1
孫奇逢黃宗羲王夫之李顒沈國模謝文洊高愈湯之錡陸世儀沈昀應撝謙朱鶴齡范鎬鼎白奐彩胡承諾曹本榮劉原淥顏元李塨刁包李來章李光坡莊亨陽王懋竑李夢箕胡方勞史顧棟高孟超然汪紱姚學塽唐鑑吳嘉賓劉熙載朱次琦成孺邵懿辰
This chapter treats Sun Qifeng, Huang Zongxi, Wang Fuzhi, Li Yong, Shen Guomo, Xie Wenjian, Gao Yu, Tang Zhiqi, Lu Shiyi, Shen Yun, Ying Huiqian, Zhu Heling, Fan Gaoding, Bai Huancai, Hu Chengnuo, Cao Benrong, Liu Yuanlu, Yan Yuan, Li Gong, Diao Bao, Li Laizhang, Li Guangpo, Zhuang Hengyang, Wang Maohong, Li Mengji, Hu Fang, Lao Shi, Gu Donggao, Meng Chaoran, Wang Fu, Yao Xueshuang, Tang Jian, Wu Jiabin, Liu Xizai, Zhu Ciqi, Cheng Ru, and Shao Yichen.
2
昔周公制禮，太宰九兩繫邦國，三曰師，四曰儒； 復於司徒本俗聯以師儒。 師以德行教民，儒以六藝教民。 分合同異，周初已然矣。 數百年後，周禮在魯，儒術為盛。 孔子以王法作述，道與藝合，兼備師儒。 顏、曾所傳，以道兼藝； 遊、夏之徒，以藝兼道。 定、哀之間，儒術極醇，無少差繆者此也。 荀卿著論，儒術已乖。 然六經傳說，各有師授。 秦棄儒籍，入漢復興。 雖黃老、刑名猶复淆雜，迨孝武盡黜百家，公、卿、大夫、士、吏，彬彬多文學矣。 東漢以後，學徒數万，章句漸疏。 高名善士，半入黨流。 迄乎魏、晉，儒風蓋已衰矣。 司馬、班、範，皆以儒林立傳，敘述經師家法，授受秩然。 雖於周禮師教未盡克兼，然名儒大臣，匡時植教，祖述經說，文飾章疏，皆與儒林傳相出入。 是以朝秉綱常，士敦名節，拯衰銷逆，多歷年所，則周、魯儒學之效也。 兩晉玄學盛興，儒道衰弱，南北割據，傳授漸殊。 北魏、蕭梁，義疏甚密。 北學守舊而疑新，南學喜新而得偽。 至隋、唐五經正義成，而儒者鮮以專家古學相授受焉。 宋初名臣，皆敦道誼。 濂、洛以後，遂啟紫陽。 闡發心性，分析道理，孔、孟學行不明著於天下哉！ 宋史以道學、儒林分為二傳，不知此即周禮師、儒之異，後人創分，而闇合周道也。 元、明之間，守先啟後，在於金華。 洎乎河東、姚江，門戶分歧，遞興遞滅，然終不出朱、陸而已。 終明之世，學案百出，而經訓家法，寂然無聞。 揆之周禮，有師無儒，空疏甚矣。 然其間臺閣風厲，持正扶危，學士名流，知能激發。 雖多私議，或傷國體，然其正道，實拯世心。 是故兩漢名教，得儒經之功； 宋、明講學，得師道之益：皆於周、孔之道，得其分合，未可偏譏而互誚也。
In antiquity, when the Duke of Zhou established the rites, the Grand Minister used nine categories to bind the states: the third was teachers, the fourth was scholars; Under the Minister of Education, local customs were linked through teachers and scholars. Teachers instruct the people through virtue and conduct; scholars instruct the people through the Six Arts. Their division and union, sameness and difference, were already established in early Zhou. Several centuries later, the Rites of Zhou were preserved in Lu, and Confucian learning flourished. Confucius expounded and composed according to royal principles, uniting the Way and the arts and combining the roles of teacher and scholar. What Yan Hui and Zeng Shen transmitted combined the Way with the arts; The disciples You and Xia combined the arts with the Way. Between the reigns of Duke Ding and Duke Ai, Confucian learning reached its purest form, with scarcely any deviation—and this was why. When Xun Qing wrote his treatises, Confucian learning had already gone astray. Yet the exegesis of the Six Classics still had its own line of transmission for each. Qin discarded the Confucian classics; when Han rose, they were revived. Although Huang-Lao and Legalist teachings were still intermixed, by the time Emperor Wu of Han rejected all other schools, dukes, ministers, grandees, gentlemen, and officials alike were widely steeped in literary learning. After the Eastern Han, disciples numbered in the tens of thousands, and line-by-line commentarial study grew increasingly lax. Men of high repute and virtue largely joined factional currents. By the Wei and Jin periods, the Confucian tradition had largely waned. Sima, Ban, and Fan each devoted separate biographies to the Confucian forest, recounting the family methods of classicists and the orderly succession of master to pupil. Although in the Rites of Zhou the teacher's teaching was not entirely combined with that of the scholar, eminent Confucians and high ministers who corrected the age and planted instruction—who traced the classics and adorned commentaries and subcommentaries—all corresponded in large part with what appears in the Biographies of the Confucian Forest. Thus the court upheld the moral order, gentlemen prized integrity, and the correction of decline and reversal of disorder lasted for many years—these were the effects of Zhou and Lu Confucian learning. In the two Jin dynasties, arcane learning flourished while the Confucian Way weakened; north and south were divided, and transmission gradually diverged. Under Northern Wei and Liang of Xiao, exegetical subcommentaries were very dense. Northern learning clung to the old and doubted the new; southern learning favored the new and accepted forgeries. By the time the Correct Meaning of the Five Classics was completed in Sui and Tang, Confucians rarely transmitted specialized ancient learning from master to pupil. In early Song, famous ministers all honored moral friendship. After the Lian and Luo schools, the Ziyang tradition was opened. Elucidating human nature and analyzing principle—were not the learning and conduct of Confucius and Mencius made brilliantly clear throughout the world! The Song History divides them into separate biographies for the Learning of the Way and the Confucian Forest, not recognizing that this is the distinction between teachers and scholars in the Rites of Zhou; later men created the division, yet unknowingly accorded with Zhou practice. Between Yuan and Ming, the work of preserving the earlier and opening the later lay with Jinhua. By the time of Hedong and Yaojiang, schools split into factions, rising and falling in turn, yet in the end none went beyond Zhu Xi and Lu Jiuyuan. Through the entire Ming dynasty, scholarly cases proliferated, while classical exegesis and family methods fell silent. Measured against the Rites of Zhou, there were teachers but no scholars—how hollow it had become! Yet in that interval, censorial and ministerial circles maintained stern standards and upheld the upright in peril; renowned scholars of the academies knew how to rouse themselves. Although there was much partisan dispute and at times injury to the body politic, their right path truly rescued the hearts of the age. Therefore the famous teaching of the two Han dynasties owed its strength to the Confucian classics; The lecture-learning of Song and Ming gained from the teacher's Way: both obtained the division and union of the Zhou and Confucian Way and cannot be one-sidedly mocked or mutually ridiculed.
3
清興，崇宋學之性道，而以漢儒經義實之。 御纂諸經，兼收歷代之說； 四庫館開，風氣益精博矣。 國初講學，如孫奇逢、李顒等，沿前明王、薛之派，陸隴其、王懋竑等，始專守朱子，辨偽得真。 高愈、應撝謙等，堅苦自持，不愧實踐。 閻若璩、胡渭等，卓然不惑，求是辨誣。 惠棟、戴震等，精發古義，詁釋聖言。 後如孔廣森之於公羊春秋，張惠言之於孟、虞易說，凌廷堪、胡培翬之於儀禮，孫詒讓之於周禮，陳奐之於毛詩，皆專家孤學也。 且諸儒好古敏求，各造其域，不立門戶，不相黨伐，束身踐行，闇然自修。 周、魯師儒之道，可謂兼古昔所不能兼者矣。
When the Qing rose, it honored the Song learning of human nature and the Way, substantiating it with Han Confucian classical meaning. The imperially compiled classics gathered commentaries from every dynasty; When the Siku Pavilion opened, scholarly spirit grew ever more refined and broad. Early in the dynasty, those who lectured and learned, such as Sun Qifeng and Li Yong, followed the Wang and Xue school of the former Ming; Lu Longqi, Wang Maohong, and others began exclusively to uphold Zhu Xi and distinguish the false from the true. Gao Yu, Ying Huiqian, and others, stern and hard in self-discipline, were worthy of genuine practice. Yan Ruoju, Hu Wei, and others stood firm and unconfused, seeking truth and refuting error. Hui Dong, Dai Zhen, and others finely elucidated ancient meaning and glossed the words of the sages. Later, such as Kong Guangsen on the Gongyang Spring and Autumn Annals, Zhang Huiyan on the Meng and Yu interpretations of the Changes, Ling Tingkan and Hu Peihui on the Ceremonies, Sun Yirang on the Rites of Zhou, and Chen Huan on the Mao Odes—all were specialists in solitary learning. Moreover, these Confucians loved antiquity and pursued inquiry keenly, each reaching his own domain; they did not establish schools, form factions, or attack one another; they restrained themselves and practiced, quietly cultivating themselves. The teacher-scholar Way of Zhou and Lu may be said to have combined what even antiquity could not combine.
4
綜而論之，聖人之道，譬若宮牆，文字訓詁，其門徑也。 門徑苟誤，跬步皆歧，安能升堂入室？ 學人求道太高，卑視章句，譬猶天際之翔，出於豐屋之上，高則高矣，戶奧之間，未實窺也。 或者但求名物，不論聖道，又若終年寢饋於門廡之間，無復知有堂室矣。 是故但立宗旨，即居大名，此一蔽也。 經義確然，雖不逾閒，德便出入，此又一蔽也。 今為儒林傳，未敢區分門徑，惟期記述學行； 若有事可見，已列於正傳者，茲不復載焉。
Taken together, the Way of the sages is like a palace wall; philology and exegesis are its gate and path. If the gate and path are wrong, every step leads astray—how can one ascend to the hall and enter the inner chambers? Scholars who seek the Way too loftily and look down on line-by-line commentarial study are like soaring in the sky above a grand house: high indeed, yet they have not truly peered into the inner rooms. Or some seek only names and things and ignore the sage's Way, like sleeping and eating year-round in the vestibule without ever knowing there is a hall within. Therefore merely to set up a doctrine is to occupy a great name—this is one partiality. When classical meaning is settled and fixed, even if one does not overstep bounds, virtue may come and go at will—this is another partiality. Now, in compiling the Biographies of the Confucian Forest, I dare not divide gate and path; I only aim to record learning and conduct; Where matters are already visible and have been entered in the main biographies, they are not repeated here.
5
孫奇逢，字啟泰，又字鍾元，容城人。 少倜儻，好奇節，而內行篤修。 負經世之學，欲以功業自著。 年十七，舉明順天鄉試。 連丁父母憂，廬墓六年，旌表孝行。 與定興鹿善繼講學，一室默對，以聖賢相期。
Sun Qifeng, courtesy name Qitai, also courtesy name Zhongyuan, was a native of Rongcheng. In youth he was unconventional, fond of striking integrity, yet inwardly his conduct was deeply cultivated. Bearing learning for ordering the age, he wished to distinguish himself through achievement. At seventeen he passed the provincial examination in Shuntian. He successively mourned both parents, lived by their graves for six years, and was commended for filial conduct. With Lu Shanji of Dingxing he lectured and learned; sitting face to face in one room, they set their hearts on the sages.
6
天啟時，逆閹魏忠賢竊朝柄，左光斗、魏大中、周順昌以黨禍被逮。 奇逢、善繼故與三人友善。 是時善繼以主事贊大學士孫承宗軍事。 奇逢上書承宗，責以大義，請急疏救。 承宗欲假入覲面陳，謀未就而光斗等已死廠獄。 逆閹誣坐光斗等贓鉅萬，嚴追家屬。 奇逢與善繼之父鹿正、新城張果中集士民醵金代輸。 光斗等卒賴以歸骨，世所傳范陽三烈士也。 台垣及巡撫交章論薦，不起。 孫承宗欲疏請以職方起贊軍事，其後尚書范景文聘為贊畫，俱辭不就。 時畿內賊盜縱橫，奇逢攜家入易州五峰山，門生親故從而相保者數百家。 奇逢為部署守禦，弦歌不輟。 ，祭酒薛所蘊以奇逢學行可比元許衡、吳澄，薦長成均，奇逢以病辭。 七年，南徙輝縣之蘇門。 九年，工部郎馬光裕奉以夏峰田廬，遂率子弟躬耕，四方來學者亦授田使耕，所居成聚。 居夏峰二十有五年，屢徵不起。
In the Tianqi reign, the treacherous eunuch Wei Zhongxian seized control of the court; Zuo Guangdou, Wei Dazhong, and Zhou Shunchang were arrested in the factional purge. Qifeng and Shanji had long been friendly with the three men. At this time Shanji, as a director, assisted the grand secretary Sun Chengzong in military affairs. Qifeng wrote to Chengzong, rebuking him with the greater moral principle and asking him urgently to memorialize for their rescue. Chengzong wished to borrow an audience on entering court to state the case personally; the plan had not been settled when Guangdou and the others had already died in the prison of the Eastern Depot. The treacherous eunuch framed Guangdou and the others on charges of enormous bribes, and rigorously pursued their families. Qifeng, together with Shanji's father Lu Zheng and Zhang Guozhong of Xincheng, gathered gentlemen and commoners to contribute money on their behalf. Guangdou and the others at last were able to have their bones returned home—the famed Three Martyrs of Fanyang. Censorial officials and the provincial governor repeatedly memorialized recommending him, but he did not accept office. Sun Chengzong wished to memorialize requesting that he be raised from the Bureau of Appointments to assist in military affairs; afterward Minister Fan Jingwen invited him as strategic adviser—he declined both. At the time bandits and robbers ran rampant within the capital region; Qifeng took his family into Wufeng Mountain in Yizhou, and several hundred households of disciples, kin, and friends followed him for mutual protection. Qifeng organized the defense arrangements; music and singing never ceased. The libationer Xue Suoyun, judging Qifeng's learning and conduct comparable to the Yuan dynasty's Xu Heng and Wu Cheng, recommended him as head of the Directorate of Education; Qifeng declined on grounds of illness. In the seventh year he moved south to Sumen in Huixian. In the ninth year, Bureau Director Ma Guangyu presented him with the fields and lodge at Xiafeng; he then led his sons and younger brothers in farming personally, and also granted fields to scholars who came from all directions to study, so that his residence became a community. He lived at Xiafeng for twenty-five years, repeatedly summoned but never accepting office.
7
奇逢之學，原本像山、陽明，以慎獨為宗，以體認天理為要，以日用倫常為實際。 其治身務自刻厲。 人無賢愚，苟問學，必開以性之所近，使自力於庸行。 其與人無町畦，雖武夫捍卒、野夫牧豎，必以誠意接之。 用此名在天下而人無忌嫉。 著讀易大旨五卷。 奇逢學易於雄縣李崶，至年老，乃撮其體要以示門人。 發明義理，切近人事。 以像、傳通一卦之旨，由一卦通六十四卦之義。 其生平之學，主於實用，故所言皆關法戒。 又著理學傳心纂要八卷，錄周子、二程子、張子、邵子、朱子、陸九淵、薛瑄、王守仁、羅洪先、顧憲成十一人，以為直接道統之傳。
Qifeng's learning originated in Xiangshan and Yangming, took vigilant self-examination in solitude as its core, took recognizing the principle of Heaven as essential, and took daily human relations and constant norms as practical reality. In governing himself he was strict in self-discipline. Whether a person was worthy or foolish, if he asked about learning, Qifeng would always open him according to what was nearest in his nature, so that he might strive on his own in ordinary conduct. In dealing with others he had no petty boundaries; even bold soldiers, guards, rustics, and shepherds—he always received them with sincerity. Because of this his reputation stood in the realm yet no one envied him. He wrote Outline of Reading the Changes in five juan. Qifeng studied the Changes under Li Feng of Xiong County; only in old age did he extract its essentials to show his disciples. He elucidated principle and meaning close to human affairs. Through the Images and Commentary he penetrated the purport of one hexagram, and through one hexagram the meaning of all sixty-four. His lifelong learning emphasized practical utility; therefore what he said always bore on laws and admonitions. He also wrote Essentials of the Succession of the Heart in Neo-Confucian Learning in eight juan, recording eleven figures—Zhou Dunyi, the two Cheng brothers, Zhang Zai, Shao Yong, Zhu Xi, Lu Jiuyuan, Xue Xuan, Wang Shouren, Luo Hongxian, and Gu Xiancheng—as the direct succession of the transmission of the Way.
8
介，字介石，登封人。 進士，翰林院檢討。 出為福建巡海道，築石城以防盜。 ，轉江西湖東道，因改官制，除直隸大名道。 丁母憂，服除不出。 篤志躬行，興復嵩陽書院。 二十五年，尚書湯斌疏薦介踐履篤實，冰孽自矢，召為少詹事。 會斌被劾，介引疾乞休。 詹事尹泰等劾介詐疾，並劾斌不當薦介。 尋予假歸，卒。 所著有中州道學編、性學要旨、孝經易知、理學正宗，大旨以朱子為宗。
Jie, courtesy name Jieshi, was a native of Dengfeng. A jinshi, he was a collating editor in the Hanlin Academy. He went out as intendant of the Fujian coastal circuit and built stone walls to guard against pirates. He was transferred to the Jiangxi Hudong circuit; because of changes in the official system, he was appointed intendant of the Zhili Daming circuit. He mourned his mother; when the mourning period ended he did not return to office. With resolute purpose he practiced in person and restored the Songyang Academy. In the twenty-fifth year, Minister Tang Bin memorialized recommending that Jie's conduct was solid and sincere and that he held himself to the severest standards; he was summoned as Junior Tutor. When Bin was impeached, Jie cited illness and requested retirement. Junior Tutor Yin Tai and others impeached Jie for feigning illness and also impeached Bin for improperly recommending Jie. Shortly afterward he was granted leave to return home and died. His works include Compendium of the Learning of the Way in the Central Provinces, Essentials of the Study of Human Nature, Easy Understanding of the Classic of Filial Piety, and Orthodox Neo-Confucian Learning; their main purport takes Zhu Xi as authority.
9
中州講學者，有儀封張伯行、柘城竇克勤、上蔡張沐等，皆與斌、介同時。 伯行自有傳，沐見〈 循吏傳〉 ，克勤附〈 李來章傳〉。
Among those who lectured in the Central Provinces were Yifeng's Zhang Boxing, Zhecheng's Dou Keqin, Shangcai's Zhang Mu, and others—all contemporaries of Bin and Jie. Boxing has his own biography; Mu is treated in the < Biographies of Diligent Officials>〉 ; Dou Keqin is appended to the < Biography of Li Laizhang>〉
10
戊寅，南都作攻。 子弟推居首，被難諸家推居首。 恨之刺骨，驟起，遂按揭中一百四十人姓氏，欲盡殺之。 時方上書闕下而禍作，遂與並逮。 母氏歎曰：「妻、母乃萃吾一身耶？」 駕帖未行，南都已破，踉蹌歸。 會、奉監國，畫江而守。 糾里中子弟數百人從之，號。 授職方郎，尋改御史，作頒之。 奔營，眾言其當誅，恐其挾為患也，好言慰之。 曰：「諸臣力不能殺耳！ 之，豈能加於，但不謂其不當誅也。」 謝焉。 又遺書曰：「諸公不沉舟決戰，蓋意在自守也。 蕞爾三府，以供十萬之眾，必不久支，何守之能為？」 聞者皆韙其言而不能用。
In the wuyin year, the Southern Capital issued the Anti-Turmoil Manifesto against Ruan Dacheng. The Donglin clique's young members made Gu Gao of Wuxi the lead signatory, while the families persecuted during the Tianqi reign made Zongxi the lead. Ruan Dacheng hated them to the bone; rising abruptly, he copied out the one hundred forty names from the manifesto, intending to kill them all. Zongxi was just submitting a memorial at court when disaster struck, and was arrested together with Gu Gao. His mother, Lady Yao, sighed and said: "Must Zhang's wife and Peng's mother be gathered upon me alone?" Before the arrest warrant was carried out, the Southern Capital had fallen, and Zongxi staggered home. Sun Jiaji and Xiong Rulin supported the Prince of Lu as regent and held the line south of the Yangtze. Zongxi gathered several hundred local young men to follow him, naming the unit the Shizhong Battalion. He was appointed director in the Bureau of Military Appointments; soon afterward he was made a censor, composed the Regnal Calendar of the First Year of the Prince of Lu's Regency, and issued it in eastern Zhejiang. Ma Shiying fled to Fang Guo'an's camp; the crowd said he ought to be executed. Xiong Rulin feared he would use Guo'an as leverage and spoke soothing words to comfort him. Zongxi said: "The ministers simply lacked the power to kill him! Confucius in the Spring and Autumn Annals—how could he have imposed execution on Chen Heng? Yet that does not mean Ma Shiying ought not to have been executed." Xiong Rulin apologized. He also sent a letter to Wang Zhiren saying: "You gentlemen do not sink your boats and fight to the death; I suppose your intent is merely to hold what you have. These three tiny prefectures cannot long supply a host of one hundred thousand—what good can mere defense do?" All who heard him approved his words, yet none could act on them.
11
至是以營卒付，與合軍得三千人。 者，從子也，以忠義自奮。 深結之，使不得撓軍事。 遂渡海屯，由海道入，招豪傑，直抵，約義士等內應。 會師纂嚴不得前，而江上已潰。 入結寨自固，餘兵尚五百人，駐兵。 微服出訪監國，戒部下善與山民結。 部下不盡遵節制，山民畏禍，潛爇其寨，部將、死之。 無所歸，捕檄累下，攜子弟入。 聞在海上，仍赴之，授左副都御史。 日與坐舟中，正襟講學，暇則注、、三曆而已。
At this point Sun Jiaji handed over the camp troops to Zongxi; together with Wang Zhengzhong they combined armies and mustered three thousand men. Wang Zhengzhong was Wang Zhiren's nephew and roused himself through loyalty and righteousness. Zongxi formed deep ties with him so that Wang Zhiren could not interfere with military affairs. He then crossed the sea to garrison at Tanshan, entered Lake Tai by sea route, recruited heroes in Wu, pressed straight to Zhapu, and arranged an inner response with righteous men such as Sun Yi of Chongde. The Qing army enforced martial law and could not advance, but the Yangtze front had already collapsed. Zongxi entered the Siming Mountains to fortify a camp; the remaining troops still numbered five hundred and were stationed at Zhangxi Temple. He went in disguise to visit the regent and warned his subordinates to treat the mountain people well. The subordinates did not fully follow discipline; the mountain people feared disaster and secretly burned the camp; the commanders Mao Han and Wang Han died. Zongxi had nowhere to return; arrest warrants were repeatedly issued, and he took his family into the Shan region. Hearing that the Prince of Lu was at sea, he went to join him again and was appointed Left Vice Censor-in-Chief. Each day he sat in the boat with Wu Zhongluan, lecturing with formal bearing; in spare time he annotated only the Shoushi, Western, and Islamic calendars.
