀沒而利存，豈容形亡而神在？」
He asked: "If names differ, how is the body one?" ; I answered: "Spirit to substance is like sharpness to a knife; form to function is like the knife to sharpness; sharpness is not the knife, and the knife is not sharpness. Yet without sharpness there is no knife; without knife no sharpness. No one hears of a knife gone while sharpness remains—how could form die while spirit stays?"
17
問曰：「刀之與利，或如來說； 形之與神，其義不然。 何以言之？ 木之質無知也，人之質有知也； 人旣有如木之質，而有異木之知，豈非木有一、人有二邪？」 答曰：「異哉言乎！ 人若有如木之質以爲形，又有異木之知以爲神，則可如來論也。 今人之質，質有知也； 木之質，質無知也。 人之質非木質也，木之質非人質也，安有如木之質而復有異木之知哉！」
He said: "Knife and sharpness may be as you say; but form and spirit are not the same. Why? Wood's substance has no knowing; man's has knowing; if man has wood-like substance and unlike-wood knowing, does man have two where wood has one?" ; I answered: "Strange words! If man had wood-like substance as form and unlike-wood knowing as spirit, your point might stand. But man's substance has knowing; wood's has none. Man's substance is not wood's, nor wood's man's—how could there be wood-like substance with unlike-wood knowing?"
18
問曰：「人之質所以異木質者，以其有知耳。 人而無知，與木何異？」 答曰：「人無無知之質，猶木無有知之形。」
He asked: "Man differs from wood because he has knowing. Without knowing, how would he differ from wood?" ; I answered: "Man has no unknowing substance, as wood has no knowing form."
19
問曰：「死者之形骸，豈非無知之質邪？」 答曰：「是無人質。」
He asked: "A corpse's frame—is that not unknowing substance?" ; I answered: "That is substance without a person."
20
問曰：「若然者，人果有如木之質，而有異木之知矣。」 答曰：「死者如木，而無異木之知； 生者有異木之知，而無如木之質也。」
He said: "Then man has wood-like substance and unlike-wood knowing." ; I answered: "The dead are like wood without unlike-wood knowing; the living have unlike-wood knowing without wood-like substance."
21
問曰：「死者之骨骼，非生之形骸邪？」 答曰：「生形之非死形，死形之非生形，區已革矣。 安有生人之形骸，而有死人之骨骼哉？」
He asked: "Dead bones—are they not the living person's frame?" ; I answered: "Living form is not dead form, dead not living—the distinction has changed. How could one have a living frame and dead bones?"
22
問曰：「若生者之形骸，非死者之骨骼； 非死者之骨骼，則應不由生者之形骸； 不由生者之形骸，則此骨骼從何而至此邪？」 答曰：「是生者之形骸，變爲死者之骨骼也。」
He said: "If the living frame is not dead bones, then it should not come from the living frame; if not from the living frame, whence these bones?" ; I answered: "The living frame became the dead bones."
23
問曰：「生者之形骸雖變爲死者之骨骼，豈不因生而有死？ 則知死體猶生體也。」 答曰：「如因榮木變爲枯木，枯木之質，甯是榮木之體！」
He asked: "Though the living frame becomes dead bones, is death not from life? Then the dead body is still the living body." ; I answered: "As flourishing wood becomes withered, is withered substance still flourishing body?"
24
問曰：「榮體變爲枯體，枯體卽是榮體； 絲體變爲縷體，縷體卽是絲體，有何別焉？」 答曰：「若枯卽是榮，榮卽是枯，應榮時凋零，枯時結實也。 又榮木不應變爲枯木，以榮卽枯，無所復變也。 榮枯是一，何不先枯後榮？ 要先榮後枯，何也？ 絲縷之義，亦同此破。」
He said: "Flourishing body becomes withered; withered is flourishing; silk becomes thread; thread is silk—what difference?" ; I answered: "If withered is flourishing, flourishing should wither and withering bear fruit. Flourishing wood should not become withered if flourishing is withered—nothing left to change. Why not wither first, then flourish? Why must it flourish first, then wither? Silk and thread fail the same way."
25
問曰：「生形之謝，便應豁然都盡。 何故方受死形，綿歷未已邪？」 答曰：「生滅之體，要有其次故也。 夫歘而生者必歘而滅，漸而生者必漸而滅。 歘而生者，飄驟是也； 漸而生者，動植是也。 有歘有漸，物之理也。」
He asked: "When the living form ends, it should vanish at once. Why does the dead form linger on?" ; I answered: "Birth and extinction have sequence for this reason. What is born suddenly perishes suddenly; what is born gradually perishes gradually. Sudden birth is like a gust; gradual birth is like animals and plants. Flash and gradual are nature's law."
26
問曰：「形卽是神者，手等亦是邪？」 答曰：「皆是神之分也。」
He asked: "If form is spirit, are the hands too?" ; I answered: "All are portions of spirit."
27
問曰：「若皆是神之分，神旣能慮，手等亦應能慮也？」 答曰：「手等亦應能有痛癢之知，而無是非之慮。」
He asked: "If all are spirit's portions and spirit deliberates, should hands deliberate too?" ; I answered: "Hands may know pain and itch but not right and wrong."
28
問曰：「知之與慮，爲一爲異？」 答曰：「知卽是慮。 淺則爲知，深則爲慮。」
He asked: "Are knowing and deliberation one or two?" ; I answered: "Knowing is deliberation. Shallow is knowing; deep is deliberation."
29
問曰：「若爾，應有二慮； 慮旣有二，神有二乎？」 答曰：「人體惟一，神何得二。」
He said: "Then there should be two deliberations; if two deliberations, two spirits?" ; I answered: "The body is one—how could spirit be two?"
30
問曰：「若不得二，安有痛癢之知，復有是非之慮？」 答曰：「如手足雖異，總爲一人。 是非痛癢雖復有異，亦總爲一神矣。」
He asked: "If not two, how both pain-itch knowing and right-wrong deliberation?" ; I answered: "Hands and feet differ yet are one person. Right-wrong and pain-itch differ yet are one spirit."
31
問曰：「是非之慮，不關手足，當關何處？」 答曰：「是非之慮，心器所主。」
He asked: "Right-wrong deliberation is not in hands and feet—where then?" ; I answered: "Right-wrong deliberation is ruled by the heart organ."
32
問曰：「心器是五藏之心，非邪？」 答曰：「是也。」
He asked: "The heart organ is the heart among the five viscera, is it not?" ; I answered: "Yes."