12
戊午，詔徵博學鴻儒。 掌院學士寓以詩，敦促就道，再辭以免。 未幾，奉詔同掌院學士監修，將徵之備顧問，督撫以禮來聘，又辭之。 朝論必不可致，請敕下撫鈔其所著書關史事者送入，其子得預參史局事。 侍直，上訪及遺獻，復以對，且言：「曾經臣弟疏薦，惜老不能來。」 上曰：「可召至，朕不授以事。 即欲歸，當遣官送之。」 對以篤老無來意，上嘆息不置，以為人材之難。 雖不赴徵車，而史局大議必諮之。 出之手，總裁千里遺書，乞審正而後定。 嘗論別立，為儒之陋，不當仍其例。 適有此議，得書示眾，遂去之。 卒，年八十六。
In the wuwu year (1679), an edict summoned erudite scholars of broad learning. Chancellor Ye Fangai sent him a poem urging him to take the road; he declined twice and was exempted. Before long, Ye Fangai received orders together with Chancellor Xu Yuanwen to supervise the compilation of the Ming History; they planned to summon Zongxi as an adviser, and the governor-general and governor came to invite him with courtesy, but he declined again. Court opinion held that he could by no means be brought; they requested an imperial order for the Zhejiang governor to copy his writings relating to historical matters and send them to the capital, and his son Baijia was allowed to participate in the History Bureau. Xu Qianxue was attending at court; the emperor inquired about surviving scholars of the former dynasty, and he again answered with Zongxi, saying: "He was once recommended in a memorial by my younger brother Yuanwen; it is a pity he is too old to come." The emperor said: "He may be summoned to the capital; I will not assign him duties. If he wishes to return, officials should be sent to escort him home." Xu Qianxue replied that Zongxi was deeply aged and had no intention of coming; the emperor sighed repeatedly and lamented how hard it was to obtain men of talent. Although Zongxi did not answer the summons cart, major deliberations of the History Bureau always consulted him. The Calendar Treatise came from the hand of Wu Renchen; the chief editor sent a letter a thousand li, begging Zongxi to review and correct it before it was finalized. He once argued that separately establishing a Learning of the Way biography in the Song History was a vulgarity of Yuan Confucians and that the Ming History ought not to follow that precedent. Zhu Yizun happened to hold this view; when he received Zongxi's letter and showed it to everyone, the section was removed. He died at eighty-six.
13
王夫之，字而農，衡陽人。 與兄介之同舉明崇禎壬午鄉試。 張獻忠陷衡州，夫之匿南嶽，賊執其父以為質。 夫之自引刀遍刺肢體，舁往易父。 賊見其重創，免之，與父俱歸。 明王駐桂林，大學士瞿式耜薦之，授行人。 時國勢阽危，諸臣仍日相水火。 夫之說嚴起恆救金堡等，又三劾王化澄，化澄欲殺之。 聞母病，間道歸。 明亡，益自韜晦。 歸衡陽之石船山，築土室曰觀生居，晨夕杜門，學者稱船山先生。
Wang Fuzhi, styled Ernong, came from Hengyang. He and his elder brother Jiezhi passed the provincial examination together in the renshen year of Ming Chongzhen. When Zhang Xianzhong took Hengzhou, Fuzhi hid on Mount Nanyue; the rebels seized his father as a hostage. Fuzhi drew a knife himself and stabbed his limbs all over, then was carried forward to exchange himself for his father. Seeing his grave wounds, the rebels released him, and he returned home with his father. When the Ming prince was stationed at Guilin, Grand Secretary Qu Shisi recommended him and he was appointed palace attendant. The realm was on the brink of ruin, yet the ministers still daily fought one another like fire and water. Fuzhi urged Yan Qiheng to save Jin Bao and others, and thrice impeached Wang Huacheng; Huacheng wanted to kill him. Hearing that his mother was ill, he returned home by a secret route. After the fall of Ming, he withdrew still further into obscurity. He returned to Stone Boat Mountain in Hengyang, built an earthen chamber called the Dwelling for Contemplating Life, kept his doors shut morning and evening, and scholars called him Master Chuanshan.
14
所著書三百二十卷，其著錄於四庫者，曰周易稗疏、考異，尚書稗疏，詩稗疏、考異，春秋稗疏。 存目者，曰尚書引義、春秋家說。 夫之論學，以漢儒為門戶，以宋五子為堂奧。 其所作大學衍、中庸衍，皆力辟致良知之說，以羽翼朱子。 於張子正蒙一書，尤有神契，謂張子之學，上承孔、孟，而以布衣貞隱，無鉅公資其羽翼； 其道之行，曾不逮邵康節，是以不百年而異說興。 夫之乃究觀天人之故，推本陰陽法像之原，就正蒙精繹而暢衍之，與自著思問錄二篇，皆本隱之顯，原始要終，炳然如揭日月。 至其扶樹道教，辨上蔡、象山、姚江之誤，或疑其言稍過，然議論精嚴，粹然皆軌於正也。 ，吳三桂僭號於衡州，有以勸進表相屬者，夫之曰：「亡國遺臣，所欠一死耳，今安用此不祥之人哉！」 遂逃入深山，作祓禊賦以示意。 三桂平，大吏聞而嘉之，囑郡守餽粟帛，請見，夫之以疾辭。 未幾，卒，葬大樂山之高節裡，自題墓碣曰「明遺臣王某之墓」。
The books he wrote numbered three hundred and twenty juan; those recorded in the Siku are Supplementary Commentary on the Book of Changes and Textual Investigation of Variants, Supplementary Commentary on the Book of Documents, Supplementary Commentary on the Book of Poetry and Textual Investigation of Variants, and Supplementary Commentary on the Spring and Autumn Annals. Those listed only in the catalogue are Elucidation of the Book of Documents and Family Interpretations of the Spring and Autumn Annals. In his learning, Fuzhi took Han Confucians as the gateway and the Five Masters of Song as the inner sanctum. His works Expounding the Great Learning and Expounding the Doctrine of the Mean both forcefully refute the doctrine of realizing innate moral knowledge in order to support Zhu Xi. Regarding Master Zhang's Correcting Obscure Learning, he had a special affinity and said that Master Zhang's learning descended from Confucius and Mencius, yet as a commoner who preserved integrity in reclusion he had no great minister to supply him wings; the spread of his Way did not even reach Shao Kangjie, and so within less than a century heterodox doctrines arose. Fuzhi then examined the causes of Heaven and man, traced yin-yang and symbolic forms to their roots, refined and expanded Correcting Obscure Learning, and together with his own Records of Reflective Inquiry in two juan, all brought the hidden to light from the manifest and traced things from origin to end, shining as clearly as sun and moon unveiled. As for his upholding the Way of teaching, and his refutation of the errors of Shangcai, Xiangshan, and Yaojiang, some suspected his words went slightly too far, yet his arguments were precise and strict, pure and wholly aligned with the orthodox. In the eighteenth year of Kangxi, Wu Sangui usurped the title at Hengzhou; when someone entrusted him with a memorial urging enthronement, Fuzhi said: "A remnant minister of a fallen state owes nothing but one death—what use have I now for this inauspicious man?" He then fled into the deep mountains and wrote the Purification Rhapsody to make his meaning clear. When Sangui was suppressed, high officials heard of this and praised it, instructing the prefect to send grain and silk and requesting an audience; Fuzhi declined on grounds of illness. Before long he died and was buried at Gaojie Village on Mount Dale, inscribing his own tomb epitaph: "Tomb of Wang, remnant minister of Ming."
15
當是時，海內碩儒，推容城、盩厔、餘姚、崑山。 夫之刻苦似二曲，貞晦過夏峰，多聞博學，志節皎然，不愧黃、顧兩君子。 然諸人肥遯自甘，聲望益炳，雖薦辟皆以死拒，而公卿交口，天子動容，其著述易行於世。 惟夫之竄身瑤峒，聲影不出林莽，遂得完發以歿身。 後四十年，其子敔抱遺書上之督學宜興潘宗洛，因緣得入四庫，上史館，立傳儒林，而其書仍不傳。 ，曾國荃刻於江南，海內學者始得見其全書焉。
At that time the leading scholars under Heaven were held to be those of Rongcheng, Zhouzhi, Yuyao, and Kunshan. Fuzhi's austerity resembled Erqu, his reclusive integrity surpassed Xiafeng; broadly learned and resolute in integrity, he did not disgrace the two gentlemen Huang and Gu. Yet those men fattened themselves in lofty reclusion and grew ever more illustrious in reputation; though recommendations and summons were all refused unto death, officials spoke of them with one voice and the Son of Heaven was moved, and their writings spread easily in the world. Only Fuzhi hid in the Yao grottoes; his voice and shadow never left the forest, and so he died with his hair intact. Forty years later, his son Yin brought the surviving books and presented them to educational intendant Pan Zongluo of Yixing; by this connection they entered the Siku, were sent to the History Bureau, and a Ru lin biography was established, yet his books still did not circulate. In the second year of Tongzhi, Zeng Guoquan printed the works in Jiangnan, and scholars throughout the realm at last saw his complete writings.
16
兄介之，字石子。 國變，隱不出。 先夫之卒。
His elder brother Jiezhi, courtesy name Shizi. When the dynasty changed, he went into reclusion and did not emerge. He died before Fuzhi.
17
李顒，字中孚，盩厔人。 又字二曲，二曲者，水曲曰盩，山曲曰厔也。 布衣安貧，以理學倡導關中，關中士子多宗之。 父可從，為明材官。 ，張獻忠寇鄖西，巡撫汪喬年總督軍務，可從隨征討賊。 臨行，抉一齒與顒母曰：「如不捷，吾當委骨沙場。 子善教吾兒矣。」 遂行。 兵敗，死之。 顒母葬其齒，曰「齒塚」。 時顒年十六，母彭氏，日言忠孝節義以督之，顒亦事母孝。 飢寒清苦，無所憑藉，而自拔流俗，以昌明關學為己任。 有餽遺者，雖十反不受。 或曰：「交道接禮，孟子不卻。」 顒曰：「我輩百不能學孟子，即此一事不守孟子家法，正自無害。」
Li Yong, styled Zhongfu, was a native of Zhouzhi. He also styled himself Erqu; Erqu means that where water bends is zhou and where mountains bend is zhi. A commoner content in poverty, he led Guanzhong through Neo-Confucian teaching, and many scholars there took him as their master. His father Kecong was a Ming military officer. In the fifteenth year of Chongzhen, Zhang Xianzhong raided western Yun; Governor Wang Qiaonian directed military affairs, and Kecong followed the campaign to suppress the bandits. Before departing, he extracted a tooth and gave it to Yong's mother, saying: "If I am not victorious, I shall leave my bones on the battlefield. You will kindly teach my son." He then set out. The army was defeated and he died in battle. Yong's mother buried the tooth and called the mound the Tooth Tomb. At the time Yong was sixteen; his mother was the Lady Peng, who daily spoke of loyalty, filial piety, integrity, and righteousness to admonish him, and Yong also served his mother filially. Though hungry, cold, and without support, he lifted himself above the vulgar world and made reviving Guan learning his personal charge. When gifts were offered, even if sent ten times he would not accept. Someone said: "In social intercourse one receives courtesy; Mencius did not refuse." Yong said: "We are in a hundred ways unable to learn from Mencius; if in this one matter we do not keep to Mencius's household rule, that in itself does no harm."
18
先是顒聞父喪，欲之襄城求遺骸，以母老不可一日離，乃止。 既丁母憂，廬墓三年，乃徒步之襄城，覓遺骸，不得，服斬衰晝夜哭。 知縣張允中為其父立祠，且造塚於戰場，名之曰「義林」。 常州知府駱鍾麟嘗師事顒，謂祠未能旦夕竣，請南下謁道南書院，且講學以慰學者之望，顒赴之，凡講於無錫，於江陰，於靖江、宜興，所至學者雲集。 既而幡悔曰：「不孝！ 汝此行何事，而喋喋於此？」 即戒行赴襄城。 常州人士思慕之，為肖像於延陵書院。 顒既至襄城，適祠成，乃哭祭招魂，取塚土西歸附諸墓，持服如初喪。
Earlier, when Yong heard of his father's death, he wished to go to Xiangcheng to seek the remains, but because his mother was old and could not be parted from even for a day, he stopped. After he completed mourning for his mother and dwelt at her tomb for three years, he went on foot to Xiangcheng to search for the remains; failing to find them, he wore the coarsest mourning and wept day and night. Magistrate Zhang Yunzhong built a shrine for his father and also made a tomb on the battlefield, naming it the Righteous Grove. Changzhou prefect Luo Zhonglin, who had studied under Yong, said the shrine could not be finished at once and asked Yong to go south to Daonan Academy and lecture to satisfy the scholars' hopes; Yong went, lecturing at Wuxi, Jiangyin, Jingjiang, and Yixing, and wherever he went scholars gathered in crowds. Then he suddenly repented and said: "Unfilial! What business did you come on this journey for, yet you chatter on about this?" He immediately prepared to leave for Xiangcheng. The people of Changzhou admired him and placed his portrait in Yanling Academy. When Yong reached Xiangcheng, the shrine had just been completed. He wept and performed a soul-summoning sacrifice, took soil from the battlefield tomb and carried it west to place beside the family graves, and wore mourning dress as though for a fresh bereavement.
19
李因篤，字天生，富平人。 明庠生。 博學強記，貫串注疏。 舉博學鴻儒，試授檢討。 未踰月，以母老乞養，詔許之。 母歿，仍不出。 因篤深於經學，著詩說，顧炎武稱之曰：「毛、鄭有嗣音矣！」 又著春秋說，汪琬亦折服焉。
Li Yindu, styled Tiansheng, was from Fuping. He had been a county-school student under the Ming. Broadly learned and possessed of a formidable memory, he had mastered the commentarial tradition from end to end. Recommended as a Broad Learning and Eminent Confucian, he passed the examination and was appointed Examining Editor. Within a month he petitioned to retire and care for his aged mother, and the throne granted his request. After his mother's death, he still did not take office. Yindu was deeply versed in classical learning and wrote Expositions on the Odes. Gu Yanwu praised it, saying: "Mao and Zheng have found a worthy successor! He also wrote Expositions on the Spring and Autumn Annals, which likewise won over Wang Wan.
20
李柏，字雪木，郿縣人。 九歲失怙，事母至孝。 稍長，讀小學，曰：「道在是矣！」 遂盡焚帖括，而日誦古書。 避荒居洋縣，入山屏跡讀書者數十年。 嘗一日兩粥，或半月食無鹽。 時時忍飢默坐，間臨水把釣，夷然不屑也。 昕夕謳吟，拾山中樹葉書之。 門人都其集曰槲葉集。 年六十六，卒。
Li Bai, styled Xuemu, was from Mei County. He lost his father at nine and served his mother with exemplary filial devotion. When he was a little older he read the Elementary Learning and said: "Here is the Way! He then burned all his examination essays and devoted himself to reciting the classics each day. Fleeing famine, he settled in Yang County and spent decades in the mountains, living in seclusion and reading. At times he ate only two bowls of gruel a day; at other times he went half a month without tasting salt. He often endured hunger in silent meditation; now and then he fished by the water, utterly detached and indifferent to worldly affairs. Morning and evening he composed and sang poetry, writing his verses on oak leaves gathered in Qinshan. His disciples collected his writings under the title Oak Leaf Collection. He died at the age of sixty-six.
21
王心敬，字爾緝，鄠縣人。 ，舉孝廉方正。 心敬論學，以明、新、止至善為歸。 謹嚴不逮其師，注經好為異論，而易說為篤實。 其言曰：「學易可以無大過矣，是孔子論易，切於人身，即可知四聖之本旨。」 著有豐川集、關學編、豐川易說。
Wang Xinjing, styled Erji, was a native of Hu County. In the first year of the Qianlong reign, he was recommended as Xiaolian Fangzheng. In his teaching, Xinjing took illumination, renewal, and reaching utmost goodness as his guiding the Way. He was less rigorous than his teacher; in annotating the classics he favored unconventional views, but his commentary on the Changes was solid and practical. He said: "Study the Changes and you can avoid great faults—this is how Confucius spoke of the Changes, in terms close to human life, and from it one can grasp the original intent of the Four Sages. His works include Fengchuan Collection, Records of Guan Learning, and Fengchuan's Exposition on the Changes.
22
沈國模，字求如，餘姚人。 明諸生。 餘姚自王守仁講致良知之學，弟子遍天下。 同邑傳其學者，推徐愛、錢德洪、胡瀚、聞人詮，再傳而得國模。 少以明道為己任。 嘗預劉宗周證人講會，歸而辟姚江書院，與同里管宗聖、史孝咸輩，講明良知之說。 其所學或以為近禪，而言行敦潔，較然不欺其志，故推純儒。 山陰祁彪佳以御史按江東，一日，杖殺大憝數人，適國模至，欣然述之。 國模瞠目字祁曰：「世培，爾亦曾聞曾子曰『如得其情，則哀矜而勿喜』乎？」 後彪佳嘗語人曰：「吾每慮囚，必念求如言。 恐倉卒喜怒過差，負此良友也。」 明亡，聞宗周死節，為位哭之痛，已而講學益勤。 ，卒，年八十有二。
Shen Guomo, styled Qiuru, was from Yuyao. He had been a county student under the Ming. Ever since Wang Shouren taught the doctrine of extending innate moral knowledge, disciples from Yuyao spread throughout the empire. Among those of his county who transmitted the teaching, Xu Ai, Qian Dehong, Hu Han, and Wenren Quan were foremost; Guomo received it through a second generation of transmission. From youth he made it his mission to bring the Way to light. He once joined Liu Zongzhou's Zhengren lecture assembly; on returning home he founded Yaojiang Academy and, with fellow townsman Guan Zongsheng, Shi Xiaoxian, and others, expounded the doctrine of innate moral knowledge. Some considered his teaching close to Chan Buddhism, but his words and conduct were earnest and pure and clearly never betrayed his purpose, so he was acclaimed a pure Confucian. Qi Biaojia of Shanyin, while serving as censor inspecting Jiangdong, one day had several notorious criminals beaten to death; Guomo happened to arrive, and Qi happily recounted the affair. Guomo stared at him in shock and addressed Qi by his given name: "Shipei, have you ever heard what Zengzi said—'If you obtain the facts of the case, show pity and do not rejoice'? Later Biaojia often told people: "Whenever I examine prisoners, I always recall what Qiuru said. I fear that in haste my joy or anger may go too far and betray this good friend." When the Ming fell, upon hearing that Zongzhou had died maintaining his integrity, he set up a mourning seat and wept bitterly; thereafter he lectured with even greater diligence. He died at the age of eighty-two.
23
孝咸，字子虛。 繼國模主姚江書院。 嘗曰：「良知非致不真。」 又曰：「空談易，對境難。 於『居處恭，執事敬，與人忠』三語，精察而力行之，其庶幾乎！」 家貧，日食一粥，泊如也。 ，卒，年七十有八。
Shi Xiaoxian, styled Zixu. He succeeded Guomo as head of Yaojiang Academy. He once said: "Innate moral knowledge is not genuine unless it is extended into action." He also said: "Empty talk is easy; meeting real circumstances is hard. If one closely examines and earnestly practices the three phrases 'be respectful in dwelling, reverent in handling affairs, and loyal toward others,' one may come close to the mark!" Though poor, he ate only one bowl of gruel a day and remained perfectly at ease. He died at the age of seventy-eight.
24
韓當，字仁父。 國模弟子。 自沈、史歿後，書院輟講垂十年，而當繼之。 其學兼綜諸儒，以名教經世，嚴於儒、佛之辨。 家貧，未嘗向人稱貸。 每言立身須自節用始。 人有過，於講學時以危言動之，而不明言其過。 聞者內愧沾汗，退而相語曰：「比從韓先生來，不覺自失。」 疾亟，謂弟子曰：「吾於文成宗旨，覺有新得。 然檢點於心，終無受用，小子識之！」 味其言，則知其學守仁之外，亦近朱子矣。
Han Dang, styled Renfu. He was a disciple of Guomo. After Shen and Shi died, the academy ceased lecturing for nearly ten years until Dang took it up again. His learning synthesized various Confucian traditions, took moral teaching as the means to order the world, and was strict in distinguishing Confucianism from Buddhism. Though poor, he never borrowed money from others. He often said that establishing oneself must begin with frugality. When someone had faults, he would stir them with stern words during lectures without explicitly naming the fault. Those who heard felt inward shame and broke into a sweat; afterward they would say to one another: "Since coming from Master Han, one cannot help feeling oneself at fault." When his illness grew critical, he told his disciples: "In Wencheng's essential teaching I feel I have gained something new. Yet when I examine my heart, in the end nothing has truly taken hold—remember this, young men!" Reading between the lines of his words, one sees that beyond Shouren his teaching also drew close to Zhu Xi.
25
邵曾可，字子唯。 與韓當同時。 性孝友愷悌。 少愛書畫，一日讀孟子「伯夷聖之清者也」句，忽有悟，悉棄去，壹志於學。 姚江書院初立時，人頗迂笑之。 曾可厲色曰：「不如是，便虛度此生。」 遂往學。 其初以主敬為宗，自師孝咸之後，專守良知。 嘗曰：「於今乃知知之不可以已。 日月有明，容光必照。 不爾，日用跬步，鮮不貿貿者矣。」 孝咸病，晨走十餘里叩床下問疾，不食而返。 如是月餘，亦病。 同儕共推為篤行之士焉。 卒，年五十有一。
Shao Cengke, styled Ziwei. He was a contemporary of Han Dang. By nature he was filial, friendly, and gentle. In youth he loved calligraphy and painting; one day, reading in Mencius the line 'Boyi was the pure one among sages,' he suddenly awakened, cast them all aside, and devoted himself wholly to learning. When Yaojiang Academy was first established, many ridiculed it as pedantic. Cengke said sternly: "Otherwise one simply wastes this life." He then went to study there. At first he took reverence as his principle; after becoming Xiaoxian's disciple, he devoted himself solely to innate moral knowledge. He once said: "Only now do I understand that knowing cannot cease. The sun and moon have light; wherever light falls, it must shine. Otherwise, in one's daily steps one is scarcely ever free of confusion and blindness. When Xiaoxian fell ill, each morning he walked more than ten li to kneel at his bedside and inquire after him, then returned without eating. After more than a month of this, he too fell ill. His peers unanimously acclaimed him a man of earnest conduct. He died at the age of fifty-one.
26
曾可子貞顯，貞顯子廷採，世其學。
Cengke's son was Zhenxian, and Zhenxian's son was Tingcai; they carried on his teaching.
27
廷採，字允斯，又字念魯。 諸生。 從韓當受業，又問學於黃宗羲。 初讀傳習錄無所得，既讀劉宗周人譜，曰：「吾知王氏學所始事矣。」 蠡縣李塨貽廷採書，論明儒異同，兼問所學。 廷採曰：「致良知者主誠意，陽明而後，原學蕺山。」 又私念師友淵源，思託著述以自見。 以為陽明扶世翼教，作王子傳； 蕺山功主慎獨，作劉子傳； 王學盛行，務使合乎準則，作王門弟子傳； 金鉉、祁彪佳等能守師說，作劉門弟子傳。 ，卒，年六十四。
Sun Tingcai, styled Yunci and also known as Nianlu. He was a county student. He studied under Han Dang and also sought instruction from Huang Zongxi. At first he gained nothing from reading Records of Practice and Inquiry; after reading Liu Zongzhou's Chart of Man, he said: "Now I know what Wang's learning truly begins with." Li Gong of Li County wrote to Tingcai, discussing the agreements and differences among Ming Confucians and also inquiring about his learning. Tingcai replied: "Extending innate moral knowledge takes sincere intent as its foundation; after Yangming, one should trace the learning back to Jishan." He also privately reflected on the deep lineage of teachers and friends and resolved to make himself known through writing. Believing that Yangming had supported the age and aided instruction, he wrote a biography of the Prince; Since Jishan's merit lay in emphasizing vigilance in solitude, he wrote a biography of Master Liu; As Wang learning was widespread, he wrote biographies of Wang's disciples to bring it into line with proper standards; Jin Xuan, Qi Biaojia, and others were able to preserve their teacher's doctrine, so he wrote biographies of Liu's disciples. He died at the age of sixty-four.
28
王朝式，字金如，山陰人。 亦國模弟子。 嘗入證人社，宗周主誠意，朝式守致知。 曰：「學不從良知入，必有誠非所誠之蔽。」 亦篤論也。 順治初，卒，年三十有八。
Wang Chaoshi, styled Jinru, was from Shanyin. He was also a disciple of Guomo. He once joined the Zhengren Society; Zongzhou upheld sincere intent, while Chaoshi upheld extending knowledge. He said: "Learning that does not begin with innate moral knowledge must suffer the defect of a sincerity that is not truly sincere." This too was sound and earnest doctrine. In the early Shunzhi reign he died at the age of thirty-eight.