33
問曰：「五藏有何殊別，而心獨有是非之慮乎？」 答曰：「七竅亦復何殊，而司用不均。」
He asked: "Why should the heart alone deliberate right and wrong among the five viscera?" ; I answered: "The seven apertures differ too—why are their uses unequal?"
34
問曰：「慮思無方，何以知是心器所主？」 答曰：「五藏各有所司，無有能慮者，是以知心爲慮本。」
He asked: "Thought has no fixed place—how know the heart rules it?" ; I answered: "Each viscus has its charge; none deliberates—so the heart is deliberation's root."
35
問曰：「何不寄在眼等分中？」 答曰：「若慮可寄於眼分，眼何故不寄於耳分邪？」
He asked: "Why not lodge it in the eye's portion?" ; I answered: "If deliberation lodged in the eye, why not the eye in the ear?"
36
問曰：「慮體無本，故可寄之於眼分； 眼自有本，不假寄於佗分也。」 答曰：「眼何故有本而慮無本； 苟無本於我形，而可遍寄於異地。 亦可張甲之情，寄王乙之軀； 李丙之性，託趙丁之體。 然乎哉？ 不然也。」
He said: "Deliberation has no root, so it can lodge in the eye; the eye has its own root and need not lodge elsewhere." ; I answered: "Why should the eye have a root while deliberation has none; If thought had no root in one's form, it could lodge everywhere abroad. Zhang's mind could lodge in Wang's body; and Li Bing's nature in Zhao Ding's frame. Could that be? It is not so."
37
問曰：「聖人形猶凡人之形，而有凡聖之殊，故知形神異矣。」 答曰：「不然。 金之精者能昭，穢者不能昭，有能昭之精金，寧有不昭之穢質。 又豈有聖人之神而寄凡人之器，亦無凡人之神而托聖人之體。 是以八采、重瞳，勛、華之容； 龍顏、馬口，軒、皞之狀； 形表之異也。 比干之心，七竅列角； 伯約之膽，其大若拳； 此心器之殊也。 是知聖人定分，每絕常區，非惟道革羣生，乃亦形超萬有。 凡聖均體，所未敢安。」
Question: "Sages look like ordinary men, yet sage and commoner differ—so body and soul must differ." Answer: "Not so. Fine gold shines; base ore does not—given shining fine gold, can there be non-shining dross? How could a sage's soul inhabit a commoner's body, or a commoner's soul a sage's? Hence eight hues and double pupils—the faces of Yao and Shun; dragon face and horse mouth—the looks of the Yellow Emperor and Shaohao; these are outward differences. Bi Gan's heart, seven openings like horns; Jiang Wei's gall, big as a fist; these are inner differences. Sages' stations transcend the ordinary—not only transforming the people but surpassing all in form. That sage and commoner share one body—I cannot accept."
38
問曰：「子云聖人之形必異於凡者。 敢問陽貨類仲尼，項籍似大舜； 舜、項、孔、陽，智革形同，其故何邪？」 答曰：「珉似玉而非玉，雞類鳳而非鳳； 物誠有之，人故宜爾。 項、陽貌似而非實似，心器不均，雖貌無益。」
Question: "You say sages' forms must differ from ordinary men's. Consider Yang Huo like Zhongni, Xiang Yu like great Shun; yet Shun, Xiang, Kong, and Yang differed in wisdom though alike in form—why?" Answer: "Min stone looks like jade but is not jade; a cock like a phoenix but not a phoenix; such things exist in nature; among men it is the same. Xiang and Yang looked alike but were not truly alike; unequal inner endowment made likeness useless."
39
問曰：「凡聖之殊，形器不一，可也。 聖人員極，理無有二； 而丘、旦殊姿，湯、文異狀，神不侔色，於此益明矣。」 答曰：「聖同於心器，形不必同也，猶馬殊毛而齊逸，玉異色而均美。 是以晉棘、荊和，等價連城； 驊騮、騄驪，俱致千里。」
Question: "Sage and commoner may differ in form—that is fine. Sages reach the ultimate; principle has no second; yet Confucius and the Duke of Zhou differed in looks, Tang and Wen in form—soul does not match face; this is clearer still." Answer: "Sages share heart and vessel; forms need not match—as horses differ in coat yet run alike, jades in hue yet equal in worth. Hence Jin Thorn and Jing He—worth a chain of cities; Hualiu and Lüer—both run a thousand li."
40
問曰：「形神不二，旣聞之矣，形謝神滅，理固宜然。 敢問經云『爲之宗廟，以鬼饗之』，何謂也？」 答曰：「聖人之教然也。 所以弭孝子之心，而厲偷薄之意，神而明之，此之謂矣。」
Question: "Body and soul are one—I accept that; when the body fails the soul ends—as reason demands. But the classic says, 'Make ancestral temples and feed them as ghosts'—what does that mean?" Answer: "It is the sage's teaching. It soothes filial hearts and rebukes lax conduct—'spirit' made clear: that is all."
41
問曰：「伯有被甲，彭生豕見，墳素著其事，寧是設教而已邪？」 答曰：「妖怪茫茫，或存或亡，強死者衆，不皆爲鬼。 彭生、伯有，何獨能然； 乍爲人豕，未必齊、鄭之公子也。」
Question: "Bo You in armor, Peng Sheng as a pig—histories record them; mere teaching devices?" Answer: "Strange things are dim—now here, now gone; many violent deaths do not all become ghosts. Why should Peng Sheng and Bo You alone do so? Turning into man or pig—not necessarily Qi and Zheng's princes."
42
問曰：「《易》稱『故知鬼神之情狀，與天地相似而不違』。 又曰：『載鬼一車。』 其義云何？」 答曰：「有禽焉，有獸焉，飛走之別也； 有人焉，有鬼焉，幽明之別也。 人滅而爲鬼，鬼滅而爲人，則未之知也。」
Question: "The Changes says one may know ghosts' and spirits' states, akin to Heaven and Earth without conflict. It also says, 'A cartload of ghosts.' What does that mean?" Answer: "There are birds and beasts—the flying and walking kinds; there are men and ghosts—the living and the dead. Men becoming ghosts, ghosts becoming men—that I do not know."