29
謝文洊，字秋水，南豐人。 明諸生。 年二十餘，入廣昌之香山，閱佛書，學禪。 既，讀龍溪王氏書，遂與友講陽明之學。 年四十，會講於新城之神童峰。 有王聖瑞者，力攻陽明。 文洊與爭辯累日，為所動，取羅欽順困知記讀之，始一意程、朱。 辟程山學舍於城西，名其堂曰尊雒。 著大學中庸切已錄，發明張子主敬之旨。 以為為學之本，「畏天命」一言盡之，學者當以此為心法。 注目傾耳，一念之私，醒悔刻責，無犯帝天之怒。 其程山十則亦以躬行實踐為主。 時寧都「易堂九子」，節行文章為海內所重，「髻山七子」，亦以節概名，而文洊獨反己闇修，務求自得。 髻山宋之盛過訪文洊，遂邀易堂魏禧、彭任會程山，講學旬餘。 於是皆推程山，謂其篤躬行，識道本。 甘京與文洊為友，後遂師之。 ，卒，年六十有七。
Xie Wenjian, styled Qiushui, was from Nanfeng. He had been a county student under the Ming. At a little over twenty he went to Xiangshan in Guangchang, read Buddhist texts, and studied Chan. Later, after reading the writings of Wang Longxi, he and his friends began lecturing on Yangming's teaching. At forty he held a joint lecture at the Divine Child Peak in Xincheng. A man named Wang Shengrui forcefully attacked Yangming's teaching. Wenjian debated with him for many days, was swayed by his arguments, read Luo Qinshun's Records of Knowledge Through Adversity, and then devoted himself solely to the Cheng and Zhu school. He established Chengnan Academy west of the city and named its hall Reverence for Luo. He wrote Records of Self-Application to the Great Learning and Doctrine of the Mean, elucidating Master Zhang's principle of upholding reverence. He held that the foundation of learning is fully captured in the phrase 'stand in awe of Heaven's decree,' and that scholars should take this as the method of the heart. Keep the eyes fixed and the ears attentive; at the slightest selfish thought, wake, repent, and reprove oneself sternly, lest one provoke the wrath of Heaven. His Ten Principles of Chengnan likewise emphasized personal practice and earnest action. At the time the Nine Masters of Yitang in Ningdu were esteemed throughout the realm for integrity and literary accomplishment, and the Seven Masters of Jishan were likewise famed for moral fortitude, yet Wenjian alone turned inward in secret cultivation, striving to attain understanding for himself. Song Zhisheng of Jishan came to visit Wenjian and then invited Wei Xi and Peng Ren of Yitang to gather at Chengnan, where they lectured together for more than ten days. Thereupon all acclaimed Chengnan, saying that it was earnest in personal conduct and understood the root of the Way. Gan Jing was Wenjian's friend and later became his disciple. He died at the age of sixty-seven.
30
京，字健齋，南豐人。 負氣慷慨，期有濟於世。 慕陳同甫之為人，講求有用之學。 與同邑封濬、曾曰都、危龍光、湯其仁、黃熙師事文洊，粹然有儒者氣象，時號「程山六君子」。 著軸園稿十卷。
Gan Jing, styled Jianzhai, was from Nanfeng. Spirited and generous, he hoped to be of use to the world. He admired Chen Tongfu's character and pursued learning of practical use. Together with fellow townsman Feng Jun, Zeng Yuedou, Wei Longguang, Tang Qiren, and Huang Xi, he studied under Wenjian; pure in bearing and possessed of a Confucian air, they were called the Six Gentlemen of Chengnan. He wrote Shaoyuan Drafts in ten juan.
31
熙，字維緝。 進士。 文洊長熙僅六歲，熙服弟子之事，常與及門之最幼者旅進退。 朔望四拜，侍食起饋，唯諾步趨，進退維謹，不以為勞。 彭士望比之朱子之事延平。 母喪未葬，鄰不戒於火，延燎將及。 熙撫棺大慟，原以身同燼。 俄而風返，人以為純孝所感。
Huang Xi, styled Weiji. He was a jinshi. Wenjian was only six years older than Xi; Xi performed the duties of a disciple and often entered and withdrew together with the youngest of those at the gate. On the first and fifteenth of each month he bowed four times; he waited on meals, rose to serve food, answered with assent, walked and hastened with care, and was scrupulous in advancing and withdrawing, never considering it burdensome. Peng Shiwang compared him to Zhu Xi's service to Yanping. When his mother died and had not yet been buried, a neighbor was careless with fire and the blaze spread and was about to reach them. Xi embraced the coffin and wailed bitterly, willing to be burned together with it. Shortly the wind turned back, and people regarded it as moved by pure filial piety.
32
曰都，字姜公。 諸生。 其學務實體諸己，因自號體齋。 以學行為鄉里所矜式。
Zeng Yuedou, styled Jianggong. He was a county student. His learning sought to embody reality in oneself; therefore he styled himself Tizhai. For learning and conduct he was admired and taken as a model in his home district.
33
龍光，字二為。 善事繼母，繼母遇之非理，委曲承順，久而愛之若親子焉。
Wei Longguang, styled Erwei. He was good at serving his stepmother; though his stepmother treated him unreasonably, he yielded and submitted tactfully, and in time she loved him as her own child.
34
其仁，字長人。 著四書切問、省克堂集。
Tang Qiren, styled Changren. He wrote Close Questions on the Four Books and the Shenke Hall Collection.
35
與文洊同時者，有宋之盛、鄧元昌。
Contemporary with Wenjian were Song Zhisheng and Deng Yuanchang.
36
之盛，字未有，星子人。 明崇禎己卯舉人。 結廬髻山，足不入城巿，以講學為己任。 其學以明道為宗，識仁為要，於二氏微言奧旨，皆能抉摘異同。 與文洊交最篤。 晚讀胡敬齋居易錄，持敬之功益密。 與甘京論祭立屍喪復之禮不可廢，魏禧亟稱之。
Song Zhisheng, styled Weiyou, was from Xingzi. He was a juren in the jimao year of the Chongzhen reign of the Ming. He built a hut on Jishan and never entered the city or market, taking lecturing and learning as his own responsibility. His learning took making the Way manifest as its principle and recognizing benevolence as its essential point; in the subtle words and profound meanings of the two schools he could always extract agreements and differences. His friendship with Wenjian was the closest. In his later years he read Hu Jingzhai's Records of Dwelling in the Ordinary, and the work of upholding reverence grew even more rigorous. With Gan Jing he argued that the rites of establishing the corpse at sacrifice and reviving the dead at mourning must not be abandoned; Wei Xi greatly praised this.
37
元昌，字慕濂，贛縣人。 諸生。 年十七，得宋五子書，遂棄舉子業，致力於學。 雩都宋昌圖以通家子謁之，元昌喜之曰：「吾小友也！」 館之於家，昕夕論學為日程，言動必記之，互相考覈。 一日，昌圖讀朱子大學或問首章，元昌過窗外駐聽之，謂昌圖曰：「子勉之！ 毋蹈吾所悔，永為朱子罪人，偷息天地也。」 其互相切劘如此。
Deng Yuanchang, styled Mulian, was from Gan County. He was a county student. At seventeen he obtained the books of the Five Masters of Song and then abandoned the pursuit of examination degrees, devoting himself wholly to learning. Song Changtu of Yudu came to visit him as a son of a family connected by marriage; Yuanchang was pleased and said: "My young friend! He lodged him in his home, made morning and evening discussion of learning the daily schedule, always recorded words and actions, and mutually examined one another. One day Changtu was reading the first chapter of Zhu Xi's Questions on the Great Learning; Yuanchang passed outside the window and stopped to listen, then said to Changtu: "You must exert yourself! Do not follow what I regret, forever becoming a criminal against Zhu Xi, breathing idly beneath Heaven and Earth. Thus they mutually sharpened one another.
38
高愈，字紫超，無錫人，明高攀龍之兄孫也。 十歲，讀攀龍遺書，即有向學之志。 既壯，補諸生。 日誦遺經及先儒語錄，謹言行，嚴取捨之辨，不尚議論。 嘗曰：「士求自立，須自不忘溝壑始。」 事親孝，居喪，不飲酒食肉，不內寢。 晚年窮困，餟粥七日矣，方挈其子登城眺望，充然樂也。 儀封張伯行巡撫江蘇，延愈主東林書院講會，愈以疾辭。 平居體安氣和，有忿爭者，至愈前輒愧悔。 鄉人素好以道學相詆諆，獨於愈，僉曰：「君子也。」 顧棟高嘗從愈遊，說經娓娓忘倦。 年七十八，卒。 嘗撰朱子小學注，又所著有讀易偶存、春秋經傳日鈔、春秋類、春秋疑義、周禮疏義、儀禮喪服或問。 東林顧、高子弟顧樞、高世泰等，鼎革後尚傳其學。
Gao Yu, styled Zichao, was from Wuxi and was the elder brother's grandson of the Ming figure Gao Panlong. At ten he read Panlong's posthumous writings and immediately had the will to pursue learning. When grown, he entered the county school as a student. Daily he recited the classics handed down and the recorded sayings of earlier Confucians; he was careful in words and conduct, strict in distinguishing what to accept and reject, and did not esteem disputation. He once said: "A scholar seeking to establish himself must begin with not forgetting the ditches and ravines. He served his parents filially; in mourning he did not drink wine or eat meat and did not sleep indoors. In his later years he was poor and distressed; he had eaten thin gruel for seven days, yet he took his son up to the city wall to gaze into the distance, perfectly content. Zhang Boxing of Yifeng, as governor of Jiangsu, invited Yu to preside over the lecture assembly at Donglin Academy; Yu declined on grounds of illness. In ordinary life his body was at ease and his spirit harmonious; those engaged in angry disputes, upon coming before Yu, would immediately feel shame and regret. The people of his district were accustomed to slandering one another over Neo-Confucian learning, but toward Yu alone they all said: "A gentleman. Gu Donggao once traveled with Yu; in expounding the classics he spoke at length without tiring. He died at the age of seventy-eight. He once compiled a commentary on Zhu Xi's Elementary Learning, and his works also include Casual Notes on Reading the Changes, Daily Notes on the Spring and Autumn Classic and Commentary, Categories of the Spring and Autumn, Doubts on the Spring and Autumn, Exposition of the Rites of Zhou, and Questions on Mourning Garments in the Book of Rites. The disciples of Gu and Gao of Donglin—Gu Shu and Gao Shitai and others—after the dynastic change still transmitted their learning.
39
初，世泰為攀龍從子，少侍講席，晚年以東林先緒為己任，葺道南祠、麗澤堂於梁谿，一時同志恪遵遺規。 祁州刁包等相與論學。 學者有南梁、北祁之稱。 大學士熊賜履講學出世泰門下，儀封張伯行、平湖陸隴其亦嘗至東林講學。 賜履、隴其自有傳。
At first Shitai was Panlong's grandnephew; from youth he attended the lecture seat, and in his later years took the earlier lineage of Donglin as his own responsibility, restoring the Daonan Shrine and Lizhe Hall at Liangxi; for a time like-minded men strictly observed the legacy rules. Diao Bao of Qizhou and others discussed learning together with him. Scholars spoke of the Southern Liang and Northern Qi schools. Grand Secretary Xiong Cilü lectured after coming from Shitai's gate; Zhang Boxing of Yifeng and Lu Longqi of Pinghu also once came to Donglin to lecture. Cilü and Longqi have their own biographies.
40
顧培，字畇滋，無錫人。 少從宜興湯之錡學，幡然悔曰：「道在人倫庶物而已。」 之錡歿，有弟子金敞。 培築共學山居以延敞，晨夕講會。 遵攀龍靜坐法，以整齊嚴肅為入德之方。 默識未發之中，篤守性善之旨。 晚歲，四方來學日眾。 張伯行頗疑靜坐之說，培往復千言，暢高氏之旨。
Gu Pei, styled Yunzi, was from Wuxi. In youth he studied under Tang Zhiqi of Yixing and suddenly repented, saying: "The Way lies only in human relations and the myriad things. When Zhiqi died, there was the disciple Jin Chang. Pei built Gongxue Mountain Retreat to receive Chang, and morning and evening they held lecture assemblies. Following Panlong's method of quiet sitting, he took orderliness and solemnity as the way to enter virtue. Silently recognizing the state before feelings are aroused, he steadfastly upheld the principle that nature is good. In his later years students came from all directions in ever greater numbers. Zhang Boxing rather doubted the doctrine of quiet sitting; Pei exchanged letters of a thousand words, expounding the intent of the Gao school.
41
彭定求，字勤止，又字南畇，長洲人。 父瓏授以梁谿高氏之學，又嘗師事湯斌。 一甲一名進士，授翰林院修撰。 歷官國子監司業、翰林院侍講，充日講起居注官。 前後在翰林才四年，即歸里不復出。 作高望吟七章，以慕七賢。 七賢者，白沙、陽明、東廓、念菴、梁谿、念台、漳浦也。 又著陽明釋毀錄、儒門法語、南畇文集。 嘗與門人林雲翥書云：「有原進於足下者有二：一曰無遽求高遠而略庸近。 子臣弟友，君子之道。 至聖以有餘不足為斤斤，孟子以堯、舜之道孝弟而已。 然則舍倫常日用事親從兄之事不為，而鉤深索隱，以為聖人之道有出於人心同然之外者，必且流於異端堅僻之行矣。 一曰無妄生門戶異同之見，騰口說而遺踐履。 朱子之會於鵝湖也，傾倒於陸子義利之說，此陽明拔本塞源之論，致良知之指，一脈相承。 其因時救弊，乃不得已之苦衷，非角人我之見。 僕詠遺經，蕩滌瑕滓，因有儒門法語。 足下有志聖賢，當以念台劉子人譜、證人會二書入門，且無嘵嘵於紫陽、姚江之辨也。」 定求卒年七十有八。 其孫啟豐官兵部尚書，自有傳。
Peng Dingqiu, styled Qinzhi and also known as Nanyun, was from Changzhou. His father Long transmitted to him the learning of the Gao school of Liangxi, and he also once studied under Tang Bin as master. First-ranked jinshi, he was appointed Hanlin Academician and Compiler. He successively served as Vice Director of the Directorate of Education and Hanlin Academician Reader-in-Waiting, and was appointed Daily Lecturer and Recorder of the Emperors' Actions. After only four years in the Hanlin Academy he returned home and never took office again. He composed seven chapters of Odes Gazing at the Heights to admire the Seven Worthies. The Seven Worthies were Baisha, Yangming, Dongkuo, Nian'an, Liangxi, Niantai, and Zhangpu. He also wrote Records Refuting Slander of Yangming, Maxims of the Confucian School, and the Nanyun Collection. He once wrote to his disciple Lin Yunzhu, saying: "There are two admonitions I wish to advance to you: first, do not hastily seek what is lofty and far while neglecting what is ordinary and near. Serving the ruler, serving the father, serving the elder brother, and serving friends—these are the Way of the gentleman. The Utmost Sage weighed surplus and deficiency with meticulous care; Mencius said the Way of Yao and Shun is simply filial piety and brotherly respect. Then if one abandons the ordinary duties of daily life in serving parents and following elder brothers and does not perform them, yet probes deeply and searches out hidden meanings, thinking the sage's Way has something beyond what is commonly shared in the human heart, one will surely drift into the perverse conduct of heterodox schools. Second, do not rashly generate views of sectarian difference, letting the mouth speak while abandoning practice. When Zhu Xi met at Goose Lake, he was completely won over by Master Lu's doctrine of righteousness and profit; this is Yangming's argument to pull up the root and stop the source, and the aim of extending innate moral knowledge—one lineage transmitted in succession. Their responses to the times to remedy abuses were unavoidable bitter expedients, not contests of personal views. I chant the classics handed down and wash away their blemishes; hence I have Maxims of the Confucian School. You aspire to the sages and worthies; you should take Master Liu Niantai's Chart of Man and the Zhengren Assembly as your entry, and not chatter endlessly about the dispute between Ziyang and Yaojiang." Dingqiu died at the age of seventy-eight. His grandson Qifeng served as Minister of Works and has his own biography.
42
啟豐子紹升，頗傳家學，述儒行，有二林居集。 然彭氏學兼朱、陸，識兼頓漸，啟豐、紹升頗入於禪。 休寧戴震移書紹升辨之。 紹升又與吳縣汪縉共講儒學。 縉著三錄、二錄，尊孔子而遊乎二氏。 此後江南理學微矣。
Qifeng's son Shaosheng rather transmitted the family learning, expounded Confucian conduct, and wrote the Erlin Dwelling Collection. Yet the Peng family's learning combined Zhu and Lu, and their understanding combined sudden and gradual enlightenment; Qifeng and Shaosheng rather entered into Chan. Dai Zhen of Xiuning wrote to Shaosheng to dispute this. Shaosheng also together with Wang Ji of Wu County lectured on Confucian learning. Ji wrote Three Records and Two Records, honoring Confucius while roaming among the two schools. After this Neo-Confucian learning in Jiangnan declined.
43
湯之錡，字世調，宜興人。 安貧力學，於書無所不讀，尤篤信周子主靜之說。 或議其近於禪，之錡曰：「程子見學者靜坐，即歎其善學。 易言『齋戒，以神明其德』。 靜坐，即古人之齋戒，非禪也。」 居親喪，一循古禮，就地寢苫。 事諸父如父，昆弟無間言。 既而得高攀龍复七規，喟然曰：「此其入學之門乎？」 仿其說為春秋兩會，聞風者不憚數千里來就學焉。 明亡，之錡年二十四，即棄舉子業。 嘗論出處之道曰：「『潛龍勿用』，潛要確，若不確，則遁世不見知而悔矣。 古來多少高明，只為此一悔所誤。」 常州知府駱鍾麟請關西李顒講學毗陵，特遣使聘之，之錡堅辭不赴； 後延主東林、延陵諸講席，又不就。 之錡為學，專務切近，絕無緣飾。 或詢陽明致良知之說及朱、陸異同者，之錡曰：「顧吾力行何如耳，多辨論何益？」 一日，抱微疾，整襟危坐而逝，年六十二。 及門金敞、顧培輩，建書院於惠山之麓，奉其主祀之，著偶然雲集。
Tang Zhiqi, styled Shidiao, was from Yixing. Content in poverty, he studied strenuously; in books there was nothing he did not read, and he especially devoutly believed in Master Zhou's doctrine of upholding stillness. Some criticized him as close to Chan; Zhiqi said: "When Master Cheng saw a student sitting in quiet, he immediately praised him as a good learner. The Changes says, 'Fast and abstain, thereby to make the virtue bright.' Quiet sitting is the fasting and abstinence of the ancients—it is not Chan Buddhism. In mourning for his parents he followed the ancient rites entirely, sleeping on the ground on a straw mat. He served his uncles as he would his father, and among brothers there was never a harsh word. Thereafter he obtained Gao Panlong's Seven Rules of Recovery and sighed, saying: "Is this the gate of entering learning?" He modeled his teaching on them as the Spring and Autumn Two Assemblies, and those who heard of it did not shrink from coming thousands of li to study. When the Ming fell, Zhiqi was twenty-four and immediately abandoned the pursuit of examination degrees. He once discussed the Way of advancing and withdrawing, saying: "'The hidden dragon does not act'—the hidden must be firm; if not firm, then in withdrawing from the world one will not be recognized and will regret it. How many brilliant men since antiquity have been ruined by this one regret alone. Changzhou prefect Luo Zhonglin invited Li Yong of Guanxi to lecture in Piling and specially sent an envoy to engage him; Zhiqi firmly declined and did not go; later he was invited to preside over lecture seats at Donglin and Yanling, but again he did not accept. In learning, Zhiqi devoted himself solely to what was close at hand, with absolutely no ornamental embellishment. When someone asked about Yangming's doctrine of extending innate moral knowledge and the agreements and differences between Zhu and Lu, Zhiqi said: "Just look at how I put it into practice; what use is much disputation?" One day, with a slight illness, he straightened his robe and sat upright in dignity and passed away, at the age of sixty-two. His disciples Jin Chang, Gu Pei, and others built an academy at the foot of Huishan, enshrined him as its patron, and he wrote the Casual Cloud Collection.
44
施璜，字虹玉，休寧人。 少應試，見鄉先生講學紫陽，瞿然曰：「學者當如是矣！」 遂棄舉業，發憤躬行。 日以存何念、接何人、行何事、讀何書、吐何語五者自勘。 教學者九容以養其外，九思以養其內，九德以要其成，學者稱誠齋先生。 已而遊梁谿，事高世泰。 將歸，與世泰期某年月日當赴講。 及期，世泰設榻以待，或曰：「千里之期，能必信乎？」 世泰曰：「施生篤行君子也。 如不信，吾不復交天下士矣。」 言未既，璜果挈弟子至。 著有思誠錄、小學、近思錄發明。
Shi Huang, styled Hongyu, was from Xiuning. In youth he went to take the examinations; seeing a local elder lecturing at Ziyang, he started and said: "A student should be like this! He then abandoned the pursuit of examination degrees and resolved in earnest to practice personally. Daily he examined himself with five questions: what thought is preserved, what person is encountered, what affair is performed, what book is read, and what words are spoken. In teaching students he used the nine forms of bearing to cultivate the outer self, the nine reflections to cultivate the inner self, and the nine virtues to complete the whole; students called him Master Chengzhai. Later he traveled to Liangxi and served Gao Shitai. When about to return, he set a date with Shitai for a certain year, month, and day when he would come to lecture. When the day came, Shitai prepared a couch and waited; someone said: "A promise a thousand li away—can it be trusted?" Shitai said: "Master Shi is a man of earnest conduct and a gentleman. If he is not trusted, I shall never again associate with scholars under Heaven." Before the words were finished, Huang indeed arrived leading his disciples. He wrote Records of Thinking Sincerely, Elementary Learning, and Elucidations of Reflections on Things at Hand.
45
張夏，字秋韶，亦無錫人。 隱居菰川之上，孝友力學。 初從馬世奇受經，後入東林書院，從高世泰學。 積十餘年，遂入世泰之室。 世泰卒，其子弟相與立夏為師，事之如世泰。 湯斌撫江蘇，至東林，與夏講學，韙其言。 延至蘇州學宮，為諸生講孝經、小學。 退而注孝經解義、小學瀹注。
Zhang Xia, styled Qiushao, was also from Wuxi. He lived in seclusion above Guchuan, filial and friendly, studying strenuously. At first he received the classics from Ma Shiqi; later he entered Donglin Academy and studied under Gao Shitai. After more than ten years he entered Shitai's inner circle. When Shitai died, his disciples together established Xia as teacher and served him as they had Shitai. Tang Bin governed Jiangsu, came to Donglin, and lectured with Xia, approving his words. He invited him to the Suzhou Confucian school and lectured to the students on the Classic of Filial Piety and Elementary Learning. Retiring, he annotated Exposition of the Classic of Filial Piety and Exposition of Elementary Learning.
46
吳曰慎，字徽仲，歙縣人。 諸生。 盡心於宋五子書。 論學主乎敬，故自號曰靜菴。 初遊梁谿，講學東林書院。 已而歸歙，會講紫陽、還古兩書院，興起者眾。
Wu Yueshen, styled Huizhong, was from She County. He was a county student. He devoted his heart entirely to the books of the Five Masters of Song. In discussing learning he upheld reverence; therefore he styled himself Jing'an. At first he traveled to Liangxi and lectured at Donglin Academy. Thereafter he returned to She and held joint lectures at the Ziyang and Huangu academies; many were stirred to action.
47
陸世儀，字道威，太倉州人。 少從劉宗周講學。 歸而鑿池十畝，築亭其中，不通賓客，自號桴亭。 與同里陳瑚、盛敬、江士韶相約，為遷善改過之學。 或橫經論難，或即事窮理，反覆以求一是。 甚有商榷未定，徹夜忘寢，質明而後斷，或未斷而復辨者。 著思辨錄，分小學、大學、立志、居敬、格致、誠正、修齊、治平、天道、人道、諸儒異學、經、子、史籍十四門。 世儀之學，主於敦守禮法，不虛談誠敬之旨，施行實政，不空為心性之功。 於近代講學諸家，最為篤實。 其言曰：「天下無講學之人，此世道之衰； 天下皆講學之人，亦世道之衰。 嘉、隆之間，書院遍天下，呼朋引類，動輒千人，附影逐聲，廢時失事，甚有藉以行其私者，此所謂處士橫議也。」 又曰：「今所當學者不止六藝，如天文、地理、河渠、兵法之類，皆切於世用，不可不講。」 所言深切著明，足砭虛憍之弊。 其於明儒薛、胡、陳、王，皆平心論之。 又嘗謂學者曰：「世有大儒，決不別立宗旨。」 故全祖望謂國初儒者，孫奇逢、黃宗羲、李顒最有名，而世儀少知者。 ，從祀文廟。
Lu Shiyi, styled Daowei, was from Taicang Prefecture. In youth he studied under Liu Zongzhou. Returning home he dug a pond of ten mu and built a pavilion in it, receiving no guests, and styled himself Futing. Together with fellow townsman Chen Hu, Sheng Jing, and Jiang Shishao he agreed to pursue the learning of moving toward goodness and correcting faults. Sometimes they spread the classics and debated difficulties; sometimes they investigated principle in concrete affairs, repeatedly seeking one correct conclusion. Often discussion remained unsettled and they forgot sleep through the night, deciding only at dawn, or not deciding and debating again. He wrote Records of Reflective Discrimination, divided into fourteen categories: Elementary Learning, Great Learning, Establishing the Will, Upholding Reverence, Investigating Things, Sincerity and Rectification, Self-Cultivation and Family Regulation, Ordering the State and Bringing Peace, the Way of Heaven, the Way of Humanity, Different Schools and Heterodox Learning, Classics, Masters, and Historical Records. Shiyi's learning mainly upheld earnest observance of ritual and law, did not speak emptily of the aim of sincerity and reverence, implemented practical government, and did not make empty work of the achievements of mind and nature. Among the schools of recent times that lectured and learned, he was the most earnest and practical. He said: "When there are no people who lecture and learn under Heaven, this is the decline of the age; when everyone under Heaven lectures and learns, that too is the decline of the age. Between the Jiajing and Longqing reigns, academies spread throughout the realm; calling companions and drawing classes, they often numbered a thousand; following shadows and chasing sounds, wasting time and neglecting affairs—some even used this to pursue private ends: this is what is called the unrestrained discourse of recluses. He also said: "What should be learned today is not limited to the Six Arts; such things as astronomy, geography, waterways, and military strategy are all urgently useful in the world and must not go undiscussed." His words were deep, cutting, and clear, sufficient to remedy the evil of empty arrogance. Regarding the Ming Confucians Xue, Hu, Chen, and Wang, he discussed them all with an even mind. He also once told students: "When the age has a great Confucian, he will never separately establish a sectarian principle." Therefore Quan Zuwang said that among early dynasty Confucians, Sun Qifeng, Huang Zongxi, and Li Yong were most famous, while Shiyi was little known. He was enshrined in the Confucian temple.
48
瑚，字言夏，號確菴。 明舉人。 世儀格致篇首提「敬天」二字，瑚由此用力，頗得要領。 因定為日紀考德法，而揭敬勝、怠勝於每日之首，格致、誠正、修齊、治平於每月之終，益信「人皆可以為堯舜」非虛語也。 復取小學分為六：曰入孝，曰出悌，曰謹行，曰信言，曰親愛，曰學文； 大學分為六：曰格致，曰誠意，曰正心，曰修身，曰齊家，曰治平。 謂小學先行後知，大學先知後行，小學之終，即大學之始。 瑚之為學，博大精深，以經世自任。 值婁江湮塞，江南大饑，瑚上當事救荒書，皆精切可施行，而時不能用。 明亡，絕意仕進，避地崑山之蔚村。 田沮洳，瑚導鄉人築岸禦水，用兵家束伍法，不日而成。 父病，刺血籥天，原以身代。 父卒，遺產悉讓之弟。 ，卒，年六十有二。 門人稱曰安道先生。 巡撫湯斌即其故居為之立安道書院。
Chen Hu, styled Yanxia and known as Que'an. He was a juren under the Ming. At the head of Shiyi's chapter on investigating things he raised the two characters 'revering Heaven'; Hu exerted himself from this and rather grasped the essential point. Therefore he established a daily record method for examining virtue, posting reverence victorious and sloth victorious at the head of each day and investigation, sincerity, self-cultivation, family regulation, state ordering, and bringing peace at the end of each month, trusting all the more that 'every man can become Yao or Shun' was no empty saying. He further divided Elementary Learning into six parts: entering filial piety, going forth brotherly respect, careful conduct, trustworthy speech, affectionate love, and studying literature; Great Learning into six parts: investigating things, extending knowledge, rectifying the heart, cultivating the self, regulating the family, and ordering the state and bringing peace. He held that in Elementary Learning action precedes knowledge, in Great Learning knowledge precedes action, and the end of Elementary Learning is the beginning of Great Learning. In learning, Hu was broad, deep, and great, taking ordering the world as his own responsibility. When the Lou River was blocked and Jiangnan suffered great famine, Hu submitted famine-relief memorials to those in authority; all were precise, cutting, and practicable, but the times could not employ them. When the Ming fell, he abandoned all thought of advancement and withdrew to Weicun in Kunshan. The fields were marshy; Hu guided the villagers in building dikes to hold back the water, using the military method of binding units in fives, and in no time it was completed. When his father fell ill, he pricked his finger and drew blood to pray to Heaven, willing to die in his father's place. When his father died, he yielded all the inherited property to his younger brother. He died at the age of sixty-two. Disciples called him Master Andao. Governor Tang Bin established Andao Academy at his former residence.
49
敬，字宗傳，號寒溪。 諸生。 長世儀一歲。 矢志存誠主敬之學，篤於孝友。 居喪三年，不飲酒食肉。 有弟遇之無禮，敬終始怡怡。
Sheng Jing, styled Zongchuan and known as Hanxi. He was a county student. He was one year older than Shiyi. He resolved to pursue the learning of preserving sincerity and upholding reverence and was earnest in filial piety and friendship. In mourning for three years he did not drink wine or eat meat. He had a younger brother who treated him without courtesy; Jing from beginning to end remained cheerful.
50
士韶，字虞九，號藥園。 諸生。 其學以世儀為歸。 同時理學諸儒多著述，士韶以為聖賢之旨，盡於昔儒之論說，惟在躬行而已。 晚年取所作焚之，故不傳於後云。
Jiang Shishao, styled Yujiu and known as Yaoyuan. He was a county student. His learning took Shiyi as its goal. Contemporary Neo-Confucian scholars mostly wrote books; Shishao held that the intent of the sages and worthies was fully expressed in the discourses of earlier Confucians and lay only in personal practice. In his later years he took his writings and burned them, so they were not transmitted to posterity.
51
張履祥，字考夫，桐鄉人。 明諸生。 世居楊園村，學者稱為楊園先生。 七歲喪父。 家貧，母沈教之曰：「孔、孟亦兩家無父兒也，只因有志，便做到聖賢。」 長，受業山陰劉宗周之門。 時東南文社各立門戶，履祥退然如不勝，惟與同里顏統、錢寅，海鹽吳蕃昌輩以文行相砥刻。 統、寅、蕃昌相繼歿，為之經紀其家。 自是與海鹽何汝霖、烏程凌克貞、歸安沈磊切劘講習，益務躬行。 嘗以為聖人之於天道，「庸德之行，庸言之謹」，盡之矣。 來學之士，一以友道處之。 謂門人當務經濟之學，著補農書。 歲耕田十餘畝，草履箬笠，提筐佐饁。 嘗曰：「人須有恆業。 無恆業之人，始於喪其本心，終於喪其身。 許魯齋有言：『學者以治生為急。』 愚謂治生以稼穡為先。 能稼穡則可以無求於人，無求於人，則能立廉恥； 知稼穡之艱難，則不妄求於人，不妄求於人，則能興禮讓。 廉恥立，禮讓興，而人心可正，世道可隆矣。」 初講宗周慎獨之學，晚乃專意程、朱。 踐履篤實，學術純正。 大要以為仁為本，以修己為務，而以中庸為歸。
Zhang Lvxiang, styled Kaofu, was from Tongxiang. He had been a county student under the Ming. His family had long lived in Yangyuan Village; scholars called him Master Yangyuan. He lost his father at seven. The family was poor; his mother Lady Shen taught him, saying: "Confucius and Mencius were also sons of families without fathers; only because they had the will, they attained to become sages and worthies. When grown, he received instruction at the gate of Liu Zongzhou in Shanyin. At the time literary societies in the southeast each established their own sects; Lvxiang withdrew as though unable to compete, and only with fellow townsman Yan Tong and Qian Yin and with Wu Fanchang of Haiyan and others sharpened one another in literary accomplishment and conduct. Tong, Yin, and Fanchang died one after another, and he managed their households. From then on he with He Rulin of Haiyan, Ling Kezhen of Wucheng, and Shen Lei of Gui'an mutually sharpened one another in study and practice, devoting himself all the more to personal conduct. He once held that the sage's relation to the Way of Heaven—'the conduct of ordinary virtue, the caution of ordinary speech'—fully expresses it. Students who came to learn he treated entirely by the Way of friendship. He said disciples should devote themselves to practical learning and wrote Supplement to Agriculture. Each year he plowed more than ten mu of fields, wearing straw sandals and a bamboo hat, carrying a basket to help with meals in the fields. He once said: "A man must have a constant occupation. A man without a constant occupation begins by losing his original mind and ends by losing his person. Master Xu Luqi said: 'For students, earning a living is urgent.' I hold that in earning a living, farming comes first. If one can farm, one need not depend on others; if one need not depend on others, one can uphold integrity and a sense of shame; knowing the hardship of farming, one will not rashly beg from others; if one does not rashly beg from others, one can promote ritual and yielding. When integrity and shame are established and ritual and yielding arise, the human heart can be rectified and the age can be elevated. At first he lectured on Zongzhou's learning of vigilance in solitude; in his later years he devoted himself solely to the Cheng and Zhu school. His practice was earnest and solid, his learning pure and correct. In general he took benevolence as the root, self-cultivation as the task, and the Mean as the goal.
52
履祥初兄事顏統。 周鍾之寓桐鄉也，至其門者踵接。 統曰：「鍾為人浮偽，不宜為所惑。」 履祥嘗曰：「自得士鳳，而始聞過。 餘不失足於周鍾、張溥之門者，皆其力也。」
At first Lvxiang treated Yan Tong as an elder brother. When Zhou Zhong lodged in Tongxiang, visitors came to his gate in an unbroken stream. Tong said: "Zhong as a man is superficial and false; one should not be misled by him." Lvxiang once said: "Since obtaining Shifeng, I first began to hear of my faults. That I did not set foot in the gates of Zhou Zhong and Zhang Pu was all due to his effort."
53
寅，字子虎。 與履祥為硯席交。 崇禎癸未冬，海寧祝淵以抗疏論救劉宗周被逮，履祥與寅送之吳門。 次年，遂偕詣宗周門受業焉。 自是寅造履益謹，寇盜充斥不廢學。 卒，年三十四。
Qian Yin, styled Zihu. He and Lvxiang were close companions at desk and mat. In the winter of the guiwei year of Chongzhen, Zhu Quan of Haining was arrested for submitting a memorial in protest to save Liu Zongzhou; Lvxiang and Yin escorted him to Wu Gate. The next year they then together went to Zongzhou's gate to receive instruction. From then on Yin visited Lvxiang with even greater care, and though bandits and robbers filled the land he did not abandon his studies. He died at the age of thirty-four.
54
汝霖，字商隱，海鹽人。 嘗與友人曰：「周、程、張、朱一脈，吾輩不可令斷絕。」 居喪三年，未嘗飲酒食肉。 隱居澉浦紫雲村，學者稱紫雲先生。 履祥子維恭，嘗受業於汝霖、克貞之門。 又有吳璜、安道、邱雲，皆履祥友，並命維恭師事焉。 曰：「數人皆深造自得，君子人也。」 璜，秀水人。 剛直好義，勢利不動心。 安道，嘉興人。 雲，桐鄉人。 安道嘗言：「君子之異於小人，中國之異於夷狄，人類之異於禽獸，有禮無禮而已。 士何可不學禮？」 又曰：「東林諸公，大抵是重名節。 然止數君子，餘皆有名而無節也。」
He Rulin, styled Shangyin, was from Haiyan. He once said to a friend: "The lineage of Zhou, Cheng, Zhang, and Zhu must not be allowed to break off among us. In mourning for three years he never drank wine or ate meat. He lived in seclusion at Ziyun Village in Ganpu; scholars called him Master Ziyun. Lvxiang's son Weigong once received instruction at the gates of Rulin and Kezhen. There were also Wu Huang, Andao, and Qiu Yun, all friends of Lvxiang, and he ordered Weigong to take them all as teachers. He said: "These several men all attained deep cultivation and self-understanding; they are men of the gentlemanly type. Huang was a native of Xiushui. Upright and fond of righteousness, gain and advantage did not move his heart. Andao was a native of Jiaxing. Yun was a native of Tongxiang. Andao once said: "How the gentleman differs from the petty man, how China differs from the barbarians, how humanity differs from birds and beasts—it is only a matter of having ritual or not. How can a scholar not study ritual?" He also said: "The gentlemen of Donglin, broadly speaking, valued name and integrity. Yet only a few were true gentlemen; the rest had name but no integrity."
55
克貞，字渝安，烏程人。 履祥交最篤。 嘗謂：「父子兄弟安得人人大中、明道、伊川，夫婦安得人人伯鸞、德曜，在處之得其道耳。」 與履祥遊蕺山之門者，有屠安世、鄭宏。
Ling Kezhen, styled Yu'an, was from Wucheng. His friendship with Lvxiang was the closest. He once said: "How can every father and son be like Da Zhong, Mingdao, and Yichuan, or every husband and wife like Bo Luan and De Yao—it lies only in treating one another according to the proper Way. Those who with Lvxiang traveled to the gate of Jishan included Tu Anshi and Zheng Hong.
56
安世，秀水人。 聞宗周講學，喜曰：「苟不聞道，虛生何為！」 遂執贄納拜焉。 宗周既歿，從父兄偕隱於海鹽之鄉。 病作，不粒食者十有七年。 得宗周書，力疾鈔錄。 反躬責己，無時或怠。 嘗曰：「朝聞夕死，何敢不勉！」 卒，年四十六。
Tu Anshi was a native of Xiushui. Hearing that Zongzhou was lecturing, he rejoiced and said: "If one does not hear the Way, what is the use of living in vain! He then presented his gift and entered as a disciple. After Zongzhou died, he followed his father and elder brothers in withdrawing together to the countryside of Haiyan. When illness came upon him, he went without grain food for seventeen years. Obtaining Zongzhou's writings, he copied them out despite his illness. He turned inward and blamed himself, never slackening for a moment. He once said: "Hear in the morning and die in the evening—how dare one not exert oneself!" He died at the age of forty-six.
57
宏，海鹽人。 與弟景元俱從劉宗周受業，篤於友愛。 景元短世。 乙酉後絕意進取，躬灌園蔬養母，屢空，晏如也。 敝衣草履，不以屑意。 嘗徒跣行雨中，人不能識也。 卒，年五十六。
Zheng Hong was a native of Haiyan. Together with his younger brother Jingyuan he received instruction from Liu Zongzhou and was earnest in brotherly affection. Jingyuan died young. After the yiyou year he abandoned all thought of advancement, personally watered garden vegetables to support his mother, often destitute, yet perfectly at ease. Wearing worn clothes and straw sandals, he did not regard it as beneath him. He once walked barefoot in the rain, and people could not recognize him. He died at the age of fifty-six.
58
洤，字人齋，海寧人。 乾隆丙辰舉人。 私淑履祥，為梓其遺書。 所纂有淑艾錄。 吳蕃昌、沈磊在孝友傳。
Zhu Quan, styled Renzhai, was from Haining. He was a juren in the bingchen year of the Qianlong reign. Privately admiring Lvxiang, he printed his posthumous writings. What he compiled includes Records of Cultivating Goodness. Wu Fanchang and Shen Lei are in the Biographies of Filial Piety and Friendship.
59
沈昀，字朗思，本名蘭先，字甸華，仁和人。 劉宗周講學蕺山，昀渡江往聽。 與應撝謙友。 其學以誠敬為宗，以適用為主，而力排二氏。 家貧絕炊，掘階前馬蘭草食之。 鄰有遺之米者，昀宛轉推辭，忽僕於地，其人驚駭潛去。 良久方甦，因笑曰：「其意可感，然適以困我。」 撝謙歎曰：「我於交接之際，自謂不苟。 以視沈先生，猶覺愧之。」 宗周身後傳其學者頗滋諍訟。 昀曰：「尼父言『躬行君子』，若騰其口說以求勝，非所望於吾也。」 以喪禮久廢，緝士喪禮說，以授同郡陸寅。 疾革，門人問曰：「夫子今日何如？」 曰：「心中無一物，惟誠敬而已。」 卒，年六十三。 窮無以為殮，撝謙涕泣不知所出。 曰：「我不敢輕授賻襚，以汙先生。」 其門人姚宏任趨進曰：「如宏任者，可以殮先生乎？」 撝謙曰：「子篤行，殆可也。」 姚遂殮之，葬於湖上。
Shen Yun, styled Langsi, originally named Lanxian and also styled Dianhua, was from Renhe. Liu Zongzhou lectured at Jishan; Yun crossed the river to go and listen. He was a friend of Ying Huiqian. His learning took sincerity and reverence as its principle, practical application as its main theme, and forcefully rejected the two schools. His family was so poor that cooking ceased; he dug the horse orchid grass before the steps and ate it. A neighbor brought him rice; Yun tactfully declined, then suddenly fell to the ground; the man, startled and terrified, slipped away. After a long while he revived and then laughed, saying: "His intent is moving, yet it just troubles me. Huiqian sighed and said: "In social dealings I consider myself not careless. Compared with Master Shen, I still feel ashamed." After Zongzhou's death those who transmitted his learning rather multiplied lawsuits. Yun said: "Confucius spoke of 'the gentleman who acts in person'; if one raises one's mouth to speak in order to win, that is not what is hoped for from us. Because mourning rites had long been abandoned, he compiled Expositions on the Scholar's Mourning Rites and transmitted them to fellow townsman Lu Yin. When his illness grew critical, a disciple asked: "Master, how are you today?" He said: "In my heart there is nothing at all—only sincerity and reverence." He died at the age of sixty-three. So poor that there was nothing for the encoffining, Huiqian wept and did not know what to do. He said: "I dare not lightly bestow funeral gifts, lest I defile the master. His disciple Yao Hongren hurried forward and said: "One like Hongren—can he encoffin the master?" Huiqian said: "You are earnest in conduct; perhaps you may." Yao then encoffined him and buried him by the lake.
60
宏任，字敬恆，錢塘人。 少孤，母，賢婦也。 宏任隱巿廛，其母偶見貿絲銀色下劣，慍甚，曰：「汝亦為此乎？」 宏任長跪謝，原得改行，乃受業於撝謙。 日誦大學一過，一言一行，服膺師說，遇事必歸於忠厚。 撝謙不輕受人物，惟宏任之餽不辭。 曰：「吾知其非不義也。」 宏任每時其乏而致之，終身不倦。 撝謙卒，執喪如古師弟子之禮。 姚江黃宗炎許之曰：「是篤行傳中人也。」 晚年以非罪陷縲絏。 憲使閱囚入獄，宏任方朗誦大學，憲使異之，入其室，皆程、朱書； 與之語，大驚，即日釋之。 然宏任卒以貧死。
Yao Hongren, styled Jingheng, was from Qiantang. Orphaned in youth, his mother was a virtuous woman. Hongren hid himself in the marketplace; his mother once saw that the silver color of the silk he traded was inferior and was greatly angry, saying: "You also do this? Hongren knelt long in apology, willing to change his occupation, and then received instruction under Huiqian. Daily he recited the Great Learning once through; in every word and action he kept close to his teacher's doctrine, and in affairs always returned to what was generous and honest. Huiqian did not lightly accept things from others, but he did not decline Hongren's gifts. He said: "I know they are not unrighteous." Hongren each time waited until Huiqian was in need and then presented them, never tiring throughout his life. When Huiqian died, he observed mourning according to the ancient rites between teacher and disciple. Huang Zongyan of Yaojiang approved him, saying: "This is a man of the Biography of Earnest Conduct. In his later years he was imprisoned on a false charge. The provincial judge entered the prison to review the prisoners; Hongren was just reciting the Great Learning aloud; the judge was astonished, entered his room, and found only books of the Cheng and Zhu school; speaking with him, he was greatly startled and released him that same day. Yet Hongren in the end died in poverty.
61
葉敦艮，字靜遠，西安人。 劉宗周弟子。 嘗貽書陸世儀，討論學術。 世儀喜曰：「證人尚有緒言，吾得慰未見之憾矣。」
Ye Dungen, styled Jingyuan, was from Xi'an. He was a disciple of Liu Zongzhou. He once sent a letter to Lu Shiyi discussing learning. Shiyi rejoiced and said: "The Zhengren school still has surviving words; I am able to comfort the regret of not having met."
62
劉汋，字伯繩，宗周子。 宗周家居講學，諸弟子聞教未達，輒私於汋。 汋應機開譬，具有條理。 宗周殉國難，明唐、魯二王皆遣使祭，廕汋官，氵勺辭。 既葬，居蕺山一小樓二十年，杜門絕人事，考訂遺經，以竟父業。 有司或請見，雖通家故舊，亦峻拒之。 所與接者，惟史孝感、惲日初數人。 或勸之舉講會，不應。 臨卒，戒其子曰：「若等安貧讀書，守人譜以終身足矣。」 人譜，宗周所著書。 所臥之榻，假之祁氏。 疾亟，強起易之，曰：「吾豈可終於祁氏之榻？」
Liu Zhuo, styled Bosheng, was Liu Zongzhou's son. While Zongzhou taught at home, any disciple who failed to grasp a point would seek Zhuo out in private. Zhuo would meet each question on its own terms and unfold it with lucid, well-ordered explanations. After Zongzhou perished in the dynastic crisis, the Tang and Lu princes of the Ming each sent envoys to offer sacrifice and sought to grant Zhuo an inherited office, but he refused. Once the funeral rites were done, he spent twenty years in a small pavilion on Mount Ji, sealing himself off from the world while collating his father's unfinished classics to bring that legacy to completion. If local officials asked to see him, he turned them away coldly—even old friends from connected families. The only men he kept company with were Shi Xiaoxian, Yun Ruchu, and a handful of others. When people urged him to convene public lectures, he paid no heed. On his deathbed he warned his sons: "Be content in poverty, keep reading, and live your lives according to the Renpu—that is enough. The Renpu was a work composed by Zongzhou. The bed he slept on belonged to the Qi family and was only on loan to him. As the illness turned grave, he roused himself to have it replaced, saying, "How can I die on a couch borrowed from the Qis?"
63
應撝謙，字潛齋，錢塘人。 明諸生。 性至孝。 殫心理學，以躬行實踐為主，不喜陸、王家言。 足跡不出百里，隘屋短垣，貧甚，恬如也。 杭州知府嵇宗孟數式廬，欲有所贈，囁嚅未出； 及讀撝謙所作無悶先生傳，乃不敢言。 ，詔徵博學鴻儒，大臣項景襄、張天馥交章薦之。 撝謙輿床以告有司曰：「撝謙非敢卻薦，實病不能行耳！」 客有勸者曰：「昔太山孫明復嘗因石介等請，以成丞相之賢，何果於卻薦哉？」 撝謙曰：「我不能以我之不可，學明復之可。」 乃免徵。 二十二年，卒，年六十九。
Ying Huiqian, styled Qianzhai, came from Qiantang. He had been a licentiate under the Ming. Filial devotion ran to the core of his character. He poured himself into moral philosophy, grounding everything in lived practice and having little use for the Lu and Wang lineages. He rarely traveled more than fifty miles from home, lived in a cramped cottage behind a low wall, and was desperately poor—yet utterly at peace. Ji Zongmeng, prefect of Hangzhou, often called on him with formal courtesy and wanted to offer him something, but always faltered before the words left his lips. Once he had read Huiqian's Biography of Master Wumen, he never again ventured to broach the subject of gifts. When an edict went out summoning men of broad learning and eloquence, the grand ministers Xiang Jingxiang and Zhang Tianfu jointly recommended him. Huiqian had himself carried on a couch to the yamen and told the officials: "It is not that I dare refuse the recommendation—I am genuinely too ill to travel! One visitor pressed him: "Sun Mingfu of Mount Tai once accepted nomination at the urging of Shi Jie and the rest so that a worthy chief minister might be served—why be so stubborn about declining? Huiqian replied: "I cannot take my own incapacity and pretend it is Mingfu's capacity. On that basis he was excused from the summons. He died in the twenty-second year of the reign, at the age of sixty-nine.