43
問曰：「知此神滅，有何利用邪？」 答曰：「浮屠害政，桑門蠹俗。 風驚霧起，馳蕩不休。 吾哀其弊，思拯其溺。 夫竭財以赴僧，破產以趨佛，而不卹親戚，不憐窮匱者何？ 良由厚我之情深，濟物之意淺。 是以圭撮涉於貧友，吝情動於顏色； 千鐘委於富僧，歡意暢於容發。 豈不以僧有多稌之期，友無遺秉之報，務施闕於周急，歸德必於在己。 又惑以茫昧之言，懼以阿鼻之苦，誘以虛誕之辭，欣以兜率之樂。 故捨逢掖，襲橫衣，廢俎豆，列缾缽； 家家棄其親愛，人人絕其嗣續。 致使兵挫於行間，吏空於官府，粟罄於惰遊，貨殫於泥木。 所以姦宄弗勝，頌聲尚擁，惟此之故，其流莫已，其病無限。 若陶甄稟于自然，森羅均於獨化； 忽焉自有，恍爾而無，來也不禦，去也不追，乘夫天理，各安其性。 小人甘其壟畝，君子保其恬素； 耕而食，食不可窮也； 蠶而衣，衣不可盡也； 下有餘以奉其上，上無爲以待其下，可以全生，可以匡國，可以霸君，用此道也。」
Question: "Knowing the soul perishes—what is the use?" Answer: "Buddhism harms rule; monks corrupt custom. Winds rise and mists swirl—they rush on endlessly. I pity the harm and would save the drowning. Why exhaust wealth on monks, ruin estates for Buddha, yet neglect kin and pity no poor? Because love of self runs deep and care for others runs shallow. A cup for a poor friend brings a stingy face; a thousand zhong to a rich monk brings a bright face. Monks promise harvests; friends offer no return—aid in need is skimped while merit must accrue to oneself. Dim words delude them, Avici frightens, false tales entice, Tusita delights. They cast off scholar robes, don monks' garb, abandon ritual vessels, take up begging bowls; households abandon kin; men end their lines. Armies weaken, offices empty, grain spent on idlers, wealth on idols. Villains thrive while praise abounds—for this the flood never ends and the disease has no limit. If all things arise from nature and transform alike; suddenly present, dimly gone; coming unbarred, going unchased—each rests in its nature by Heaven's law. Petty men content with fields; gentlemen keep plain simplicity; plow to eat—food never runs out; raise silkworms to clothe—cloth never runs out; the lower has surplus for the upper; the upper is inactive awaiting the lower—life preserved, state rectified, hegemony won: this is the Way."
44
此論出，朝野喧嘩，子良集僧難之而不能屈。
When the essay appeared court and country clamored; Ziliang gathered monks to challenge him but could not prevail.
45
縝在南累年，追還京。 旣至，以爲中書郎、國子博士，卒官。 文集十卷。
Zhen stayed in the south many years, then was recalled to the capital. On arrival he became Secretariat Gentleman and National University erudite and died in office. His collected works ran to ten juan.
46
子胥，字長才。 傳父學，起家太學博士。 胥有口辯，大同中，常兼主客郎，對接北使。 遷平西湘東王諮議參軍，侍宣城王讀。 出爲鄱陽內史，卒於郡。
His son Xu, styled Changcai. He inherited his father's learning and began as Imperial University erudite. Xu was eloquent; in Datong he often doubled as Master of Guests receiving northern envoys. He rose to Adviser to Pacifying West's Prince of Xiangdong and tutored the Prince of Xuancheng. He served as Administrator of Poyang and died in office.
47
嚴植之
Yan Zhizhi
48
嚴植之字孝源，建平秭歸人也。 祖欽，宋通直散騎常侍。
Yan Zhizhi, styled Xiaoyuan, was from Zigui in Jianping. His grandfather Qin was Song Regular Attendant and Supernumerary Cavalier Attendant-in-Ordinary.
49
植之少善《莊》、《老》，能玄言，精解《喪服》、《孝經》、《論語》。 及長，遍治鄭氏《禮》、《周易》、《毛詩》、《左氏春秋》。 性淳孝謹厚，不以所長高人。 少遭父憂，因菜食二十三載，後得風冷疾，乃止。
In youth he mastered Zhuangzi and Laozi, spoke arcane doctrine, and excelled in Mourning Dress, Filial Piety, and Analects. Grown, he mastered Zheng Rites, Changes, Mao Odes, and Zuo's Spring and Autumn. Pure, filial, and modest, he did not lord his learning over others. He mourned his father with vegetable fare for twenty-three years until wind-cold illness made him stop.
50
齊永明中，始起家爲廬陵王國侍郎，遷廣漢王國右常侍。 王誅，國人莫敢視，植之獨奔哭，手營殯殮，徒跣送喪墓所，爲起塚，葬畢乃還，當時義之。 建武中，遷員外郎、散騎常侍。 尋爲康樂侯相，在縣清白，民吏稱之。 天監二年，板後軍騎兵參軍事。 高祖詔求通儒治五禮，有司奏植之治凶禮。 四年初，置《五經》博士，各開館教授，以植之兼《五經》博士。 植之館在潮溝，生徒常百數。 植之講，五館生必至，聽者千餘人。 六年，遷中撫軍記室參軍，猶兼博士。 七年，卒于館，時年五十二。 植之自疾後，便不受廩俸，妻子困乏。 旣卒，喪無所寄，生徒爲市宅，乃得成喪焉。
In Qi Yongming he began as Luling kingdom gentleman, then Guanghan Right Regular Attendant. When the prince was killed none dared view the body; Zhizhi alone wept, encoffined him, went barefoot to the grave, raised a mound, and returned—men praised his duty. In Jianwu he became Outer Gentleman and Supernumerary Cavalier Attendant-in-Ordinary. Soon Marquis of Kangle's chancellor; his rule was pure and officials and people praised him. In Tianjian year two he was commissioned Rear Army cavalry staff officer. Gaozu sought scholars for the Five Rites; the offices named Zhizhi for mourning rites. In year four Five Classics erudites were set up; Zhizhi was made concurrent erudite. His hall at Chaogou usually had hundreds of pupils. When he lectured, all five halls attended—over a thousand listeners. In year six he became Pacifying Center Army staff officer, still erudite. In year seven he died in the hall at fifty-two. After illness he refused salary; his wife and children were destitute. After death there was no home for the funeral; pupils bought a house to complete the rites.