64
撝謙於易、書、詩、禮、樂、春秋、孝經、四書各有著說。 又撰教養全書四十一卷，分選舉、學校、治官、田賦、水利、國計、漕運、治河、師役、鹽法十考，略仿文獻通考，而於明代事實尤詳。 其不載律算者，以徐光啟已有成書； 不載輿地者，以顧炎武、顧祖禹方事纂輯也。 又有性理大中二十八卷。 門人錢塘凌嘉邵、沈士則傳其學。
For each of the Changes, Documents, Poetry, Rites, Music, Spring and Autumn, Classic of Filial Piety, and Four Books, Huiqian wrote his own commentary. He also compiled the Comprehensive Book on Nurturing and Education in forty-one juan, organized into ten topical surveys—on selection, schools, official administration, land tax, irrigation, state finance, grain transport, river works, military service, and the salt monopoly—loosely following the Comprehensive Examination of Literature but with particular fullness on Ming institutions. He omitted law and mathematics because Xu Guangqi had already produced authoritative books in those fields. He left out geography because Gu Yanwu and Gu Zuyu were already at work on that subject. He also wrote Great Harmony of Human Nature in twenty-eight juan. His disciples Ling Jiashao of Qiantang and Shen Shize carried on his teaching.
65
朱鶴齡，字長孺，吳江人。 明諸生。 穎敏嗜學，嘗箋注杜甫、李商隱詩，盛行於世。 鼎革後，屏居著述。 晨夕一編，行不識途路，坐不知寒暑。 人或謂之愚，遂自號愚菴。 嘗自謂「疾惡如仇，嗜古若渴。 不妄受人一錢，不虛誑人一語」云。 著愚庵詩文集。 初為文章之學，及與顧炎武友，炎武以本原相勗，乃湛思覃力於經註疏及儒先理學。 以易理至宋儒已明，然左傳、國語所載佔法，皆言像也，本義精矣，而多未備，撰易廣義略四卷。 以蔡氏釋書未精，斟酌於漢學、宋學之間，撰尚書埤傳十七卷。 以朱子掊擊詩小序太過，與同縣陳啟源參考諸家說，兼用啟源說，疏通序義，撰詩經通義二十卷。 以胡氏傳春秋多偏見鑿說，乃合唐、宋以來諸儒之解，撰春秋集說二十二卷。 又以杜氏注左傳未盡合，俗儒又以林氏注紊之，詳證參考，撰讀左日鈔十四卷。 又有禹貢長箋十二卷，作於胡渭禹貢錐指之前，雖不及渭書，而備論古今利害，旁引曲證，亦多創獲。 年七十餘，卒。
Zhu Heling, styled Zhangru, came from Wujiang. He had been a licentiate under the Ming. Bright and insatiably studious, he produced commentaries on the poetry of Du Fu and Li Shangyin that won wide circulation. After the fall of the Ming he retired from public life and wrote in seclusion. He read from dawn to dusk with a book always in hand, so absorbed that on the road he lost his way and at his desk he forgot cold and heat. When others mocked him as a fool, he took the sobriquet Hermit of Folly. He described himself this way: "I hate wickedness as one hates a personal enemy, and I thirst for antiquity as for water. I never take a penny I have not earned, and I never tell a man a lie." He left Yu'an shiwen ji, the collected poetry and prose of the Hermit of Folly. He began as a literary scholar, but once Gu Yanwu became his friend and pressed him toward first principles, he turned his full energy to classical commentaries and the moral philosophy of the earlier masters. Judging that Song scholars had already clarified the Changes in principle, but that the divinatory methods preserved in the Zuo Commentary and Discourses of the States all turn on hexagram images—and that the original meaning, though refined, was still incomplete—he wrote Outline of the Extended Meaning of the Changes in four juan. Finding Cai Shen's commentary on the Documents insufficiently rigorous, he balanced Han and Song approaches and wrote Extended Commentary on the Venerated Documents in seventeen juan. Believing Zhu Xi had been too harsh on the Small Preface to the Poetry, he worked through the commentarial tradition with his fellow townsman Chen Qiyuan, incorporated Qiyuan's insights, clarified the Preface's meaning, and produced Comprehensive Meaning of the Classic of Poetry in twenty juan. Because Hu An'guo's Spring and Autumn commentary was riddled with partisan and forced readings, he gathered Tang and Song interpretations into Collected Explanations of the Spring and Autumn in twenty-two juan. Finding Du Yu's Zuo Commentary not wholly reliable and popular scholars further muddled it with Lin's commentary, he sifted the evidence carefully and wrote Daily Notes on Reading the Zuo in fourteen juan. He also wrote Extended Commentary on the Tribute of Yu in twelve juan, earlier than Hu Wei's Pointed Commentary on the Tribute of Yu; it fell short of Hu's work, yet in weighing ancient and modern costs and benefits, with wide citation and indirect argument, it produced many fresh insights. He died in his seventies.
66
啟源，字長發。 著有毛詩稽古編。 其詮釋經旨，一準毛傳，而鄭箋佐之。 訓詁聲音以爾雅為主，草木蟲魚以陸疏為則，於漢學可謂專門。 又有尚書辨略二卷，讀書偶筆二卷，存耕堂藁四卷。
Chen Qiyuan, styled Changfa. He wrote Investigating Antiquity in the Mao Classic of Poetry. In explicating the classics he treated the Mao Commentary as normative and drew on Zheng Xuan's glosses as support. For lexical glosses and pronunciation he relied chiefly on the Erya; for flora and fauna he followed Lu Ji—making him a specialist in Han exegetical learning. He also wrote Outline of the Documents in two juan, Occasional Notes on Reading in two juan, and Drafts from the Cun Geng Hall in four juan.
67
范鎬鼎，字彪西，洪洞人。 性孝友，闡明絳州辛全之學。 進士，以母老不仕。 河、汾間人士多從之受經。 十八年，以博學鴻儒薦，未起。 立希賢書院，置田贍學者。 輯理學備考三十卷，廣理學備考四十八卷。 國朝理學備考二十六卷，採辛全、孫奇逢、熊賜履、張夏、黃宗羲諸家緒綸，附以己說，議論醇正。 又著五經堂文集五卷，語錄一卷。 又以其父芸茂有垂棘編，作續垂棘編十九卷，三晉詩選四十卷。
Fan Gaoding, styled Biaoxi, came from Hongdong. Filial and brotherly by nature, he carried forward the teaching of Xin Quan of Jiangzhou. Though he passed the jinshi examination, he declined office because his mother was elderly. Scholars throughout the Yellow and Fen river region studied the classics under him. In the eighteenth year he was recommended for the Broad Learning and Eloquence examination but never took up appointment. He founded the Xixian Academy and endowed fields to support students. He compiled Reference Materials for Neo-Confucian Learning in thirty juan and its expanded sequel in forty-eight juan. His Reference Materials for Neo-Confucian Learning of the Dynasty in twenty-six juan drew together the strands of Xin Quan, Sun Qifeng, Xiong Cilü, Zhang Xia, Huang Zongxi, and others, added his own commentary, and the resulting discussions were sober and upright. He also wrote Collected Works of the Five Classics Hall in five juan and Recorded Sayings in one juan. Because his father Yunmao had compiled the Chuiji, he produced a Continuation of the Chuiji in nineteen juan and a Selected Poetry of the Three Jin in forty juan.
68
同時為辛全之學者，有絳州党成、李生光。
Among his contemporaries who followed Xin Quan's teaching were Dang Cheng and Li Shengguang of Jiangzhou.
69
成，字憲公。 其學以明理去私為本。 生平不求人知，鎬鼎曾揚之於人，意甚不懌，時目為狷者。 其辨朱、陸異同：「論者多以陸為尊德性，朱為道問學。 此言殊未然。 蓋朱子之道問學，實以尊德性也，陸氏則自錮其德性矣，何尊之可云？ 陸子嘗曰：『不求本根，馳心外物，理豈在於外物乎？』 此告子義外之學也。 朱子曰：『本心物理，原無內外。 以外物為外者，是告子義外之學也。』 即此數語，可以見二家之異同矣。 若粗論其同，二家皆欲扶世教，崇天理，去私慾，其秉心似無大異者。 而實究其學，則博文約禮者，孔、顏之家法，屢見於論語，朱子得其正矣。 陸氏乃言『六經皆我註腳』，又言『不識一字，管取堂堂作大丈夫』。 豈不偏哉！」 其辨論如此。
Dang Cheng, styled Xiangong. His teaching rested on clarifying moral principle and stripping away private desire. He never courted recognition in life; when Gaoding once commended him publicly he was deeply offended, and contemporaries marked him as a man of uncompromising integrity. In distinguishing Zhu Xi from Lu Jiuyuan he wrote: "Commentators usually say Lu honored innate moral nature while Zhu pursued learning through inquiry. That formulation misses the mark. Zhu's path of inquiry through learning was itself aimed at honoring moral nature; Lu's school, by contrast, caged that nature—what honor is there to speak of? Master Lu once said, 'Without seeking one's root and base, the mind races after external things—can principle really lie outside the self? That is Gaozi's doctrine of external righteousness. Zhu Xi replied, 'Mind and principle know no inner-outer divide. To treat external things as wholly outside is Gaozi's doctrine of external righteousness. In those few sentences the contrast between the two schools stands clear. Broadly speaking, both schools sought to uphold public morality, reverence heavenly principle, and purge selfish desire—their underlying aims seem much the same. Yet a close reading shows that 'broad in culture and disciplined in ritual'—the household method of Confucius and Yan Hui, repeated throughout the Analects—is the path Zhu truly inherited. Lu's followers went so far as to say 'the Six Classics are all annotations to me,' and even 'without knowing a single character one may still stand tall as a true man. Surely that is one-sided! Such was his argument.
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生光，字闇章。 未冠為諸生。 辛全倡學河、汾，遂往受業。 篤於內行，事親至孝，全深重之。 明亡，絕意仕進，自號汾曲逸民。 構一草堂，日夕讀書其中，以二南大義，程、朱微言，訓門弟子。 著有儒教辨正、崇正黜邪彙編，凡萬餘言。
Li Shengguang, styled Anzhang. He became a licentiate before he had even come of age. When Xin Quan opened his school in the Fen-Yellow region, Shengguang went to study under him. Scrupulous in private conduct and profoundly filial, he won Xin Quan's highest regard. After the Ming collapse he renounced official ambition and called himself the Recluse of the Fen Bend. He built a grass-thatched study, read there from morning to night, and taught disciples the moral core of the Two Souths and the fine points of the Cheng-Zhu tradition. He authored Rectifying Confucian Teaching and Collected Writings for Honoring the Correct and Rejecting the Heterodox, totaling more than ten thousand characters.
71
白奐彩，字含貞，華州人。 私淑於長安馮從吾，玩易洗心，詩、禮、春秋，多所自得。 蓄書之富，陝以西罕儷。 校讎精詳，淹貫靡遺。 而衝遜自將，若一無所知。 與同州黨湛、蒲城王化泰諸人相切叚。 率同志結社，不入城巿，不謁官府，終日晏坐一室，手不釋卷。 同知郝斌式廬，聆奐彩論議，退而歎曰：「關中文獻也！」
Bai Huancai, styled Hanzhen, came from Huazhou. Though he never studied directly under Feng Congwu of Chang'an, he revered him as a master, used the Changes to purify the mind, and reached many independent insights in the Poetry, Rites, and Spring and Autumn. His library was among the richest anywhere west of the passes. His textual collation was meticulous, his learning wide and nothing left unattended. Yet he carried himself with such modest reserve that he seemed to know nothing at all. He kept close company with Dang Zhan of Tongzhou, Wang Huatai of Pucheng, and others. He gathered kindred spirits into a fellowship, shunned towns and markets, never called on magistrates, and spent whole days seated in one room, book never out of hand. Assistant prefect Hao Bin came on a formal visit; after hearing Huancai discourse he withdrew and exclaimed, "Here is the literary soul of Guanzhong!"
72
湛，字子澄。 嘗言：「人生須作天地間第一等事，為天地間第一等人。」 故自號兩一。 究宋、明以來諸儒論學語，揭其會心者於壁，默坐土室，澄心反觀，久之，恍然有契。 自是動靜雲為，卓有柄持。 聞李顒倡道盩厔，冒雪履冰，不憚數百里訪質所學。 相與盤桓數日，每至夜半，未嘗見惰容。 其志篤養邃如此。
Dang Zhan, styled Zicheng. He once declared: "A man must perform the highest work in the world and become the highest kind of man in the world. Hence his sobriquet: Liangyi, 'the two foremost.' He studied how Song and Ming scholars had talked about learning, copied the passages that moved him onto his wall, and in a plain earthen room sat in silence, clarifying the mind and turning inward until, after long effort, understanding came in a flash. From that point on, whether in stillness or action, his conduct had a firm center. When he heard that Li Yong was teaching in Zhouzhi, he crossed snow and ice and traveled hundreds of miles without hesitation to put his learning to the test. They kept company for days, often talking until midnight, and never once did he show a slack or weary face. Such was the depth of his resolve and the seriousness of his self-cultivation.
73
化泰，字省庵。 性方嚴峭直，面斥人過，辭色不少貸。 人有一長，即欣然推遜，自以為不及。 關學初以馬嗣煜嗣馮從吾，而奐彩、湛、化泰皆有名於時。 武功馮雲程、康賜呂、張承烈，同州李士濱、張珥，朝邑王建常、關獨可，咸寧羅魁，韓城程良受，蒲城甯維垣，邠州王吉相，淳化宋振麟，皆篤志勵學，得知行合一之旨。 至乾隆間，武功孫景烈亦能接關中學者之傳。
Wang Huatai, styled Sheng'an. Stern and unyielding by nature, he confronted people's faults to their faces and never softened his tone. Yet if someone possessed even one genuine merit, he would gladly step aside and praise that person as his better. Guanzhong learning had first passed from Feng Congwu to Ma Siyu; Huancai, Zhan, and Huatai were all celebrated figures of their day. Feng Yuncheng, Kang Silü, and Zhang Chengli of Wugong; Li Shibin and Zhang Er of Tongzhou; Wang Jianchang and Guan Duk of Chaoyi; Luo Kui of Xianning; Cheng Liangshou of Hancheng; Ning Weiyuan of Pucheng; Wang Jixiang of Binzhou; Song Zhenlin of Chunhua—all pursued learning with fierce devotion and grasped the ideal of uniting knowledge and action. By the Qianlong reign, Sun Jinglie of Wugong was still able to carry forward the Guanzhong scholarly tradition.
74
景烈，字酉峰。 進士，授檢討，以言事放歸。 教生徒以克己復禮。 居平雖盛暑必肅衣冠。 韓城王杰為入室弟子。 嘗語人曰：「先生冬不爐，夏不扇，如邵康節； 學行如薛文清。」 又曰：「先生歸籍三十年，雖不廢講學，獨絕聲氣之交。 為關中學者宗，有自來矣。」
Sun Jinglie, styled Youfeng. He passed the jinshi examination, served as a Hanlin compiler, and was sent home after speaking out on policy. He taught his students to restrain the self and return to ritual propriety. Even in midsummer he always kept to formal dress. Wang Jie of Hancheng was his foremost disciple. He once said of his teacher: "In winter he used no brazier, in summer no fan—like Shao Kangjie; his learning and conduct were worthy of Xue Wenqing. He also said: "For thirty years after returning home the master never stopped teaching, yet he refused every tie built on mere reputation. As the acknowledged head of Guanzhong learning, that standing was his from the start."
75
胡承諾，字君信，天門人。 明崇禎舉人。 國變後，隱居不仕，臥天門巾、柘間。 ，部銓縣職。 ，檄徵入都。 六年，至京師，以詩呈侍郎嚴正矩云：「垂老只思還舊業，暮年所急匪輕肥。」 既而告歸，得請。 構石莊於西村，自號石莊老人。 窮年誦讀，於書無所不窺，而深自韜晦。
Hu Chengnuo, styled Junxin, came from Tianmen. He had passed the provincial examination in the Chongzhen reign of the Ming. After the dynastic change he refused office and lived in retirement among the Jin and Zhe hills of Tianmen. The Board of Personnel assigned him a county post. An official summons ordered him to the capital. In the sixth year he reached Beijing and presented a poem to Vice Minister Yan Zhengju: "In old age I think only of returning to my old calling; what a man needs in his later years is not ease and profit. He then asked to go home and was permitted to leave. He built Stone Villa in a western village and styled himself the Old Man of the Stone Villa. He read year round, leaving no book unexamined, yet kept himself deeply hidden from the world.
76
晚著繹志。 繹志者，繹己所志也。 凡聖賢、帝王、名臣、賢士與凡民之志業，莫不兼綜條貫，原本道德，切近人情，酌古而宜今，為有體有用之學。 凡二十餘萬言，皆根柢於諸經，博稽於諸史，旁羅百家，而折衷於周、程、張、朱之說。 承諾自擬其書於徐幹中論、顏之推家訓，然其精粹奧衍，非二書所及也。 二十六年六月，卒，年七十五。 所著有讀書說六卷，文體類淮南、抱朴，麟雜細碎，隨事觀理而體察之，殆繹志取材之餘，與是書相表裡。
In his later years he wrote the Exposition of Intent. The title Exposition of Intent means to unfold what one sets one's heart upon. He surveyed the aims and careers of sages, emperors, great ministers, worthy scholars, and ordinary people alike, grounding everything in moral principle, keeping it close to human feeling, and weighing antiquity against the present to produce a learning both principled and practical. The work runs to more than two hundred thousand characters, rooted in the classics, drawing on the histories, ranging across the hundred schools, and reconciling them with Zhou Dunyi, the Cheng brothers, Zhang Zai, and Zhu Xi. Chengnuo likened the book to Xu Gan's Balanced Discourses and Yan Zhitui's Family Instructions, yet in subtlety and depth it surpasses both. He died in the sixth month of the twenty-sixth year, at the age of seventy-five. He also left Reading Notes in six juan, written in a style reminiscent of the Huainanzi and Baopuzi—miscellaneous, minute observations on whatever came to hand, likely surplus material from the Exposition of Intent and its natural companion.
77
曹本榮，字欣木，黃岡人。 進士，改翰林院庶吉士。 布袍蔬食，以清節自勵。 八年，授秘書院編修。 應詔，上聖學疏千言，其略云：「皇上得二帝三王之統，則當以二帝三王之學為學。 誠宜開張聖聽，修德勤學，舉四書、五經及通鑑中有裨身心要務治平大道者，內則深宮燕閒，朝夕討論，外則經筵進講，敷對周詳。 君德既修，祈天永命，必基於此。」 有詔嘉納。 十年，擢右春坊右贊善兼國子監司業，刊白鹿洞學規以教士。 十一年，轉中允。 十二年，世祖甄拔詞臣品端學裕者充日講官，本榮與焉。 十三年，升秘書院侍講、左春坊左庶子兼侍讀，日侍講幄，辨論經義。 敕本榮同傅以漸撰易經通註九卷，鎔鑄眾說，詞理簡明，為說經之圭臬。 本榮又著五大儒語、周張精義、王羅擇編諸書。 十四年八月，充順天鄉試正考官，九月，充經筵講官，十一月，以失察同考官作弊，部議革職，上以其侍從講幄日久，宥之。 十八年，遷翰林院侍讀學士，改國史院侍讀學士。 ，以病請回籍，卒於揚州。
Cao Benrong, styled Xinmu, came from Huanggang. After passing the jinshi examination he entered the Hanlin Academy as a bachelor. He wore plain cloth and ate simple food, holding himself to a standard of austere integrity. In the eighth year he was appointed a compiler in the Secretariat. Answering an edict, he submitted a thousand-word memorial on sagely learning: "Your Majesty has inherited the mandate of the Two Emperors and Three Kings; you should therefore make their learning your own. Open your ears to counsel, cultivate virtue, and study diligently. From the Four Books, Five Classics, and Comprehensive Mirror choose what nourishes mind and body and what bears on the great Way of governance—in the inner palace discuss it morning and evening, and at the classics mat expound it fully. Once the ruler's virtue is cultivated, the prayer for Heaven's enduring mandate must rest on this foundation. The throne issued an edict of praise and acceptance. In the tenth year he was promoted to Right Assistant Companion of the Eastern Palace and concurrently Vice Director of the Directorate of Education, and had the Rules of Bailudong Academy printed to instruct students. In the eleventh year he was transferred to Approver. In the twelfth year the Shizu Emperor selected upright, learned members of the Hanlin to serve as daily lecturers, and Benrong was among them. In the thirteenth year he rose to Secretariat Reader, Left Assistant Companion of the Eastern Palace and concurrent Lecturer, attending the lecture curtain daily to debate classical meaning. He was ordered with Fu Yijian to compile the Comprehensive Commentary on the Classic of Changes in nine juan, fusing many schools into clear, concise exposition that became the standard for classical commentary. Benrong also wrote Sayings of the Five Great Confucians, Essential Meaning of Zhou and Zhang, and Selected Compilation of Wang and Luo. In the fourteenth year he served as chief examiner of the Shuntian provincial examination in the eighth month and as classics mat lecturer in the ninth; in the eleventh month the Board recommended his dismissal for failing to detect a co-examiner's cheating, but the emperor pardoned him for his long service at the lecture curtain. In the eighteenth year he was transferred to Hanlin Reader and then to Reader in the Historiography Institute. He later asked to return home on grounds of illness and died in Yangzhou.
78
本榮之學，從陽明致知之說，故論次五大儒，以程、朱、薛與陸、王並行。 既告歸，宦橐蕭然，晏如也。 疾革，門生計東在側，猶教以窮理盡性之學。 卒之日，容城孫奇逢痛惜之。 子宜溥，由廕生薦舉博學鴻儒，試，授檢討。
Benrong's learning followed Wang Yangming's doctrine of extending innate knowledge, so in his arrangement of the Five Great Confucians he placed Cheng, Zhu, and Xue on a par with Lu and Wang. After retirement his official funds were gone, yet he was entirely at peace. Even on his deathbed, with his disciple Ji Dong at his side, he still taught the learning of exhausting principle and fully realizing nature. On the day of his death Sun Qifeng of Rongcheng mourned him deeply. His son Yipu, by inherited student status, was recommended for Broad Learning and Eloquence and, after examination, was appointed compiler.
79
張貞生，字簣山，廬陵人。 進士，官翰林院侍講學士。 時議遣大臣巡察，貞生上書諫。 召對，所言又過戇。 下考功議，革職為民，蒙恩鐫二級去官。 初闡陽明良知之說，其後乃一宗考亭。 居京師，寓吉安館中，蓬蒿滿徑，突無炊煙。 瀕行不能具裝，故人餽贐，一無所受，其狷介如此。 尋奉特旨起補原官。 至京，卒。 著庸書二十卷，玉山遺響集。
Zhang Zhensheng, styled Guishan, came from Luling. A jinshi, he served as Hanlin Reader. When the court debated sending grand ministers on inspection tours, Zhensheng submitted a memorial in protest. Called to audience, his words proved blunt to the point of rashness. The Board of Personnel recommended stripping him of office and reducing him to commoner status; by imperial grace he was merely reduced two ranks and dismissed. He had first expounded Wang Yangming's doctrine of innate knowledge, but later acknowledged Kaoting alone. In the capital he lodged at the Ji'an hostel, where weeds choked the path and no smoke rose from the stove. When he prepared to leave he could not even assemble travel clothes; friends offered parting gifts, but he refused every one—such was his uncompromising integrity. Soon afterward a special edict recalled him to his former post. He reached the capital and died there. He left Commonplace Writings in twenty juan and the Collection of Resonances from Mount Yu.
80
劉原淥，字昆石，安丘人。 明末盜賊蜂起，原淥與仲兄某率鄉人壘土為堡以御賊。 賊至，守堡者多死。 仲兄出鬥，身中九矢，力戰。 原淥從之，發數十矢，矢盡，仲兄麾之去。 原淥大呼曰：「離兄一步非死所。」 乃斬二渠帥，獲馬六匹，賊遁去。 亂定，以力耕致富。 既而推膏腴與兄，以其餘為長兄立後，兼贍亡姊家。 謝人事，求長生之術。 得咯血疾，遂棄去。 後讀宋儒書，乃篤信朱子之學，集朱子書作續近思錄。 嘗曰：「學者居敬窮理，二者皆法先王而已。 『小心翼翼，昭事上帝』，居敬之功也。 『不識不知，順帝之則』，窮理之功也。」 每五更起，謁祠後，與弟子講論，常至夜分。 仲兄疾，籥天祈以身代。 兄死，三日內水漿不入口。 又為鄉人置義倉，儉歲煮粥以食飢人。 嘗曰：「人與我一天而已，何畛域之有焉？」 卒，年八十二。 著讀書日記、四書近思續錄四卷。
Liu Yuanlu, styled Kunshi, came from Anqiu. At the end of the Ming, bandits swarmed the countryside; Yuanlu and his second elder brother led the villagers to pile earth into a fort for defense. When the bandits arrived, many defenders of the fort were killed. His second brother went out to fight, took nine arrows, and battled on. Yuanlu followed, loosing dozens of arrows; when they were spent his brother ordered him to retreat. Yuanlu shouted: "Any step away from my brother is no place for me to die! He then cut down two bandit chiefs, seized six horses, and the bandits fled. After order returned he grew prosperous through hard farming. He then gave the best fields to his brother, used what remained to establish an heir for his eldest brother, and supported his deceased sister's household. He withdrew from worldly affairs and sought the art of longevity. When he developed a coughing-blood illness, he abandoned that pursuit. Later, reading Song Confucians, he came to believe firmly in Zhu Xi's teaching and compiled Zhu Xi's writings into Continuation of Reflections on Things at Hand. He once said: "For the scholar, reverent attentiveness and exhausting principle both mean nothing more than taking the former kings as model. 'Be careful and fearful in serving the Lord on High'—that is the work of reverent attentiveness. 'Without knowing and without forcing, following the Lord's rule'—that is the work of exhausting principle. He rose every day at the fifth watch, visited the family shrine, and lectured with disciples, often until midnight. When his second brother fell ill, he prayed to Heaven to take the illness upon himself. When his brother died, he took no food or drink for three days. He also set up a charity granary for his village and in lean years cooked porridge to feed the hungry. He once said: "Others and I share one Heaven—what boundary can there be between us? He died at the age of eighty-two. He left Reading Diary and Continuation of Reflections on the Four Books in four juan.
81
後數十年，昌樂有閻循觀、周士宏，濰縣有姜國霖、劉以貴、韓夢周，德州有孫於簠、梁鴻翥，膠州有法坤宏，同縣有張貞，猶能守原淥之學。
Decades later, Yan Xunguan and Zhou Shihong of Changle; Jiang Guolin, Liu Yigui, and Han Mengzhou of Weixian; Sun Yufan and Liang Hongzhu of Dezhou; Fa Kunhong of Jiaozhou; and Zhang Zhen of the same county were still able to preserve Yuanlu's teaching.
82
國霖，字雲一，濰縣人。 父客燕中感病，國霖往省，跣走千里，至則父已歿。 無錢巿棺，以衣裹屍，負之行，乞食歸里。 泣告族黨曰：「父死不能斂，又不能葬，欲以身殉，又有老母在。 長者何以教我？」 人憐其孝，為捐金以葬。 母易怒，一日怒甚，國霖作小兒嬉戲狀，長跪膝前，執母手，摑其面。 母大笑，怒遂已，時年五十矣。 師事昌樂周士宏，嘗與國霖至莒，樂其山川，死即葬於莒。 國霖築室墓側，安貧守素，不求於人。 值歉歲，莒人恐其餓死，聞於官而周之粟，亦弗卻也。 昌樂閻循觀問國霖喜讀何書，曰：「論語，終身味之不盡。」
Jiang Guolin, styled Yunyi, came from Weixian. His father fell ill while traveling in the north; Guolin went to see him, running barefoot for a thousand li, but arrived to find him already dead. Without money for a coffin, he wrapped the body in clothes, carried it on his back, and begged food all the way home. Weeping, he told the clan elders: "Father died and I could not encoffin or bury him; I wish to die with him, yet my old mother still lives. What counsel do you elders give me? Moved by his filial devotion, the community collected money for the burial. His mother had a quick temper; one day when she was furious, Guolin knelt before her like a playful child, took her hand, and gently patted her cheek. His mother burst out laughing and her fury subsided; he was fifty at the time. He studied under Zhou Shihong of Changle; he and Guolin once visited Ju, fell in love with its landscape, and when he died he was buried there. Guolin built a cottage beside the grave, lived in poverty and simplicity, and asked nothing of anyone. During a famine year the people of Ju feared he might starve, reported it to the magistrate, and when grain was sent he accepted it without refusal. Yan Xunguan of Changle asked which book Guolin loved best; he answered: "The Analects—one could taste it for a lifetime and never exhaust it."
83
以貴，字滄嵐。 進士。 任蒼梧令。 地瑤、僮雜處，營茶山書院，以詩、書為教。 歸里後，杜門著書，有藜乘集。
Liu Yigui, styled Canglan. He passed the jinshi examination. He served as magistrate of Cangwu. The district was mixed with Yao and Zhuang peoples; he founded the Chashan Academy and taught through the Poetry and Documents. After returning home he sealed himself off to write, leaving the Licheng Collection.
84
夢周，字公复。 進士。 其學以存養、省察、致知三者為入德之資。 每跬步必以禮，以恥求聞達為尚。 後為來安知縣，有政聲。 長洲彭紹升稱其治來如元魯山。 有理堂文集，表方名，獎忠節，皆有關於世道。
Han Mengzhou, styled Gongfu. He passed the jinshi examination. His teaching rested on preserving and nurturing, introspection, and extending knowledge as the three foundations of moral cultivation. He measured every step by ritual propriety and held it shameful to court fame and office. He later served as magistrate of Lai'an and won a reputation for effective governance. Peng Shaosheng of Changzhou said his administration of Lai'an rivaled that of Lu Shan under the Yuan. He left the Collected Works of the Hall of Principle, praising worthy men and honoring loyalty and integrity—writings all bearing on the moral health of the age.
85
鴻翥，字志南，德州人。 每治一經，案上不列他書。 有疑義，思之累日夜，必得而後已。 益都李文藻一見奇之，為之延譽，遂知名於世。 以優行貢成均。 卒，年五十九。 有周易觀運等書。
Liang Hongzhu, styled Zhinan, came from Dezhou. When studying any one classic, he kept no other book on his desk. If a passage puzzled him, he would brood over it day and night until he had settled the matter. Li Wenzao of Yidu was struck by him at first meeting and spread his name, and so he became known throughout the realm. On account of exemplary conduct he was recommended to the Imperial College. He died at the age of fifty-nine. He wrote Observing the Movement of the Changes and other works.
86
坤宏，字鏡野，膠州人。 得傳習錄，大喜，以為如己意所出。 其學以陽明為宗，以不自欺為本。 舉人，官大理評事。 卒，年八十有奇。
Fa Kunhong, styled Jingye, came from Jiaozhou. When he obtained Wang Yangming's Records for Practice and Transmission, he was overjoyed, feeling it voiced exactly what he had long thought. His teaching took Wang Yangming as patriarch and sincerity with oneself as its foundation. A provincial graduate, he served as reviewing censor in the Court of Judicial Review. He died at over eighty.
87
循觀，字懷庭，昌樂人。 專志洛、閩之學，省身克己，刻苦自立。 治經不立一家言，而要歸於自得。 進士，吏部考功司主事。 著困勉齋私記、西澗文集及尚書春秋說。
Yan Xunguan, styled Huaiting, came from Changle. He devoted himself to the Luoyang and Fujian traditions, examining himself, restraining desire, and striving to stand on his own feet. He did not bind himself to any one school's reading of the classics, but sought genuine self-possession. A jinshi, he served as secretary in the Bureau of Merit in the Ministry of Personnel. He wrote Private Notes of the Striving in Adversity Studio, Collected Works of the Western Stream, and commentaries on the Documents and Spring and Autumn.
88
任瑗，字恕菴，淮安山陽人。 年十八，棄舉子業，講學。 靜坐三年，歎曰：「聖人之道，歸於中庸，極於『精義入神以致用也，利用安身以崇德也』，豈是之謂哉？」 ，大吏舉瑗應博學鴻詞，廷試罷歸。 韓夢周語人曰：「任君體用具備，有明以來無此鉅儒。」 及韓將北歸，瑗語之曰：「山左人多質直，君當接引後進，以續正學。」 因作反經說以示之。 年八十二，卒。 著有纂注朱子文類一百卷，論語困知錄二卷，反經說一卷，陽明傳習錄辨二卷，知言劄記二卷，朱子年譜一卷。
Ren Yuan, styled Shuan, came from Shanyang in Huai'an. At eighteen he gave up examination essays and devoted himself to teaching. After three years of silent meditation he sighed: "The sages' Way comes to rest in the Mean and rises to its height in 'Refining meaning to enter the spirit for practical use; putting use to the body to exalt virtue'—surely that is the point. Grand officials recommended him for Broad Learning and Eloquence; after the palace examination he returned home without appointment. Han Mengzhou told others: "Master Ren's substance and function are complete; since the Ming there has been no scholar of his stature. When Han was about to return north, Yuan told him: "Shandong men are plain and upright; you should guide the younger generation and carry on the orthodox learning. He therefore wrote the Discourse on Returning to the Classics and gave it to him. He died at the age of eighty-two. He wrote Annotated Compilation of Zhu Xi's Literary Categories in one hundred juan, Records of Painful Learning on the Analects in two juan, Discourse on Returning to the Classics in one juan, Discrimination of Yangming's Records for Practice and Transmission in two juan, Notes on Knowing Words in two juan, and Chronological Biography of Zhu Xi in one juan.
89
顏元，字易直，博野人。 明末，父戍遼東，歿於關外。 元貧無立錐，百計覓骨歸葬，世稱孝子。 居喪，守朱氏家禮惟謹。 古禮，「初喪，朝一溢米，夕一溢米，食之無算」。 家禮刪去「無算」句，元遵之。 過朝夕不敢食，當朝夕，遇哀至，又不能食，病幾殆。 又喪服傳：「既練，舍外寢，始食菜果。 飯素食，哭無時。」 家禮改為「練後，止朝夕哭，惟朔望未除者會哭，凡哀至皆制不哭」。 元亦遵之。 既覺其過抑情，校以古喪禮非是。 因嘆先王制禮，盡人之性，後儒無德無位，不可作也。 於是著存學、存性、存治、存人四編以立教。 名其居曰習齋。
Yan Yuan, styled Yizhi, came from Boye. At the end of the Ming his father was posted to Liaodong and died beyond the frontier. Yuan was destitute, without even a patch of ground to stand on; he tried every means to recover his father's remains for burial, and the world hailed him as a filial son. In mourning he scrupulously followed the Zhu Family Rituals. The ancient rite says: "At the first mourning, one overflowing cup of rice in the morning and one in the evening, with eating without limit." The Family Rituals deleted the phrase "without limit," and Yuan obeyed. He skipped the morning and evening meals entirely; when grief seized him at those hours he could not eat at all, and he nearly died. The Record of Mourning Garments also says: "After the second year of mourning, leave the outer chamber and begin eating vegetables and fruit. Eat plain food and weep without fixed times. The Family Rituals changed this to: "After the second year of mourning, stop weeping at morning and evening; only on the first and fifteenth do those not yet out of mourning gather to weep; whenever grief comes, all must restrain themselves and not weep." Yuan followed that as well. Then he realized it suppressed feeling too harshly; compared with the ancient mourning rites, it was wrong. He sighed that the former kings had fashioned ritual to give full expression to human nature, and that later Confucians without virtue or standing had no business rewriting it. He therefore wrote Preserving Learning, Preserving Nature, Preserving Governance, and Preserving Humanity—the four compilations that founded his teaching. He named his dwelling the Practice Studio.
90
肥鄉漳南書院，邑人郝文燦請元往教。 有文事、武備、經史、藝能等科，從遊者數十人。 會天大雨，漳水溢，牆垣堂舍悉沒，人跡殆絕。 元歎曰：「天不欲行吾道也！」 乃辭歸。 後八年而卒，年七十。 門人李塨、王源編元年譜二卷，鍾錂輯言行錄二卷，辟異錄二卷。
At the Zhangnan Academy in Feixiang, Hao Wencan invited Yuan to teach there. The academy had departments for literary studies, military preparedness, classics and history, and technical skills; several dozen students followed him. Then came torrential rains; the Zhang River burst its banks, walls and halls were submerged, and scarcely a soul remained. Yuan sighed: "Heaven does not wish my Way to be practiced! He resigned and went home. He died eight years later, at the age of seventy. His disciples Li Gong and Wang Yuan compiled his Chronological Biography in two juan; Zhong Ling compiled Recorded Words and Conduct in two juan and Refutation of Heterodoxies in two juan.
91
王源，字昆繩，大興人。 兄潔，少從梁以樟遊。 以樟談宋儒學，源方髫齔，聞之不首肯，唯喜習知前代典要及關塞險隘攻守方略。 年四十，遊京師。 或病其不為時文，源笑曰：「是尚需學而能乎？」 因就試，中舉人。 或勸更應禮部試，謝曰：「吾寄焉為謀生計，使無詬厲已耳！」 崑山徐乾學開書局於洞庭山，招致天下名士，源與焉。 於儕輩中獨與劉獻廷善，日討論天地陰陽之變，伯王大略，兵法、文章、典制，古今興亡之故，方域要害，近代人才邪正，其意見皆相同。 獻廷歿，言之輒流涕。 未幾，遇李塨，大悅之，曰：「自獻廷歿，豈意復見君乎！」 塨微言聖學，源聞之沛然。 因持大學辨業去，是之。 塨乃為極言顏元明親之道，源曰：「吾知所歸矣。」 遂介塨往博野執贄元門，時年五十有六矣。 後客死淮上。 所著平書十卷，文集二十卷。
Wang Yuan, styled Kun Sheng, came from Daxing. His elder brother Jie in youth traveled with Liang Yizhang. When Yizhang talked Song Neo-Confucianism, Yuan was still a boy and would not assent; he cared only to master the institutions of earlier ages and the strategic geography of frontier passes. At forty he went to the capital. When someone mocked him for not writing examination essays, Yuan laughed: "Does one really need to study before one can do that? He took the examination anyway and passed as provincial graduate. When others urged him to sit for the metropolitan examination, he declined: "I only use it to earn a living and avoid reproach—that is all! Xu Qianxue of Kunshan opened a book bureau on Mount Dongting and gathered eminent scholars from across the realm; Yuan was among them. Among his peers he alone befriended Liu Xianting; day after day they debated the transformations of Heaven and earth, the grand strategy of hegemony and kingship, military science, literature, institutions, the rise and fall of dynasties, strategic geography, and the merits of recent men—and found themselves always in agreement. When Xianting died, mention of him always brought Yuan to tears. Soon he met Li Gong and was overjoyed: "Since Xianting died, I never thought to meet anyone like you again! Gong spoke subtly of sagely learning, and Yuan drank it in eagerly. He took away Li Gong's Distinguishing Practice of the Great Learning and approved it wholeheartedly. Gong then expounded Yan Yuan's Way of clarifying what is near, and Yuan said: "Now I know where I belong. Gong introduced him to Boye, where at fifty-six he presented himself as Yan Yuan's disciple. He later died as a guest on the Huai. He left the Book of Balance in ten juan and Collected Works in twenty juan.
92
程廷祚，字啟生，上元人。 初識武進惲鶴生，始聞顏、李之學。 康熙庚子歲，塨南游金陵，廷祚屢過問學。 讀顏氏存學編，題其後云：「古之害道，出於儒之外； 今之害道，出於儒之中。 顏氏起於燕、趙，當四海倡和翕然同氣之日，乃能折衷至當，而有以斥其非，蓋五百年間一人而已。」 故嘗謂：「為顏氏其勢難於孟子，其功倍於孟子。」 於是力屏異說，以顏氏為主，而參以顧炎武、黃宗羲。 故其讀書極博，而皆歸於實用。 ，舉博學鴻詞，至京師，有要人慕其名，囑密友達其意，曰：「主我，翰林可得也。」 廷祚拒之，卒報罷。 十六年，上特詔舉經明行修之士，廷祚又以江蘇巡撫薦，复罷歸。 卒，年七十有七。 著易通六卷，大易擇言三十卷，尚書通議三十卷，青溪詩說三十卷，春秋識小錄三卷，禮說二卷，魯說二卷。
Cheng Tingzuo, styled Qisheng, came from Shangyuan. Through Yun Hesheng of Wujin he first encountered the Yan-Li school. In the gengzi year of the Kangxi reign, when Li Gong traveled south to Jinling, Tingzuo repeatedly visited him to study. Reading Yan's Preserving Learning, he wrote at the end: "In antiquity what harmed the Way came from outside Confucianism; what harms the Way today comes from within Confucianism. Yan arose in Yan and Zhao at a time when the whole empire sang in chorus; he alone could strike the true mean and reject what was false—a man perhaps once in five hundred years. He therefore said: "To be Yan is harder than being Mencius, and the achievement is twice as great. Thereupon he forcefully barred heterodox doctrines, took Yan as his master, and blended that teaching with Gu Yanwu and Huang Zongxi. Though his reading was prodigious, everything returned to practical use. Recommended for Broad Learning and Eloquence, he reached the capital; a powerful man admired his name and sent a friend with an offer: "Take me as patron and a Hanlin post is yours. Tingzuo refused and ultimately failed the examination. In the sixteenth year the emperor specially ordered recommendations of scholars clear in the classics and upright in conduct; Tingzuo was again recommended by the Jiangsu governor and again sent home without appointment. He died at the age of seventy-seven. He wrote Comprehensive Meaning of the Changes in six juan, Selected Words on the Great Changes in thirty juan, Comprehensive Discussion of the Documents in thirty juan, Poetry Commentary of the Clear Stream in thirty juan, Small Records of Recognizing the Spring and Autumn in three juan, Discourse on Ritual in two juan, and Lu Discourse in two juan.
93
惲鶴生，字皋聞，武進人。 因交李塨得睹顏氏遺書，自稱私淑弟子。 於經長毛詩，著詩說，以毛、鄭為宗。
Yun Hesheng, styled Gaowen, came from Wujin. Through Li Gong he gained access to Yan's surviving books and styled himself a private disciple. In the classics he excelled in the Mao Classic of Poetry; he wrote a Poetry Commentary grounded in the Mao and Zheng traditions.
94
李塨，字剛主，蠡縣人。 弱冠與王源同師顏元。 躬耕善稼穡，雖儉歲必有收，而食必粢糲，妻妾子婦執苦身之役。 舉舉人。 晚歲授通州學正，浹月，以母老告歸。 塨博學工文辭，與慈溪姜宸英齊名。 又嘗為其友治劇邑，逾年，政教大行，用此名動公卿間。 明珠、索額圖當國，皆嘗延教其子，不就。 安溪李光地撫直隸，薦其學行於朝，固辭而不謝。 諸王交聘，輒避而之他。 既而從毛奇齡學。 著周易傳註七卷，筮考一卷，郊社考辨一卷，論語傳註二卷，大學傳註一卷，中庸傳註一卷，傳注問一卷，李氏學樂錄二卷，大學辨業四卷，聖經學規二卷，論學二卷，小學稽業五卷，恕谷後集十三卷。
Li Gong, styled Gangzhu, came from Li County in Hebei. In his early twenties he and Wang Yuan both studied under Yan Yuan. He farmed with his own hands and was skilled at agriculture; even in lean years he always had a harvest, yet he ate only coarse grain while wives, concubines, sons, and daughters-in-law performed the hardest household labor. He passed the provincial examination in the twenty-ninth year of Kangxi. In his later years he was appointed director of studies at Tongzhou, but within a month he asked to go home because his mother was elderly. Gong was broadly learned and a master of prose, ranked alongside Jiang Chenying of Cixi. He once governed a difficult county on a friend's behalf; within a year both administration and moral instruction flourished, and his name resounded among the high officials. When Mingzhu and Songgotu held power, each invited him to tutor his sons, but he refused. Li Guangdi of Anxi, governing Zhili, recommended his learning and conduct to the court; Gong firmly declined and offered no thanks. When various princes sent invitations, he always slipped away elsewhere. Later he studied under Mao Qiling. He wrote Commentary and Annotation on the Changes in seven juan, Examination of Divination in one juan, Discrimination of Suburban and Altar Sacrifices in one juan, commentaries on the Analects, Great Learning, and Mean, Questions on Commentary and Annotation, Li's Record of Learning Music, Distinguishing Practice of the Great Learning, Rules of Sacred Classic Learning, Discourse on Learning, Investigation of Elementary Learning, and Later Collection of Shugu in thirteen juan.
95
塨學務以實用為主，解釋經義多與宋儒不合。 又其自命太高，於程、朱之講學，陸、王之證悟，皆謂之空談。 蓋明季心學盛行，儒禪淆雜，其曲謹者又闊於事情，沿及順、康朝，猶存餘說，蓋顏元及塨力以務實相爭。 存其說可補諸儒枵腹之弊，然不可獨以立訓，盡廢諸家。 其論易，以觀像為主，兼用互體，謂「聖教罕言性天，乾坤四德，必歸人事，屯蒙以下，亦皆以人事立言。 陳摶龍圖，劉牧鉤隱，以及探無極、推先天，皆使易道入於無用」。 排擊未免過激。 然明人以心學竄入易學，率持禪偈以詁經，言數者反置象佔於不問。 誣飾聖訓，弊不可窮。 塨引而歸之人事，深得垂教之旨。 又以大學格物為周禮三物，謂孔子時古大學教法所謂六德、六行、六藝者，規矩尚存。 故格物之學，人人所習，不必再言。 惟以明德、親民標其目，以誠意指其入手而已。 格物一傳，可不必補。 其說本之顏元。 毛奇齡惡其異己，作逸講箋以攻之。 而當時學者多韙塨說焉。
Gong's teaching always put practical use first; his readings of the classics often diverged from Song Confucian orthodoxy. He also set himself too high, dismissing the lecturing of Cheng and Zhu and the enlightenment teachings of Lu and Wang as empty talk. In the late Ming, mind-learning had flourished and Confucianism mingled with Chan; the narrowly scrupulous were ignorant of practical affairs, and even into the Shunzhi and Kangxi reigns those doctrines lingered—Yan Yuan and Gong forcefully championed practical learning against them. Their doctrine can remedy the hollow pedantry of other Confucians, yet it cannot stand alone as the sole teaching nor justify discarding every other school. On the Changes he took image-reading as primary and also used mutual hexagrams, arguing: "Sagely teaching rarely speaks of nature and Heaven; the four virtues of Qian and Kun must return to human affairs, and from Zhun and Meng onward every hexagram speaks through human affairs. Chen Tuan's Dragon Diagram, Liu Mu's Hooked Hiddenness, probing the Supreme Ultimate, and pushing the Prior Heaven—all of these drive the Way of the Changes into uselessness." His polemics were at times excessively harsh. Yet Ming scholars had smuggled mind-learning into the Changes, usually glossing the classics with Chan-style verses while number mystics ignored hexagram divination entirely. They falsified and adorned the sage's teaching, and the harm was endless. Gong brought the Changes back to human affairs and thus recovered the sage's true aim. He also identified the Great Learning's investigation of things with the three categories of the Rites of Zhou, arguing that in Confucius's day the ancient Great Learning curriculum—the Six Virtues, Six Conducts, and Six Arts—still survived intact. Investigating things was something everyone already practiced and need not be reiterated. One need only take clarifying virtue and loving the people as headings and sincere intent as the point of entry. The lost chapter on investigating things need not be restored. The doctrine came from Yan Yuan. Mao Qiling resented his dissent and wrote the Supplementary Notes of the Lost Lecture to attack him. Yet many scholars of the time sided with Gong.