51
植之性仁慈，好行陰德，雖在闇室，未嘗怠也。 少嘗山行，見一患者，植之問其姓名，不能答，載與俱歸，爲營醫藥，六日而死。 植之爲棺殮殯之，卒不知何許人也。 嘗緣柵塘行，見患人臥塘側，植之下車問其故，云姓黃氏，家本荊州，爲人傭賃，疾旣危篤，船主將發，棄之于岸。 植之心惻然，載還治之，經年而黃氏差，請終身充奴僕以報厚恩。 植之不受，遺以資糧，遣之。 其義行多如此。 撰《凶禮儀注》四百七十九卷。
Benevolent by nature, he did hidden good and never slackened even alone. Once on a mountain path he found a sick man who could not speak his name; he took him home, gave medicine, and he died in six days. Zhizhi coffined and buried him, never learning who he was. By Zhazha pond he found a sick Huang from Jingzhou, a hired laborer abandoned on the bank as the boat was leaving. Zhizhi took him in and cured him; Huang offered lifelong service in thanks. Zhizhi refused, gave him supplies, and sent him off. His righteous deeds were mostly like this. He compiled Rites Notes on Mourning in 479 juan.
52
賀瑒字德璉，會稽山陰人也。 祖道力，善《三禮》，仕宋爲尚書三公郎、建康令。
He Yang, styled Delian, was from Shanyin in Kuaiji. His grandfather Daoli mastered the Three Rites and served Song as Secretariat Three-Dukes Gentleman and Jiankang magistrate.
53
瑒少傳家業。 齊時，沛國劉瓛爲會稽府丞，見瑒深器異之。 嘗與俱造吳郡張融，指瑒謂融曰：「此生神明聰敏，將來當爲儒者宗。」 瓛還，薦之爲國子生。 舉明經，揚州祭酒，俄兼國子助教。 歷奉朝請、太學博士、太常丞，遭母憂去職。 天監初，復爲太常丞，有司舉治賓禮，召見說《禮》義，高祖異之，詔朝朔望，預華林講。 四年初，開五館，以瑒兼《五經》博士，別詔爲皇太子定禮，撰《五經義》。 瑒悉禮舊事。 時高祖方創定禮樂，瑒所建議，多見施行。 七年，拜步兵校尉，領《五經》博士。 九年，遇疾，遣醫藥省問，卒于館，時年五十九。 所著《禮》、《易》、《老》、《莊講疏》、《朝廷博議》數百篇，《賓禮儀注》一百四十五卷。 瑒于《禮》尤精，館中生徒常百數，弟子明經封策至數十人。
Yang in youth inherited the family learning. In Qi, Pei's Liu Huan as Kuaiji assistant deeply valued him. Visiting Wu's Zhang Rong with him, he said, "This youth is bright; he will head the Confucians." Huan returned and recommended him as National University student. Recommended on the Classics, he became Yangzhou Libationer, then National University assistant instructor. He served as Regular Attendant, Imperial University erudite, and Court of Imperial Sacrifices vice director, then left for mourning. Early Tianjian he returned as vice director, was recommended for guest rites, expounded ritual to Gaozu, who had him attend on new and full moon and join Hualin lectures. In year four the five halls opened; Yang became concurrent erudite, fixed the crown prince's rites, and compiled Five Classics meanings. Yang knew all old ritual precedents. As Gaozu was establishing rites and music, most of Yang's proposals were adopted. In year seven he became Commandant of Footsoldiers and led as Five Classics erudite. In year nine he fell ill; the court sent medicine; he died in the hall at fifty-nine. He wrote hundreds of exegeses on Rites, Changes, Laozi, and Zhuangzi, court deliberations, and Guest Rites Notes in 145 juan. He excelled in Rites; his hall had hundreds of pupils and dozens who passed examinations.
54
二子。 革，字文明。 少通《三禮》，及長，遍治《孝經》、《論語》、《毛詩》、《左傳》。 起家晉安王國侍郎、兼太學博士，侍湘東王讀。 敕於永福省爲邵陵、湘東、武陵三王講禮。 稍遷湘東王府行參軍，轉尚書儀曹郎。 尋除秣陵令，遷國子博士，于學講授，生徒常數百人。 出爲西中郎湘東王諮議參軍，帶江陵令。 王初於府置學，以革領儒林祭酒，講《三禮》，荊楚衣冠聽者甚衆。 前後再監南平郡，爲民吏所德。 尋加貞威將軍、兼平西長史、南郡太守。 革性至孝，常恨貪祿代耕，不及養。 在荊州歷爲郡縣，所得俸秩，不及妻孥，專擬還鄉造寺，以申感思。 大同六年，卒官，時年六十二。 弟季，亦明《三禮》，歷官尚書祠部郎，兼中書通事舍人。 累遷步兵校尉、中書黃門郎，兼著作。
He had two sons. Ge, styled Wenming. In youth he mastered the Three Rites; grown, he mastered Filial Piety, Analects, Mao Odes, and Zuo. He began as Jin'an kingdom gentleman and concurrent Imperial University erudite, tutoring the Prince of Xiangdong. By edict at Yongfu Palace he taught Rites to the princes of Shaoling, Xiangdong, and Wuling. He rose to Xiangdong staff officer, then Secretariat Ritual Protocol gentleman. Soon Moling magistrate, then National University erudite lecturing to hundreds. He became Western Center Army adviser to the Prince of Xiangdong, concurrently Jiangling magistrate. When the prince opened a school, Ge led as Confucian Grove libationer lecturing the Three Rites to many Jing-Chu gentry. Twice he supervised Nanping and won officials' and people's esteem. Soon he added Trustworthy Might General, Pacifying West chief clerk, and Nan commandery administrator. Utterly filial, he regretted that salary replaced farming and he could not nourish his parents. In Jingzhou his salary never reached his family; he meant to return home and build a temple in gratitude. In Datong year six he died in office at sixty-two. His brother Ji also mastered the Three Rites and served as Temples gentleman and Secretariat attendant for general affairs. He rose to Commandant of Footsoldiers, Yellow Gate gentleman, and compiler.
55
司馬筠
Sima Jun
56
司馬筠字貞素，河內溫人，晉驃騎將軍譙烈王承七世孫。 祖亮，宋司空從事中郎。 父端，齊奉朝請。
Sima Jun, styled Zhensu, of Wen in Henei, was seventh generation from Jin General of Agile Cavalry Prince of Qiao Lie Wang Cheng. His grandfather Liang was Song vice director staff officer. His father Duan was Qi Regular Attendant.