96
刁包，字蒙吉，晚號用六居士，祁州人。 明天啟舉人。 再上春官，不第。 遂棄舉子業，有志聖賢之學。 初聞孫奇逢講良知，心鄉之。 既讀高攀龍書，大喜，曰：「不讀此書，幾虛過一生。」 為主奉之，或有過差，即跪主前自訟。 流賊犯祁州，包毀家倡眾誓固守，城得不破。 時有二璫主兵事，探卒報賊勢張甚，二璫怒其惑眾，將斬之。 包厲聲曰：「必殺彼，請先殺包。」 乃止。 二璫相謂曰：「使若居官者，其不為楊、左乎？」 賊既去，流民載道，設屋聚養之，病者給醫藥，全活尤多。 有山左難婦七十餘人，擇老成家人護以歸。 臨行，八拜以重託，家人皆感泣，竭力衛送。 歷六府，盡歸其家。
Diao Bao, styled Mengji, in later life called himself the Recluse of Using Six and came from Qizhou. He had passed the provincial examination in the Tianqi reign of the Ming. He tried again for the metropolitan examination but failed. He abandoned examination essays and devoted himself to the learning of sages and worthies. At first he was drawn to Sun Qifeng's lectures on innate knowledge. After reading Gao Panlong's works he was overjoyed and said: "Without this book I would have wasted my life. He took Gao as his master; whenever he fell short he knelt before Gao's tablet and confessed the fault aloud. When bandits attacked Qizhou, Bao ruined his estate to rally a sworn defense, and the city held. Two eunuchs then controlled military affairs; when a scout reported the bandits were very strong, they accused him of spreading panic and were about to execute him. Bao shouted: "If you must kill him, kill me first. They relented. The two eunuchs said to each other: "If this man held office, would he not be another Yang Lian or Zuo Guangdou? After the bandits withdrew, refugees filled the roads; he set up shelters, fed the hungry, medicated the sick, and saved countless lives. More than seventy distressed women from Shandong needed escort home; he chose reliable household members to guard them. At parting he bowed eight times to entrust them; the escorts wept and guarded them all the way. They passed through six prefectures and every woman reached her home.
97
甲申，國變，設莊烈愍皇帝主於所居之順積樓，服斬衰，朝夕哭臨如禮。 偽命敦趣，包以死拒，幾及於難。 遂隱居不出，於城隅辟地為齋曰潛室，亭曰肥遯。 日閉戶讀書其中，無間寒暑，學者宗焉，執經之履滿戶外。 居父喪，哀毀，鬚髮盡白。 三年不飲酒食肉，不內寢。 及母卒，號慟嘔血，病數月，卒。
In jiashen, when the dynasty fell, he enshrined the martyred Emperor Chongzhen at his Shunji Tower, wore the coarsest mourning, and wept morning and evening according to ritual. When a false summons came he refused at the risk of death and nearly came to harm. He retired from public life, cleared land at the city edge for a studio called the Hidden Room and a pavilion called Fat Retire. He read behind closed doors year round regardless of season; scholars flocked to him until the path outside his door was worn smooth by students. Mourning his father, he was wrecked by grief until his beard and hair turned white. For three years he drank no wine, ate no meat, and slept outdoors. When his mother died he wailed until he vomited blood, fell ill for months, and died.
98
所著有易酌、四書翊注、潛室劄記、用六集，皆本義理，明白正大。 又選斯文正統九十六卷，專以品行為主，若言是人非，雖絕技無取。 包初與新城王餘佑為石交。
He wrote Deliberations on the Changes, Assisting Annotation on the Four Books, Notes of the Hidden Room, and the Using Six Collection—all principled, clear, and upright. He also compiled Orthodox Literary Tradition in ninety-six juan, judging authors by conduct alone—if the man was unworthy, no brilliance of style could save him. Bao and Wang Yuyou of Xincheng were once friends close as bonded stone.
99
餘佑，字介祺。 父延善，邑諸生，尚氣誼。 當明末，散萬金產結客。 有子三，長餘恪，季餘嚴，餘佑其仲也。 明亡，延善率三子與雄縣馬魯建義旗，傳檄討賊。 時容城孫奇逢亦起兵，共恢復雄、新、容三縣，斬其偽官。 順治初，延善為仇家所陷，執赴京。 餘恪揮兩弟出，為復仇計，獨身赴難，父子死燕巿。 餘嚴夜率壯士入仇家，殲其老弱三十口。 名捕甚急，上官有知其枉者，力解乃免。 餘佑隱易州之五公山，自號五公山人。 嘗受業於孫奇逢，學兵法，後更從奇逢講性命之學。 隱居教授，不求聞達。 教人以忠孝，務實學。 卒，年七十。
Wang Yuyou, styled Jieqi. His father Yanshan was a county licentiate who prized honor and loyalty. At the end of the Ming he spent a fortune entertaining clients. He had three sons: the eldest Yuke, the youngest Yuyan, and Yuyou in the middle. When the Ming fell, Yanshan led his three sons and Ma Lu of Xiong County to raise a righteous banner and issue a proclamation against the bandits. Sun Qifeng of Rongcheng also raised troops; together they recovered Xiong, Xin, and Rong and executed the puppet officials. Early in Shunzhi, an enemy family framed Yanshan and he was seized and taken to the capital. Yuke sent his two younger brothers away to plan revenge and went alone to meet disaster; father and son died in the Beijing market. Yuyan by night led strong men into the enemy household and killed thirty of its members, old and young. The manhunt was fierce, but a superior who knew he had been wronged intervened and he was spared. Yuyou hid on Mount Wugong in Yizhou and styled himself the Mountain Man of the Five Lords. He studied under Sun Qifeng, learned military science, and later returned to Qifeng for the learning of nature and destiny. He taught in retirement and sought neither fame nor office. He taught loyalty, filial piety, and practical learning. He died at the age of seventy.
100
李來章，字禮山，襄城人。 生有神識。 嘗觀石工集庭中斷石，輾轉弗合，語之曰：「去宿土，當自合。 是即吾學人心、道心之謂。」 聞者異之。 工詩古文辭。 舉人。 嘗學於魏象樞，魏戒之曰：「欲除妄念，莫如立志。」 來章因作書紳語略，其持論以不背先儒有益世用為主。 再學於孫奇逢、李顒。 時奇逢講學百泉，來章與冉覲祖諸人講學嵩陽，兩河相望，一時稱極盛焉。 再主南陽書院，作南陽學規、達天錄以教學者，士習日上。 尋以母老謝歸。 重葺紫雲書院，讀書其中，學者多自遠而至。 母病目，來章每夙興舌舐之，目復明。
Li Laizhang, styled Lishan, came from Xiangcheng. Even as a child he showed unusual insight. Once he watched stonemasons trying to fit broken stones in a courtyard; however they turned, the pieces would not join. He told them: "Remove the old soil and they will fit of themselves. That is what I mean by the human mind and the moral mind. Listeners were astonished. He was skilled in poetry and ancient-style prose. He passed the provincial examination. He studied under Wei Xiangshu, who admonished him: "To banish wandering thoughts, nothing works like setting the will. Laizhang wrote Brief Words Written on the Girdle, holding that learning must not betray the earlier Confucians and must benefit practical life. He studied further under Sun Qifeng and Li Yong. At the time Qifeng taught at Baiquan while Laizhang, Ran Jinzu, and others taught at Songyang; the two river valleys faced each other and the age was called one of supreme flourishing. He again headed the Nanyang Academy, wrote the Nanyang Rules of Learning and Records of Reaching Heaven, and local custom steadily improved. Soon he resigned because his mother was elderly. He rebuilt the Ziyun Academy, read there, and scholars came from far away. When his mother's eyes failed, Laizhang licked them with his tongue each morning until her sight returned.
101
謁選廣東連山縣。 連山民僅七村，丁只二千。 外瑤戶大排居五，小排一十有七，數且盈萬人。 重山複嶺，瘦石巉削，田居十分之一。 瑤或負險跳梁。 來章慨然曰：「瑤異類，亦有人性，當推誠以待之。」 乃仿明王守仁遺意，日延耆老問民疾苦，招流亡，勸之開墾，薄其賦。 复深入瑤穴，為之置約延師，以至誠相感。 創連山書院，著學規，日進縣人申教之。 而瑤民之秀者，亦知鄉學，誦讀聲徹巖谷。 學使者交獎曰：「忠信篤敬，蠻貊信可行矣。」 行取，授兵部主事，監北新倉，革運官餽遺。 旋引疾歸。 大學士田從典、侍郎李先復交章以實學可大用薦，得旨徵召，不出。 年六十八，卒。 所著有禮山園文集、洛學編、連陽八排瑤風土記、衾影錄。
Awaiting appointment, he was assigned to Lianshan County in Guangdong. Lianshan had only seven Han villages and two thousand registered males. Beyond them lived Yao communities—five large settlements and seventeen small ones, nearly ten thousand people. Steep mountains rose in layers, the rock bare and cruel; arable land was one tenth of the land. The Yao sometimes exploited the terrain to rise in rebellion. Laizhang said with feeling: "The Yao are another people, yet they too have human nature; we must treat them with sincere good faith. Following Wang Shouren's example, he daily summoned elders to hear the people's hardships, recalled refugees, urged reclamation, and lightened taxes. He went deep into Yao villages, established compacts, sent teachers, and moved them with utmost sincerity. He founded the Lianshan Academy, wrote rules of learning, and had county people instructed daily. Talented Yao youths also entered the village schools, and the sound of recitation echoed through the valleys. The education intendant praised him jointly: "With loyalty, faith, earnestness, and respect, even among frontier peoples the Way can be practiced. Selected for promotion, he was appointed secretary in the Ministry of War, supervised the Beixin granary, and abolished gifts to transport officials. Soon he pleaded illness and returned home. Grand Secretary Tian Congdian and Vice Minister Li Xianfu jointly recommended his practical learning for high office; an imperial summons came, but he did not go. He died at the age of sixty-eight. He wrote Collected Works of the Lishan Garden, Records of Lu Learning, Record of the Customs of the Eight Yao Settlements of Lianyang, and Record of the Shadow of the Quilt.
102
冉覲祖，字永光，先賢鄆國公裔。 元末有為中牟丞者，因家焉。 ，鄉試第一。 杜門潛居，爰取四書集注研精覃思二十年。 章求其旨，句求其解，字求其訓，身體心驗，訂正群言，歸於一是，名曰玩注詳說。 遞及群經，各有專書，兼採漢儒、宋儒之說。 十八年，開博學鴻儒科，巡撫將薦之，欲一見覲祖。 覲祖曰：「往見，是求薦也。」 堅不往。 少詹事耿介延主嵩陽書院，與諸生講孟子一章，剖析天人，分別理欲，眾皆悚聽。 三十年，成進士，選庶吉士。 三十三年，授檢討。 是歲聖祖遍試翰林，禦西暖閣，詢家世籍貫獨詳，有「氣度老成」之褒。 越日，賜宴瀛台，上獨識之，曰：「爾是河南解元耶？」 蓋以示優異也。 尋告歸。 卒，年八十有二。
Ran Jinzu, styled Yongguang, was a descendant of the sage Duke of Yun. In the late Yuan a forebear served as assistant magistrate of Zhongmou and the family settled there. He ranked first in the provincial examination. He lived in seclusion and for twenty years immersed himself in Zhu Xi's Collected Commentaries on the Four Books. He sought the aim of every chapter, the sense of every sentence, and the gloss of every character; testing each in life and correcting rival interpretations, he unified the tradition in Detailed Explanation for Reflective Reading. He went on to the other classics, writing a dedicated book for each and drawing on both Han and Song learning. In the eighteenth year, when the Broad Learning and Eloquence examination opened, the governor wished to recommend him and asked to meet him. Jinzu said: "If I go to see him, I am seeking recommendation. He refused to go. Junior Mentor Geng Jie invited him to head the Songyang Academy; lecturing one chapter of Mencius, he analyzed Heaven and man and distinguished principle from desire, and all listened in awe. In the thirtieth year he passed the jinshi examination and entered the Hanlin as a bachelor. In the thirty-third year he was appointed compiler. That year the emperor tested the Hanlin in the West Warm Pavilion, questioning him with unusual detail about family and origin, and praised his mature bearing. The next day at a banquet on Yingtai the emperor recognized him alone and said: "Are you the Henan provincial top graduate? It was a mark of special favor. Soon he asked to return home. He died at the age of eighty-two.
103
竇克勤，字敏修，柘城人。 聞耿介傳百泉之學，從遊嵩陽。 六年，鄉舉至京師，謁睢州湯斌。 一夕，請業，斌謂師道不立，由教官之失職。 勸克勤就教職，選泌陽教諭。 泌陽地小而僻，人鮮知學，克勤立五社學，月朔稽善過而勸懲之。 暇則齋居讀書，雖饘粥不繼，晏如也。 進士，選庶吉士，丁母憂歸，服除，授檢討。 一日，聖祖命諸翰林作楷書，克勤書「學宗孔、孟，法在堯、舜，而其要在慎獨」十四字以進，聖祖覽而器之。 尋以父老乞歸。 嘗於柘城東郊立朱陽學院，倡導正學。 中州自夏峰、嵩陽外，朱陽學者稱盛。 卒，年六十四，著有孝經闡義。
Dou Keqin, styled Minxiu, came from Zhecheng. Hearing that Geng Jie carried on the Baiquan teaching, he studied with him at Songyang. In the sixth year he passed the provincial examination, went to the capital, and visited Tang Bin of Suizhou. One evening he sought instruction; Bin said the teacher's Way had collapsed because educational officials had failed their duty. He urged Keqin to take a teaching post, and Keqin was appointed instructor of Biyang. Biyang was small and remote and learning was rare; Keqin founded five community schools and on the first of each month reviewed conduct, rewarding the good and correcting the bad. In his spare time he lived simply and read; even when porridge ran short he was perfectly content. He passed the jinshi, entered the Hanlin as a bachelor, returned on his mother's death, and after mourning was appointed compiler. One day the emperor ordered the Hanlin to write in regular script; Keqin submitted fourteen characters—"Learning takes Confucius and Mencius as patriarchs, the method lies with Yao and Shun, and its core is vigilance in solitude"—and the emperor valued him. Soon he asked to return home because his father was elderly. He founded the Zhuyang Academy in the eastern suburbs of Zhecheng to promote orthodox learning. Apart from Xiafeng and Songyang, Zhuyang became the most flourishing center of learning in the Central Plain. He died at sixty-four, leaving Exposition of the Meaning of the Classic of Filial Piety.
104
李光坡，字耜卿，安谿人，大學士光地之弟也。 生五歲，與伯叔兄弟俱陷賊壘。 既脫難後，受學家庭，宗尚宋儒及鄉先正蒙引存疑諸書。 次第講治十三經，濂、洛、關、閩書，旁及子、史。 質不甚敏，以勤苦致熟。 論學主程、朱，論易主邵子，兼取揚雄太玄，發明性理，以闡大義。 壯歲專意三禮，以三禮之學至宋而微，至明幾絕，儀禮尤世所罕習，積四十年，成三禮述註六十九卷，以鄭康成為主，疏解簡明，不蹈支離，亦不侈奧博，自成一家言。 其兄光地嘗著周官筆記一篇，光地子鍾倫亦著周禮訓纂二十一卷，皆標舉要旨，弗以考證辨論為長，與光坡相近，其家學如是也。
Li Guangpo, styled Siqing, came from Anxi and was the younger brother of Grand Secretary Li Guangdi. At the age of five he and his uncles and brothers were all trapped in a bandit camp. After escaping, he studied at home, revering Song Confucians and local predecessors such as Mengyin and Cunyi. He worked through the Thirteen Classics, the Lian-Luo-Guan-Min masters, and the masters and histories. He was not naturally quick, but achieved mastery through relentless labor. In learning he followed Cheng and Zhu; in the Changes he followed Shao Yong, also drawing on Yang Xiong's Supreme Mystery to elucidate principle and nature. In his prime he devoted himself to the Three Rites; judging that this field had waned since the Song and nearly died in the Ming, especially the Rites of Etiquette, he spent forty years producing Expository Commentary on the Three Rites in sixty-nine juan, following Zheng Xuan—concise, clear, neither fragmented nor extravagantly abstruse. His brother Guangdi wrote a note on the Offices of Zhou, and Guangdi's son Zhonglun wrote Annotated Compilation of the Rites of Zhou in twenty-one juan; both marked essentials rather than pursuing philological debate—much like Guangpo's method.
105
光坡家居不仁，，入都，與其兄光地講貫。 著性論三篇，辨論理氣先後動靜，以訂近儒之差。 及歸，光地貽以詩曰：「後生茂起須家法，我老棲遲望子傳。」 其惓惓於光坡如此。 光地嘗論東吳顧炎武與光坡皆數十年用心經學，精勤不輟，卓然可以傳於後云。 光坡天性至孝，父病篤，炷香焚掌叩天以祈延壽，病果愈。 及舉孝廉方正，有司將以光坡應選，而光坡寢疾矣。 卒，年七十有三。 又有皋軒文編。
Guangpo lived at home without taking office; later he entered the capital to study with his brother Guangdi. He wrote three essays on human nature, debating the order of principle and qi, movement and stillness, to correct recent Confucian errors. When he returned, Guangdi sent a poem: "The younger generation must flourish through family method; in old age I linger, hoping my son will carry it on. Such was his earnest hope for Guangpo. Guangdi said that Gu Yanwu of Dongwu and Guangpo had both devoted decades to the classics with unceasing diligence, producing work that would stand after them. Supremely filial by nature, when his father lay critically ill Guangpo burned incense, seared his palm, and prayed Heaven for longer life—and the illness lifted. When the Filial Integrity and Uprightness recommendation came, officials meant to nominate Guangpo, but he was already gravely ill. He died at the age of seventy-three. He also left the Collected Writings of Gaoxuan.
106
鍾倫，字世得。 舉人。 初受三禮於光坡，又與宣城梅文鼎、長洲何焯、宿遷徐用錫、河間王之銳、同縣陳萬策等互相討論，其學具有本原。 未仕而卒。
Li Zhonglun, styled Shide. He passed the provincial examination. He first studied the Three Rites under Guangpo, then debated with Mei Wending, He Chuo, Xu Yongxi, Wang Zhirui, and Chen Wance; his learning had solid foundations. He died without ever taking office.
107
莊亨陽，字复齋，靖南人。 進士，知山東濰縣。 母就養，卒於途。 歸而廬墓三年，自是未嘗一日離其父。 乾隆初元，禮部尚書楊名時薦士七人，亨陽與焉，授國子監助教。 當是時，上方鄉用儒術，尚書楊名時、孫嘉淦，大學士趙國麟咸以耆壽名德領太學事，相與倡明正學。 六堂之長，則亨陽與安溪官獻瑤、無錫蔡德晉等，皆一時之俊。 每朔望謁夫子，釋菜禮畢，六堂師登講座，率國子生以次執經質疑。 旬日則六堂師分佔一經，各於其書齋會講南北學，弦誦之聲，夜分不絕。 都下號為「四賢、五君子」。
Zhuang Hengyang, styled Fuqi, came from Jingnan. A jinshi, he served as magistrate of Weixian in Shandong. When his mother came to live with him, she died on the journey. He returned and mourned at her tomb for three years; thereafter he never left his father for a day. In Qianlong's first year, Minister of Rites Yang Mingshi recommended seven scholars; Hengyang was among them and was appointed assistant instructor at the Imperial College. At that time the throne was promoting Confucian governance; Yang Mingshi, Sun Jiagan, and Grand Secretary Zhao Guolin—all venerable men of renown—headed the Imperial College and jointly revived orthodox learning. The heads of the six halls included Hengyang, Guan Xianyao of Anxi, and Cai Dejin of Wuxi—all outstanding men of the age. On the first and fifteenth of each month they worshipped the Master; after the vegetable offering the six hall masters lectured while students took turns holding the classics and raising questions. Every ten days each hall master took one classic and lectured in his study to the Northern and Southern schools; recitation continued until midnight. The capital called them the Four Worthies and Five Gentlemen.
108
遷吏部主事，外補德安府同知，擢徐州府。 徐仍歲水災，亨陽相川澤，諮耆民，具方略，請廣開上游水道，以洩異漲，且告石林可危。 未及施工而石林決，沛縣城將潰，民竄逃。 亨陽駕輕舠行告父老曰：「太守來，爾民何往？」 親率眾堵築，七日夜城完。 在徐三年，兩遇大荒，勤賑事，幾不暇眠食。 九年，遷按察司副使，分巡淮徐海道。 亨陽通算術，及董河防，推究高深測量之宜，上書當路，大略謂：「淮、徐水患，在壅毛城鋪而徐州壞，壅天然減水壩而鳳、潁、泗壞，壅車邏、昭關等壩而淮、揚之上下河皆壞。 宜開毛城鋪以注洪澤湖，則徐州之患息； 開天然壩以注高、寶諸湖，則上江之患息； 開三壩以注興、鹽之澤，則高、寶之患息； 開范公堤以注之海，則興、鹽、泰諸州、縣之患息。」 當路者頗韙其言，而未能用。
He was transferred to the Ministry of Personnel, appointed vice prefect of De'an, and promoted to prefect of Xuzhou. Xuzhou suffered yearly floods; Hengyang surveyed rivers and marshes, consulted elders, and petitioned to open upstream channels to discharge floodwaters, warning that Shilin was in danger. Before work could begin Shilin burst; the walls of Peixian were about to give way and the people fled. Hengyang took a light boat and told the elders: "Your prefect is here—where are you going? He personally led the people in building dikes; in seven days and nights the city held. In three years at Xuzhou he faced two great famines and worked at relief until he scarcely slept or ate. In the ninth year he was promoted to vice surveillance commissioner for the Huai-Xu-Hai circuit. Hengyang knew mathematics; supervising river works, he studied elevation and measurement and wrote to the authorities: "Huai-Xu flooding comes from blocking Maochengpu and ruining Xuzhou, blocking the Natural Flood-Reduction Dam and ruining Feng, Ying, and Si, and blocking the Che, Luo, and Zhaoguan dams and ruining the upper and lower Huai-Yang rivers. Open Maochengpu into Hongze Lake and Xuzhou's trouble will cease; open the Natural Dam into the Gao and Bao lakes and the upper river's trouble will cease; open the three dams into the Xing and Yan marshes and the Gao-Bao trouble will cease; open the Dike of Fan Gong to the sea and the troubles of Xing, Yan, and Tai will cease. Those in power largely approved his plan but could not implement it.
109
京察，大臣當自陳。 高宗命自陳者各舉一人自代。 內閣學士李清植舉亨陽，時論以為允。 勘淮海災過勞，以羸疾卒。 卒之日，淮海諸氓罷巿奔走，樹幟哭而投賻。 訥親巡江南，監司皆鞾袴跪迎，亨陽獨長揖，訥責問，曰：「非敢惜此膝於公，其如會典所無何？」 訥默然。 亨陽出巡，屬吏循故事餽殽，然一切勿拒，曰：「物以烹飪，卻之是暴天物而違人情也。」 所從僕皆自飲其馬，或犒之，跽而辭曰：「公視奴輩為兒子，不告而受，於心不安。 告公，公必命辭，是仍虛君惠也。」 強之，皆伏地，誓指其心。 其感人如此。
At the capital evaluation grand ministers were to report on themselves. The Gaozong Emperor ordered each reporting official to recommend one successor. Cabinet Academician Li Qingzhi recommended Hengyang, and opinion judged the choice apt. He overworked surveying the Huai-Hai disaster and died of exhaustion. On the day he died the people of Huai and Hai closed their markets, ran through the streets weeping, and offered funeral gifts. When Neqin inspected Jiangnan, surveillance commissioners knelt in boots to welcome him; Hengyang alone bowed from the waist. Neqin rebuked him; he replied: "I do not begrudge my knee to you, but the statutes provide no such ceremony. Neqin fell silent. On tour, subordinates offered dishes by custom; he refused nothing, saying: "Food is meant to be eaten; refusal wastes Heaven's bounty and offends human feeling. His servants watered their own horses; if rewarded they knelt and declined: "You treat us as sons; to accept without telling you would trouble our hearts. If we tell you, you will only order us to refuse—making the gift empty anyway. When pressed they prostrated themselves and swore by their hearts. Such was his power to move people.