57
筠孤貧好學，師事沛國劉瓛，強力專精，深爲瓛所器異。 旣長，博通經術，尤明《三禮》。
Orphaned and poor, he studied under Pei's Liu Huan, worked hard, and won Huan's deep regard. Grown, he mastered the classics, especially the Three Rites.
58
齊建武中，起家奉朝請，遷王府行參軍。 天監初，爲本州治中，除暨陽令，有清績。 入拜尚書祠部郎。
In Qi Jianwu he began as Regular Attendant, then princely staff officer. Early Tianjian he was native-province chief clerk, then Jiyang magistrate with a clean record. He entered court as Secretariat Temples gentleman.
59
七年，安成太妃陳氏薨，江州刺史安成王秀、荊州刺史始興王憺，並以《慈母表》解職，詔不許，還攝本任； 而太妃薨京邑，喪祭無主。 舍人周捨議曰：「賀彥先稱『慈母之子不服慈母之黨，婦又不從夫而服慈姑，小功服無從故也。』 庾蔚之云：『非徒子不從母而服其黨，孫又不從父而服其慈母。』 由斯而言，慈祖母無服明矣。 尋門內之哀，不容自同於常； 按父之祥禫，子並受弔。 今二王諸子，宜以成服日，單衣一日，爲位受弔。」 制曰：「二王在遠，諸子宜攝祭事。」 捨又曰：「《禮》云『縞冠玄武，子姓之冠』。 則世子衣服宜異於常。 可著細布衣，絹爲領帶，三年不聽樂。 又《禮》及《春秋》：庶母不世祭，蓋謂無王命者耳。 吳太妃旣朝命所加，得用安成禮秩，則當祔廟，五世親盡乃毀。 陳太妃命數之重，雖則不異，慈孫旣不從服，廟食理無傳祀，子祭孫止，是會經文。」 高祖因是敕禮官議皇子慈母之服。 筠議：「宋朝五服制，皇子服訓養母，依《禮》庶母慈己，宜從小功之制。 按《曾子問》曰：子遊曰：『喪慈母如母，禮歟？』 孔子曰：『非禮也。 古者男子外有傅，內有慈母，君命所使教子也，何服之有？』 鄭玄注云：『此指謂國君之子也。』 若國君之子不服，則王者之子不服可知。 又《喪服經》云『君子子爲庶母慈己者』。 《傳》曰：『君子子者，貴人子也。』 鄭玄引《內則》：三母止施於卿大夫。 以此而推，則慈母之服，上不在五等之嗣，下不逮三士之息。 儻其服者止卿大夫，尋諸侯之子尚無此服，況乃施之皇子。 謂宜依《禮》刊除，以反前代之惑。」 高祖以爲不然，曰：「《禮》言慈母，凡有三條：一則妾子之無母，使妾之無子者養之，命爲母子，服以三年，《喪服齊衰章》所言『慈母』是也； 二則嫡妻之子無母，使妾養之，慈撫隆至，雖均乎慈愛，但嫡妻之子，妾無爲母之義，而恩深事重，故服以小功，《喪服小功章》所以不直言慈母，而云『庶母慈己』者，明異於三年之慈母也； 其三則子非無母，正是擇賤者視之，義同師保，而不無慈愛，故亦有慈母之名。 師保旣無其服，則此慈亦無服矣。 《內則》云『擇於諸母與可者，使爲子師； 其次爲慈母； 其次爲保母』，此其明文。 此言擇諸母，是擇人而爲此三母，非謂擇取兄弟之母也。 何以知之？ 若是兄弟之母其先有子者，則是長妾，長妾之禮，實有殊加，何容次妾生子，乃退成保母，斯不可也。 又有多兄弟之人，於義或可； 若始生之子，便應三母俱闕邪？ 由是推之，《內則》所言『諸母』，是謂三母，非兄弟之母明矣。 子游所問，自是師保之慈，非三年小功之慈也，故夫子得有此對。 豈非師保之慈母無服之證乎？ 鄭玄不辨三慈，混爲訓釋，引彼無服，以注『慈己』，後人致謬，實此之由。 經言『君子子』者，此雖起於大夫，明大夫猶爾，自斯以上，彌應不異，故傳云『君子子者，貴人之子也』。 總言曰貴，則無所不包。 經傳互文，交相顯發，則知慈加之義，通乎大夫以上矣。 宋代此科，不乖《禮》意，便加除削，良是所疑。」 於是筠等請依制改定：嫡妻之子，母沒爲父妾所養，服之五月，貴賤並同，以爲永制。
In year seven Prince of Ancheng's Honored Consort Chen died; Princes Xiu of Jiangzhou and Dan of Jingzhou petitioned to resign on foster-mother grounds; the throne refused and they kept office; but the consort died in the capital with no one to lead the rites. Attendant Zhou She argued: "He Yanxian held that a foster mother's son does not mourn her kin, nor a wife her foster mother-in-law—lesser mourning has no following. Yu Weizhi said the grandson does not follow the father in mourning the foster grandmother." Hence no mourning for a foster grandmother is clear. Inner-house grief cannot be treated like ordinary mourning; when a father ends mourning, sons all receive condolences. The two princes' sons should on completing mourning wear plain clothes one day and receive condolences." The regulation said the distant princes' sons should oversee the sacrifices." She added: "The Rites call the white cap with dark border the cap of lineage sons. The heir's dress should differ from ordinary dress. He may wear fine cloth with silk collar and belt and hear no music for three years. Rites and Spring and Autumn say a concubine mother is not perpetually sacrificed—meaning without royal command. Wu Honored Consort, having court rank, should be enshrined and destroyed after five generations. Chen Honored Consort's rank was equal, but the foster grandson does not mourn—no temple sacrifice; son sacrifices, grandson stops: so the classics say." Gaozu ordered ritual officials to debate princes' mourning for foster mothers. Jun argued: "Song's system had princes mourn foster mothers; by the Rites a kind concubine mother warrants lesser mourning. In Zengzi Asked, Ziyou asked whether mourning a foster mother like a mother was ritual." Confucius said it was not ritual. Antiquity gave a man tutors outside and foster mothers inside by the ruler's command—what mourning is due?" Zheng Xuan noted this means a feudal lord's son." If a lord's son does not mourn, a king's son likewise does not. The Mourning Dress classic says "the gentleman's son for a concubine mother kind to him." The Tradition says "gentleman's son means a noble's son." Zheng Xuan cites the Inner Rules: the three mothers apply only to ministers and grandees. Hence foster-mother mourning reaches neither top heirs nor lowest knights. If only ministers and grandees mourn, even lords' sons do not--how apply it to princes? It should be struck from the rites to undo former confusion." Gaozu disagreed: "The Rites name three foster mothers: first, a concubine's son without a mother reared by a childless concubine—three years' mourning per the equal mourning chapter; second, a principal wife's son without a mother reared by a concubine—lesser mourning, called "concubine mother kind to him," not the three-year case; third, a mother exists but a low-ranking nurse is chosen—like tutor and guardian, yet with kindness—also called foster mother. Tutors and guardians have no mourning—so this kindness has none either. The Inner Canon says, "Choose among the mothers and the fit to be the son's tutor;" next foster mother; next nurse mother"—that is the plain text. Choosing among mothers means choosing persons for the three roles—not a brother's mother. How do we know? A brother's mother with a son is chief concubine—how could a lesser concubine's son demote her to nurse? Impossible. For many brothers it might be possible; but for a first son, should all three mothers be absent? Hence "various mothers" means the three mothers, not brothers' mothers." Ziyou asked about tutor-and-guardian kindness, not three-year or lesser mourning—hence the Master's answer. Is that not proof tutor-and-guardian foster mothers have no mourning? Zheng Xuan confused the three kindnesses and cited no-mourning to gloss "kind to him"—later errors stem from this. Though "gentleman's son" begins with grandees, if they are included, higher ranks are too--the Tradition says "noble's son." Speaking of nobility in summary, nothing is excluded. Classic and Tradition together show kindness extends through grandees and above. Song's rule fits the rites; to cut it is doubtful." Jun and others then fixed: a principal wife's son reared by a concubine after his mother's death mourns five months, noble and common alike, as permanent law.
60
累遷王府諮議、權知左丞事，尋除尚書左丞。 出爲始興內史，卒官。
He rose to princely adviser, acting Left Director, then Left Director. He served as Administrator of Shixing and died in office.
61
子壽，傳父業，明《三禮》。 大同中，歷官尚書祠部郎，出爲曲阿令。
His son Shou inherited his learning and mastered the Three Rites. In Datong he was Temples gentleman, then Qu'e magistrate.
62
卞華字昭丘，濟陰冤句人也。 晉驃騎將軍忠貞公壼六世孫。 父倫之，給事中。
Bian Hua, styled Zhaoqiu, was from Yuanju in Jiyin. He was sixth generation from Jin General of Agile Cavalry Loyal and Pure Duke Bian. His father Lunzhi was Palace Gate Attendant.
63
華幼孤貧好學。 年十四，召補國子生，通《周易》。 旣長，遍治《五經》，與平原明山賓、會稽賀瑒同業友善。
Orphaned and poor in youth, he loved learning. At fourteen he entered the National University and mastered the Changes. Grown, he mastered the Five Classics and studied in friendship with Pingyuan's Ming Shanbin and Kuaiji's He Yang.
64
起家齊豫章王國侍郎，累遷奉朝請、征西行參軍。 天監初，遷臨川王參軍事，兼國子助教，轉安成王功曹參軍，兼《五經》博士，聚徒教授。 華博涉有機辯，說經析理，爲當時之冠。 江左以來，鐘律絕學，至華乃通焉。 遷尚書儀曹郎，出爲吳令，卒。
He entered service as Gentleman of the Qi Prince of Yuzhang's kingdom, then rose to Court Attendant and Western Campaign staff officer. Early in Tianjian he became the Prince of Linchuan's staff officer and Imperial University assistant instructor, then the Prince of Ancheng's merit officer and Five Classics doctor, teaching a large following. Hua was widely read and sharp in debate; in lecturing and analysis he stood first in his day. Since the Eastern Jin, music theory had died out; Hua revived it. He rose to Gentleman of the Ministry of Rites, served as magistrate of Wu, and died in office.
65
崔靈恩
Cui Ling'en
66
崔靈恩，清河武城人也。 少篤學，從師遍通《五經》，尤精《三禮》、《三傳》。 先在北仕爲太常博士，天監十三年歸國。 高祖以其儒術，擢拜員外散騎侍郎，累遷步兵校尉，兼國子博士。 靈恩聚徒講授，聽者常數百人。 性拙朴無風采，及解經析理，甚有精緻，京師舊儒咸稱重之，助教孔僉尤好其學。 靈恩先習《左傳》服解，不爲江東所行； 及改說杜義，每文句常申服以難杜，遂著《左氏條義》以明之。 時有助教虞僧誕又精杜學，因作《申杜難服》，以報靈恩，世並行焉。 僧誕，會稽餘姚人，以《左氏》教授，聽者亦數百人。 其該通義例，當時莫及。
Cui Ling'en was from Wucheng in Qinghe. As a youth he studied hard, mastered the Five Classics under many teachers, and excelled in the Three Rites and Three Commentaries. He had served in the north as Grand Temple erudite and returned home in Tianjian year thirteen. Gaozu valued his scholarship and made him Outer Attendant of Scattered Cavalry, then Commandant of Footsoldiers and Imperial University doctor. Ling'en taught a large following; audiences often ran to hundreds. Plain and without airs, he was nonetheless keen in exegesis; capital scholars esteemed him, and Assistant Instructor Kong Qian prized his teaching above all. He had first studied Fu Qian on the Zuo Tradition, unused in the southeast; then taught Du Yu and constantly used Fu to press Du, writing Entries on the Zuo Tradition to set out his case. Assistant Instructor Yu Sengdan, expert in Du, answered with Challenging Fu through Du; both works circulated. Sengdan of Yuyao in Kuaiji taught the Zuo Tradition to hundreds. None of the day matched his grasp of principle and example.
67
先是儒者論天，互執渾、蓋二義，論蓋不合於渾，論渾不合於蓋。 靈恩立義，以渾、蓋爲一焉。
Earlier scholars had split between dome and armillary theories of Heaven, each side rejecting the other. Ling'en argued that dome and armillary were one doctrine.
68
出爲長沙內史，還除國子博士，講衆尤盛。 出爲明威將軍、桂州刺史，卒官。 靈恩集注《毛詩》二十二卷，集注《周禮》四十卷，制《三禮義宗》四十七卷，《左氏經傳義》二十二卷，《左氏條例》十卷，《公羊穀梁文句義》十卷。
After governing Changsha he became Imperial University doctor; his audience swelled. He served as General of Illustrious Might and Inspector of Guizhou and died in office. His works included twenty-two scrolls on the Mao Odes, forty on the Rites of Zhou, forty-seven on the Three Rites, twenty on the Zuo classic and commentary, ten Zuo entries, and ten on Gongyang and Guliang phrasing.
69
孔僉，會稽山陰人。 少師事何胤，通《五經》，尤明《三禮》、《孝經》、《論語》，講說並數十遍，生徒亦數百人。 歷官國子助教，三爲《五經》博士，遷尚書祠部郎。 出爲海鹽、山陰二縣令。 僉儒者，不長政術，在縣無績。 太清亂，卒於家。
Kong Qian was from Shanyin in Kuaiji. He studied under He Yin, mastered the Five Classics, and excelled in the Three Rites, Filial Piety, and Analects, lecturing each dozens of times to hundreds of pupils. He was Imperial University assistant instructor, thrice Five Classics doctor, then Gentleman of the Ministry of Rites. He served as magistrate of Haiyan and Shanyin. A scholar without administrative talent, he left no mark as magistrate. He died at home amid the Taiqing turmoil.
70
子俶玄，頗涉文學，官至太學博士。 僉兄子元素，又善《三禮》，有盛名，早卒。
His son Chuxuan took to literature and became Erudite of the Grand Academy. His nephew Yuansu, famed for the Three Rites, also died young.
71
盧廣，范陽涿人，自云晉司空從事中郎諶之後也。 諶沒死冉閔之亂，晉中原舊族，諶有後焉。
Lu Guang of Zhuo in Fanyang claimed descent from Jin Attendant Chen. Chen died in Ran Min's rebellion; among Jin's central plains families his line survived.
72
廣少明經，有儒術。 天監中歸國。 初拜員外散騎侍郎，出爲始安太守，坐事免。 頃之，起爲折沖將軍，配千兵北伐，還拜步兵校尉，兼國子博士，遍講《五經》。 時北來人，儒學者有崔靈恩、孫詳、蔣顯，並聚徒講說，而音辭鄙拙； 惟廣言論清雅，不類北人。 僕射徐勉，兼通經術，深相賞好。 尋遷員外散騎常侍，博士如故。 出爲信武桂陽嗣王長史、尋陽太守。 又爲武陵王長史，太守如故，卒官。
In youth Guang mastered the classics and Confucian learning. He returned south in the Tianjian era. He first became Outer Attendant of Scattered Cavalry, governed Shian, and was dismissed for an offense. Soon he was made General Who Breaks the Charge with a thousand men for the northern campaign; returning, he became Commandant of Footsoldiers and Five Classics doctor, lecturing on all five classics. Northern scholars such as Cui Ling'en, Sun Xiang, and Jiang Xian all taught large followings, but their speech was crude; only Guang spoke elegantly, unlike a northerner. Vice Director Xu Mian, himself learned in the classics, prized him highly. He soon rose to Outer Regular Attendant of Scattered Cavalry while keeping his doctorate. He served as chief clerk to the Guiyang heir and governor of Xunyang. He became chief clerk to the Prince of Wuling, kept his prefecture, and died in office.
73
沈峻字士嵩，吳興武康人。 家世農夫，至峻好學，與舅太史叔明師事宗人沈麟士門下積年。 晝夜自課，時或睡寐，輒以杖自擊，其篤志如此。 麟士卒後，乃出都，遍遊講肆，遂博通《五經》，尤長《三禮》。 初爲王國中尉，稍遷侍郎，並兼國子助教。 時吏部郎陸倕與僕射徐勉書薦峻曰：「《五經》博士庾季達須換，計公家必欲詳擇其人。 凡聖賢可講之書，必以《周官》立義，則《周官》一書，實爲羣經源本。 此學不傳，多歷年世，北人孫詳、蔣顯亦經聽習，而音革楚、夏，故學徒不至； 惟助教沈峻，特精此書。 比日時開講肆，羣儒劉岩、沈宏、沈熊之徒，並執經下坐，北面受業，莫不嘆服，人無間言。 第謂宜卽用此人，命其專此一學，周而復始。 使聖人正典，廢而更興； 累世絕業，傳於學者。」 勉從之，奏峻兼《五經》博士。 於館講授，聽者常數百人。 出爲華容令，還除員外散騎侍郎，復兼《五經》博士。 時中書舍人賀琛奉敕撰《梁官》，乃啓峻及孔子袪補西省學士，助撰錄。 書成，入兼中書通事舍人。 出爲武康令，卒官。
Shen Jun, styled Shisong, was from Wukang in Wuxing. Farmers for generations, Jun turned to study and, with his uncle Taishi Shuming, spent years under Shen Linshi. He studied day and night and beat himself with a staff when he dozed—such was his resolve. After Linshi's death he went to the capital, visited every school, mastered the Five Classics, and excelled in the Three Rites. He began as a kingdom commandant, rose to gentleman, and held both posts while assisting at the Imperial University. Director Lu Chan wrote Xu Mian recommending Jun: "Five Classics doctor Yu Jida must be replaced; the court will choose carefully. Sacred books that can be taught must take the Offices of Zhou as their foundation—that book is the root of the classics. The subject has been lost for generations; Sun Xiang and Jiang Xian studied it, but their accents mixed north and south, and pupils stayed away; only Assistant Instructor Shen Jun truly masters it. He has lately opened a hall; Liu Yan, Shen Hong, Shen Xiong, and others sit below with their texts, face north, and all admire him without dissent. He should be appointed at once to teach this subject alone, again and again. Let the sage's canon, though fallen, rise again; let a craft lost for generations pass to students." Mian agreed and memorialized Jun as concurrent Five Classics doctor. He lectured at the academy to audiences of hundreds. After Huarong he became Outer Attendant of Scattered Cavalry and again Five Classics doctor. Palace Secretary He Chen, compiling the Offices of Liang, named Jun and Kong Ziqu Western Department academicians to assist. When the work was done he became Palace Secretary for General Affairs. He governed Wukang and died in office.
74
子文阿，傳父業，尤明《左氏傳》。 太清中，自國子助教爲《五經》博士。 傳峻業者，又有吳郡張及、會稽孔子雲，官皆至《五經》博士、尚書祠部郎。
His son Wen'a followed his father and excelled in the Zuo Tradition. In Taiqing he rose from Imperial University assistant to Five Classics doctor. Zhang Ji of Wu and Kong Ziyun of Kuaiji also carried on his teaching and became Five Classics doctors and Gentlemen of the Ministry of Rites.
75
太史叔明
Taishi Shuming
76
太史叔明，吳興烏程人，吳太史慈後也。 少善《莊》、《老》，兼治《孝經》、《禮記》，其三玄尤精解，當世冠絕，每講說，聽者常五百餘人。 歷官國子助教。 邵陵王綸好其學，及出爲江州，攜叔明之鎮。 王遷郢州，又隨府，所至輒講授，江外人士皆傳其學焉。 大同十三年，卒，時年七十三。
Taishi Shuming of Wucheng in Wuxing was descended from Wu's Taishi Ci. He mastered Zhuangzi and Laozi, Filial Piety and the Record of Rites, and above all the Three Mysteries; audiences often exceeded five hundred. He served as Imperial University assistant instructor. Prince of Shaoling Lun prized his learning and took him to Jiangzhou. When the prince moved to Yingzhou he followed and lectured everywhere; men south of the Yangzi spread his teaching. He died in Datong year thirteen, aged seventy-three.
77
孔子袪
Kong Ziqu
78
孔子袪，會稽山陰人。 少孤貧好學，耕耘樵采，常懷書自隨，投閑則誦讀。 勤苦自勵，遂通經術，尤明《古文尚書》。 初爲長沙嗣王侍郎，兼國子助教，講《尚書》四十遍，聽者常數百人。 中書舍人賀琛受敕撰《梁官》，啓子袪爲西省學士，助撰錄。 書成，兼司文侍郎，不就。 久之兼主客郎、舍人，學士如故。 累遷湘東王國侍郎、常侍、員外散騎侍郎，又云麾廬江公記室參軍，轉兼中書通事舍人。 尋遷步兵校尉，舍人如故。 高祖撰《五經講疏》及《孔子正言》，專使子袪檢閱羣書，以爲義證。 事竟，敕子袪與右衛朱异、左丞賀琛於士林館遞日執經。 累遷通直正員郎，舍人如故。 中大同元年，卒官，時年五十一。 子袪凡著《尚書義》二十卷，《集注尚書》三十卷，續朱异《集注周易》一百卷，續何承天《集禮論》一百五十卷。
Kong Ziqu was from Shanyin in Kuaiji. Orphaned and poor, he studied while farming and cutting wood, books always at hand for spare moments. By relentless effort he mastered the classics, especially the Ancient Text Documents. He began as gentleman to the Changsha heir and Imperial University assistant, lecturing on the Documents forty times to hundreds. He Chen, compiling the Offices of Liang, named Ziqu a Western Department academician. When the work was finished he was offered Vice Director of the Bureau of Letters and declined. Later he doubled as Master of Guests and secretary while remaining an academician. He rose through posts in the Xiangdong princedom to Regular and Outer Attendant of Scattered Cavalry, served the Duke of Lujiang as recorder, and became Palace Secretary for General Affairs. He soon became Commandant of Footsoldiers while keeping his secretary post. Gaozu wrote Expository Lectures on the Five Classics and Correct Words of Confucius and had Ziqu collate the libraries for evidence. When finished he was ordered with Zhu Yi and He Chen to lecture in turn at the Scholars' Grove. He rose to Direct Regular Attendant while remaining secretary. He died in office in Zhongdatong year one, aged fifty-one. His works included twenty scrolls on the Documents, thirty of collected commentary, one hundred continuing Zhu Yi on the Changes, and one hundred fifty continuing He Chengtian on rites.
79
皇侃，吳郡人，青州刺史皇象九世孫也。 侃少好學，師事賀瑒，精力專門，盡通其業，尤明《三禮》、《孝經》、《論語》。 起家兼國子助教，于學講說，聽者數百人。 撰《禮記講疏》五十卷，書成奏上，詔付秘閣。 頃之，召入壽光殿講《禮記義》，高祖善之，拜員外散騎侍郎，兼助教如故。 性至孝，常日限誦《孝經》二十遍，以擬《觀世音經》。 丁母憂，解職還鄉里。 平西邵陵王欽其學，厚禮迎之。 侃旣至，因感心疾，大同十一年，卒於夏首，時年五十八。 所撰《論語義》十卷，與《禮記義》並見重於世，學者傳焉。
Huang Kan of Wu commandery was ninth in descent from Regional Inspector Huang Xiang. He studied under He Yan, mastered his teacher's craft, and excelled in the Three Rites, Filial Piety, and Analects. He began as Imperial University assistant instructor and lectured to hundreds at the academy. He wrote fifty scrolls of Expository Commentary on the Record of Rites and, when finished, had it placed in the Secret Archive. Soon he lectured on the Record of Rites in the Hall of Everlasting Light; Gaozu praised him and made him Outer Attendant of Scattered Cavalry while keeping his instructorship. Deeply filial, he recited the Classic of Filial Piety twenty times daily, as others recite the Guanshiyin scripture. He resigned and went home to mourn his mother. Prince of Shaoling Lun, Pacifier of the West, honored his learning and received him with great ceremony. On arrival he fell ill at heart; he died at Xiashou in Datong year eleven, aged fifty-eight. His ten-scroll Meaning of the Analects and Meaning of the Record of Rites were both prized and widely transmitted.
80
【評】
Marker denoting the historian's commentary section in the source text.
81
陳吏部尚書姚察曰：昔叔孫通講論馬上，桓榮精力凶荒； 旣逢平定，自致光寵； 若夫崔、伏、何、嚴互有焉。 曼容、佟之講道于齊季，不爲時改； 賀瑒、嚴植之之徒，遭梁之崇儒重道，咸至高官，稽古之力，諸子各盡之矣。 范縝墨絰僥倖，不遂其志，宜哉。 [1]
The historian Yao Cha writes: Shusun Tong once lectured on horseback; Huan Rong labored through famine and chaos; when peace came they won glory and favor; Cui, Fu, He, and Yan each had their share in turn. Manrong and Tongzhi taught the Way in late Qi and would not bend to the age; He Yan, Yan Zhizhi, and others met Liang's esteem for Confucian learning and rose to high office, each displaying the force of classical scholarship. Fan Zhen wore mourning black yet courted favor and failed of his aim—as he deserved. Editorial footnote marker in the source text.
82
全文以中華書局、一九七三年五月版《梁書》爲本校。
The full text has been collated against the Zhonghua Shuju edition of the Book of Liang, May 1973.