110
官獻瑤，字瑜卿，安溪人。 執業於漳浦蔡世遠、桐城方苞，稱高足弟子。 亦以楊名時薦，補助教。 甫入學，上事宜六條於其長。 進士，選庶吉士，充三禮館纂修，授編修。 九年，典試浙江。 尋提督廣西、陝甘學政，遷洗馬。 在關中求得宋張載二十餘代孫，囑其邑學官教之。 識韓城王杰於諸生，以為大器，果如其言。 獻瑤少孤，事母孝。 自陝甘任滿歸，乞侍養。 奉母二十餘載，母年九十乃終。 撫愛諸子弟，脩大小宗祠，增祭器，考禮經，遵時制以定儀式，立鄉規以教宗人，置義租以卹親族之貧者。 卒，年八十。 著讀易偶記三卷，尚書偶記三卷，尚書講藁，思問錄一卷，讀詩偶記二卷，周官偶記二卷，儀禮讀三卷，喪服私鈔並雜記一卷，春秋傳習錄五卷，孝經刊誤一卷，文集十六卷，詩集二卷。
Guan Xianyao, styled Yuqing, came from Anxi. He studied under Cai Shiyuan of Zhangpu and Fang Bao of Tongcheng and was counted their foremost disciple. Through Yang Mingshi's recommendation he was appointed assistant instructor. As soon as he entered the college he submitted six policy proposals to his superior. A jinshi, he entered the Hanlin as a bachelor, served on the Three Rites Institute, and was appointed editor. In the ninth year he served as chief examiner for Zhejiang. Soon he was promoted to educational commissioner of Guangxi and Shaanxi-Gansu, then transferred to groom of the heir apparent. In the examination hall he found a descendant of Zhang Zai twenty-odd generations removed and ordered the county school to educate him. Among the students he recognized Wang Jie of Hancheng as a great vessel, and events proved him right. Orphaned young, Xianyao served his mother with deep filial piety. When his Shaanxi-Gansu term ended he returned and asked to care for his mother. He cared for his mother for more than twenty years until she died at ninety. He lovingly raised younger kinsmen, repaired the ancestral halls, increased sacrificial vessels, studied the ritual classics, fixed ceremonies according to current regulations, established village rules to instruct the clan, and set up charity rents for poor relatives. He died at the age of eighty. His works included Casual Notes on Reading the Changes (3 juan), Casual Notes on the Documents (3 juan), Draft Lectures on the Documents, Record of Reflective Inquiry (1 juan), Casual Notes on Reading the Odes (2 juan), Casual Notes on the Rites of Zhou (2 juan), Reading the Rituals (3 juan), Private Copy of Mourning Garments with Miscellaneous Notes (1 juan), Record of Studying the Spring and Autumn Annals (5 juan), Corrections to Errors in the Classic of Filial Piety (1 juan), Collected Writings (16 juan), and Collected Poems (2 juan).
111
王懋竑，字子中，寶應人。 少從叔父式丹學，刻勵篤志，精研朱子之學，身體力行。 成進士，年已五十一。 乞就教職，補安慶府學教授。 ，以薦被召引見，授翰林院編修，在上書房行走。 二年，以母憂去官，特賜內府白金為喪葬費。 懋竑素善病，居喪毀瘠，服闋就職。 旋以老病乞歸，越十六年卒。
Wang Maohong, styled Zizhong, came from Baoying. In youth he studied under his uncle Shidan, applying himself with tireless resolve, mastering Zhu Xi's learning and living it out in practice. He became a jinshi at the age of fifty-one. He asked for a teaching post and was appointed professor at the Anqing Prefectural School. In the first year of Yongzheng, on recommendation he was summoned for an audience, appointed Hanlin compiler, and assigned to the Upper Study. In the second year he left office to mourn his mother; the court specially granted silver from the inner palace for the funeral. Maohong had long been frail; during mourning he wasted away with grief, and when the mourning period ended he resumed his post. He soon begged leave on account of old age and illness and returned home; he died sixteen years later.
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懋竑性恬淡，少嘗謂友人曰：「老屋三間，破書萬卷，平生志原足矣。」 歸里後，杜門著書。 校定朱子年譜，大旨在辨為學次序，以攻姚江之說。 又所著白田雜著八卷，於朱子文集、語類考訂尤詳。 謂易本義前九圖、筮儀皆後人依託，非朱子所作，其略云：「朱子於易，有本義，有啟蒙，與門人講論甚詳，而此九圖曾無一語及之。 九圖之不合本義、啟蒙者多矣，門人何以絕不致疑也？ 本義之敘畫卦云：『自下而上，再倍而三，以成八卦。 八卦之上，各加八卦，以成六十四卦。』 初不參邵子說。 至啟蒙，則一本邵子。 而邵子所傳，止有先天方圓圖。 其伏羲八卦圖、文王八卦圖，則以經世演易圖推而得之。 同州王氏、漢上朱氏易，皆有此二圖，啟蒙因之。 至朱子所自作橫圖六，則注大傳及邵子語於下，而不敢題曰伏羲六十四卦圖，其慎如此。 今直云伏羲八卦次序圖、伏羲八卦方位圖、伏羲六十四卦次序圖，伏羲六十四卦方位圖，是孰受而孰傳之耶？ 乃云伏羲四圖，其說皆出邵氏，邵氏止有先天一圖，其八卦圖後來所推，六橫圖朱子所作。 以為皆出邵氏，是誣邵氏也。」 又云：「邵氏得之李之才，李之才得之穆修，穆修得之希夷先生，此明道敘康節學問源流如此。 漢上朱氏以先天圖屬之，已無所據。 乃今移之四圖，若希夷已有此四圖也，是並誣希夷也。 文王八卦，說卦明言之。 本義以為未詳，啟蒙別為之說，而不以入於本義。 至於『乾，天也，故稱乎父』一節，本義以為揲蓍以求爻，啟蒙以為『乾求於坤，坤求於乾』與『乾為首』兩節，皆文王觀於已成之卦，而推其未明之象，與本義不同。 今乃以為文王八卦次序圖，又孰受而孰傳之耶？ 卦變圖啟蒙詳之，蓋一卦可變為六十四卦，彖傳卦變，偶舉十九卦以說爾。 今圖、卦皆不合，其非朱子之書明矣。」 其說為宋、元儒者所未發。
Maohong was by nature quiet and content; in youth he once told a friend: "Three old rooms and ten thousand worn volumes—that is all my life's wish requires. After returning home he shut his door and devoted himself to writing. He revised Zhu Xi's chronological biography, chiefly to clarify the proper sequence of learning and refute the Yangming school. His Miscellaneous Writings from Baitian in eight juan contains especially detailed textual verification of Zhu Xi's collected writings and classified conversations. He argued that the nine diagrams and the divination protocol prefixed to Zhu Xi's Original Meaning of the Changes were later forgeries, not Zhu Xi's own work; in summary he wrote: "Zhu Xi on the Changes had the Original Meaning and the Introduction to the Study of the Changes, and discussed them exhaustively with his disciples, yet not one word ever touches these nine diagrams. The nine diagrams conflict with the Original Meaning and the Introduction in many places—why did his disciples never once raise a doubt? The preface to the Original Meaning on forming the hexagrams says: 'From below upward, doubling twice and thrice to form the eight trigrams. Upon the eight trigrams, each trigram is added to form the sixty-four hexagrams.' At first it does not invoke Master Shao's doctrine. In the Introduction, however, it follows Master Shao throughout. What Master Shao transmitted was only the Prior Heaven square-and-circle diagram. The Fuxi Eight Trigrams Diagram and the King Wen Eight Trigrams Diagram were derived by inference from the Diagram for Expounding the Changes in the Classic of World Governance. The Changes works of the Wang family of Tongzhou and the Zhu family of Han River both contain these two diagrams; the Introduction followed them. The six horizontal diagrams Zhu Xi composed himself bear annotations from the Great Commentary and Master Shao's words below, yet he did not dare title them the Fuxi Sixty-Four Hexagrams Diagram—such was his caution. Now they are simply called the Fuxi Eight Trigrams Sequence Diagram, the Fuxi Eight Trigrams Position Diagram, the Fuxi Sixty-Four Hexagrams Sequence Diagram, and the Fuxi Sixty-Four Hexagrams Position Diagram—who received and transmitted them? Yet it is said that the four Fuxi diagrams all derive from the Shao school; Master Shao had only the one Prior Heaven diagram—the Eight Trigrams diagrams were later inferences, and the six horizontal diagrams were Zhu Xi's own work. To claim they all came from Master Shao is to slander Master Shao." He also wrote: "Master Shao received it from Li Zhicai, Li Zhicai from Mu Xiu, Mu Xiu from Master Xiyi—this is how Mingdao narrated the lineage of Master Kangjie's learning. The Zhu family of Han River already lacked grounds for attributing the Prior Heaven diagram to him. Now to transfer all four diagrams to him, as if Master Xiyi already possessed these four diagrams, is to slander Master Xiyi as well. King Wen's eight trigrams are stated plainly in the Explanation of the Trigrams. The Original Meaning considers this unclear; the Introduction offers a separate account and does not incorporate it into the Original Meaning. As for the passage 'Qian is Heaven, therefore called the father,' the Original Meaning takes it as about casting stalks to obtain lines; the Introduction takes it, together with the passages 'Qian seeks from Kun, Kun seeks from Qian' and 'Qian is the head,' as King Wen observing already-formed hexagrams and inferring images not yet made clear—differing from the Original Meaning. Now it is taken as the King Wen Eight Trigrams Sequence Diagram—again, who received and transmitted it? The Hexagram Transformation Diagram is treated in detail in the Introduction; generally one hexagram can transform into sixty-four hexagrams; the hexagram transformations in the Tuan commentary merely cite nineteen hexagrams as examples. Now the diagrams and hexagrams do not match—it is clear this is not Zhu Xi's book." This was an argument Song and Yuan Confucians had not developed.
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又考證諸史，謂：「孟子七篇，所言齊王皆湣王，非宣王。 孟子去齊，當在湣王十三四年。 下距湣王之歿，更二十五六年，孟子必不及見。 公孫醜兩篇，稱王不稱諡，乃其元本，而梁惠王兩篇稱宣王，為後人所增。 通鑑上增威王十年，下減湣王十年，蓋遷就伐燕之歲也。」 可謂實事求是矣。 同邑與懋竑學朱子學者，有朱澤澐、喬僅。
He also verified various histories, writing: "In the seven chapters of Mencius, every reference to the Qi ruler is to King Min, not King Xuan. Mencius left Qi around the thirteenth or fourteenth year of King Min. Down to King Min's death was another twenty-five or twenty-six years—Mencius could not have lived to see it. The two chapters of Gongsun Chou call the ruler 'king' without posthumous title—that is the original text; the two chapters of King Hui of Liang call him King Xuan, added by later men. The Comprehensive Mirror adds ten years to King Wei's reign above and subtracts ten years from King Min's below—adjusting to fit the year of the attack on Yan." One may call this seeking truth from facts. Fellow townsmen who studied Zhu Xi's learning with Maohong included Zhu Zeyun and Qiao Jin.
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澤澐，字湘陶。 少勤學，得程氏讀書分年日程，尋序誦習。 更學天文於泰州陳厚耀，能得其意，久之，有志於聖人之道。 念朱子之學，實繼周、程，紹顏、孟，以上溯孔子。 有謂朱子為道問學，陸、王為尊德性者，復取朱子文集、語類讀之，一字一句，無不精心研窮，反身體認，質之懋竑，懋竑屢答之。 深信朱子居敬、窮理之學，為孔子以來相傳的緒，窮即窮其所存之心，存即存其所窮之理，止是一事，喟然歎曰：「尊德性者，莫如朱子，道問學者，亦莫如朱子矣。」
Zeyun, styled Xiangtao. In youth he studied diligently; obtaining the Cheng family's Schedule for Reading by Year, he followed it in order, reciting and practicing. He further studied astronomy under Chen Houyao of Taizhou and grasped its principles; after long effort he aspired to the Way of the sages. Reflecting that Zhu Xi's learning truly continued Zhou and Cheng, linked Yan and Mencius, and traced upward to Confucius, when some said Zhu Xi stood for investigating things to extend knowledge while Lu and Wang stood for honoring moral nature, he again read Zhu Xi's collected writings and classified conversations, studying every word and phrase with utmost care, applying them to self-examination, and questioning Maohong, who answered repeatedly. He deeply trusted Zhu Xi's learning of reverent attentiveness and exhaustive investigation of principle as the transmitted thread since Confucius—investigation is investigating the mind as it is preserved, preservation is preserving the principle being investigated; they are one matter. He sighed and said: "For honoring moral nature, none surpasses Zhu Xi; for investigating things to extend knowledge, none surpasses Zhu Xi either."
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僅，字星渚。 少有氣節。 水決子嬰堤，眾走避，僅倡議捍塞，十日堤成。 從澤澐受學，恪遵朱子教人讀書次第。 取朱子書切己體察，有疑輒質澤澐，時年五十矣。 澤澐稱之曰：「從吾遊者眾矣，惟喬君剛甚。」 因舉或問過時後學、語類訓石洪慶語告之，僅益奮。 ，舉孝廉方正，辭不就。 與懋竑書，論學問之道凡再三。 自謂向道晚，須用己百之功。 聞弟卒江陵任，即日冒雪行數千里扶櫬歸。 有潘某貸金不能償，以券與之。 疾革，曰：「吾自頂至踵，無一處不痛。 惟此心凝然不亂耳！」 命沐浴正衣冠而逝，年六十五。 著日省錄、訓子要言、困學堂遺稿，湯金釗序而行之。 謂其「學術剛健篤實，發為輝光，粹然有德之言」。
Jin, styled Xingzhu. In youth he had strong moral fiber. When the Ziying embankment burst, the crowd fled; Jin alone proposed blocking and repairing it, and in ten days the dike was complete. He received instruction from Zeyun and strictly followed Zhu Xi's prescribed order for reading. He took Zhu Xi's books and applied them to self-examination; whenever he had doubts he questioned Zeyun—he was already fifty. Zeyun praised him: "Of those who have studied with me, many—but only Master Qiao is truly resolute. He therefore cited passages from the Classified Conversations on late learners and Shih Hongqing's instruction to tell him; Jin was all the more inspired. In the first year of Qianlong he was nominated as Filial and Incorrupt and Rectified, but declined the appointment. He exchanged letters with Maohong on the Way of learning, altogether several times. He said himself that he came to the Way late and must apply the effort of one who corrects a hundred failures. When he heard his younger brother had died in office at Jiangling, that very day he traveled several thousand li through the snow to bring the coffin home. A certain Pan owed him gold and could not repay; he gave him the bond. As his illness worsened he said: "From crown to heel, not one place is free of pain. Only this heart remains concentrated and unconfused!" He ordered bathing, straightened his robes and cap, and passed away, aged sixty-five. He wrote Daily Self-Examination Record, Essential Words for Instructing Sons, and Posthumous Drafts from the Studio of Struggling to Learn; Tang Jinzhai preface and published them. Tang said his "learning was vigorous, solid, and sincere, issuing in radiant brilliance—pure words of virtue."
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李夢箕，字季豹，連城人。 年十五而孤。 精進學業，崇向朱子，以孝友著稱。 其教人輒言為善最樂，人易而忽之。 夢箕曰：「為之難，汝為之否乎？」 人問之曰：「其樂何如？」 曰：「不愧不怍，」「孰與孔、顏之樂？」 曰：「熟之而已矣！」 事兄如嚴父，撫猶子如子。 每語諸子以氣質之偏，使知變化。 疾亟，謂所親曰：「吾生平竭力檢身，將毋有不及省者？ 第言之，得聞過而終，亦云幸矣。」 卒，年八十一。
Li Mengji, styled Jibao, came from Liancheng. At fifteen he was orphaned. He advanced in his studies, revered Zhu Xi, and was renowned for filial piety and brotherly affection. In teaching others he always said that doing good is the greatest joy; people took it lightly and neglected it. Mengji said: "It is hard to do—will you not do it? Someone asked: "What is that joy like? He said: "Without shame, without inner distress." "How does it compare with the joy of Confucius and Yan? He said: "One need only become thoroughly familiar with it!" He served his elder brother as a strict father and raised his nephew as a son. He always told his sons about biases in temperament so they would know how to transform themselves. As his illness became urgent he told those close to him: "All my life I have exerted myself to examine my person—are there things I have failed to reflect on? Just speak of them; to hear my faults and die would also be fortunate. He died at the age of eighty-one.
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<sub>子</sub>圖南，字開士。 舉人。 能世其學。 初工詩古文，既而歎曰：「吾學自有身心性命所宜急者，可以虛名騖乎？」 於是究心濂、洛、關、閩書，以反躬切己為務。 居連峰、點石諸山中者久之。 嘗曰：「學者唯利名之念為害最大。 越此庶可與共學。」 與蔡世遠講明修身窮理之要，世遠重之。 ，吏部檄天下舉人需次縣令者先赴京學習政事，圖南至，觀政戶部。 以母病亟歸，歸先母卒，年五十七。 雷鋐謂：「學聖人必自狷者始，圖南庶足當之。」
His son Tunan, styled Kaishi. A provincial graduate. He could inherit his father's learning. At first he excelled at poetry and ancient prose, then sighed and said: "My learning has matters of body, heart, and life-and-death that should be urgent—can I chase empty reputation? Thereupon he devoted himself to the books of Lian, Luo, Guan, and Min, making introspection and self-application his task. He dwelt long in the mountains at Lianfeng, Dianshi, and elsewhere. He once said: "For scholars, the thought of profit and fame does the greatest harm. Pass beyond this and one may study together. He and Cai Shiyuan expounded the essentials of self-cultivation and exhaustive investigation of principle; Shiyuan held him in high regard. In the ninth year of Yongzheng the Board of Personnel ordered provincial graduates awaiting appointment as county magistrates to come first to the capital to study administration; Tunan arrived and observed affairs at the Board of Revenue. His mother's illness became urgent and he returned; he arrived home just before his mother died, aged fifty-seven. Lei Hong said: "To learn from the sages one must begin with the resolute—Tunan may well suffice."
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時邑人張鵬翼、童能靈皆以學行稱。
At the time fellow townsmen Zhang Pengyi and Tong Nengling were also renowned for learning and conduct.
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鵬翼，字蜚子。 歲貢生。 八歲嗜學，十餘歲通諸經。 塾師教以作文取科第，心疑之。 熟讀四書大全，忽悟曰：「心當在身內，身當在心內。」 遂不仕。 連城處萬山中，無師。 鵬翼年已四十，始見近思錄及朱子全書。 更十年，始見薛文清讀書錄。 嘗曰：「考亭易簀之時，乃我下帷之始。」 蓋俛焉日有孳孳，不知其老且耄也。 所居鄉曰新泉，男女往來二橋，道不拾遺。 巿中交易，先讓外客，皆服鵬翼教也。 著有讀經說略、理學入門、孝子傳、歷代將相諫臣三譜、二十二史案、芝壇日讀小記。
Pengyi, styled Feizi. A senior licentiate. At eight he loved learning; by his teens he had mastered the classics. When his schoolteacher taught essay-writing for the examinations he inwardly doubted it. Reading the Great Compendium of the Four Books thoroughly, he suddenly understood and said: "The heart should be within the body; the body should be within the heart. Thereupon he declined office. Liancheng lay deep among ten thousand mountains, with no teachers to be found. Pengyi was already forty before he first saw the Reflections on Things Near at Hand and Zhu Xi's Complete Works. Another ten years passed before he first saw Xue Wenqing's Record of Reading. He once said: "When Master Kaoting changed his mat—that was when my study behind closed doors began. He bent himself to daily effort, unaware that he was growing old and frail. The village where he lived was called Xinquan; men and women crossing its two bridges lost nothing on the road. In market transactions they yielded first to outside customers—all in obedience to Pengyi's teaching. His works included Outline of Reading the Classics, Introduction to Neo-Confucian Learning, Biographies of Filial Sons, Three Genealogies of Generals, Ministers, and Remonstrating Officials through the Ages, Cases from the Twenty-Two Histories, and Daily Reading Notes from the Zhitan.
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能靈，字龍儔。 貢生。 好學，守程、朱家法，不失尺寸。 ，舉博學鴻詞。 累舉優行，皆以母老辭。 年九十，兄弟白首同居。 居喪以禮，化及鄉人。 能靈嘗與雷鋐論易，主河圖以明像數之學。 其樂律古義，謂：「洛書為五音之本，河圖為洛書之源。 河圖圓而為氣，洛書方而為體。 五音者氣也，氣凝為體，體以聚氣，然後聲音出焉。 蔡氏律呂新書沿《淮南子》、《漢書》之說，誤以亥為黃鍾之實。 惟所約寸分釐絲忽之法，其數合於史記律書，因取其說為之推究源委以成書。」 他著中天河洛五倫說、朱子為學考、理學疑問。
Nengling, styled Longchou. A tribute student. He loved learning and kept the methods of the Cheng and Zhu schools without the slightest deviation. In the first year of Qianlong he was nominated for the erudite examination. Repeatedly nominated for outstanding conduct, he always declined on account of his aged mother. At ninety he and his brothers lived together, all white-haired. He observed mourning according to ritual, and his example transformed the villagers. Nengling once debated the Changes with Lei Hong, upholding the River Diagram to clarify the learning of images and numbers. On the ancient meaning of pitch pipes he said: "The Luo Writing is the root of the five tones; the River Diagram is the source of the Luo Writing. The River Diagram is round and is qi; the Luo Writing is square and is form. The five tones are qi; qi congeals into form, form gathers qi, and then sound emerges. Master Cai's New Book on Pitch Pipes followed the Huainanzi and the Book of Han, wrongly taking hai as the solid note of Yellow Bell. Only his method of inch, fen, li, si, and hu matched the numbers in the Treatise on Pitch Pipes in the Records of the Grand Historian; taking his account, Nengling traced its sources and completed a book. He also wrote On the Five Relationships in the Central River and Luo Writings, An Inquiry into Zhu Xi's Learning, and Questions on Neo-Confucian Learning.
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連城理學，始自宋之邱起潛、明之童東皋，而能靈、鵬翼繼之。 力敦倫紀，嚴辨朱、陸異同。 張伯行撫閩時，建文溪書院，祀起潛、東皋。 後增建五賢書院，中祀宋五子，而以能靈、鵬翼配焉。
Neo-Confucian learning in Liancheng began with Qiu Qiqian of Song and Tong Donggao of Ming; Nengling and Pengyi continued it. They vigorously upheld ethical order and strictly distinguished Zhu and Lu. When Zhang Boxing governed Fujian he built the Wenxi Academy and sacrificed to Qiqian and Donggao. Later the Five Worthies Academy was added; the Five Masters of Song were worshipped at the center, with Nengling and Pengyi as associated sacrifices.
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胡方，字大靈，新會人。 歲貢生。 方敦崇實行，處道學風氣之末，獨守堅確。 總督吳興祚聞其名，使招之，方走匿，不能得也。 事父母，色養靡不周，而心常如不及。 遇有病，憂形於色，藥必嘗而後進。 夜必衣冠侍，未嘗就寢。 及居喪，藉草宿柩旁，三年不入內。 先人田廬，悉以與弟，授徒自給。 族姻不能自存者，竭力資之。 有達官齎重金乞其文為壽，不應； 吏懾之，不應； 家人告以絕糧，不應。 鄉曲子弟偶蹈不韙，有原就鞭撲，不原聞其事於方者。 里中語曰：「可被他人笞，勿使胡君知。 他人笞猶可，胡君愧煞我。」 其從學者，仕與未仕，白首猶懍懍奉其教。 雖困甚，終不入公庭。 聞聲向慕，以得見為喜，曰：「教我矣！」 有以廕得官，則大慚曰：「吾未能信，得無辱我夫子。」 方告之曰：「為官能不愛錢，致力於官守，有何不可？」 其人卒不負其言。
Hu Fang, styled Daling, came from Xinhui. A senior licentiate. Fang deeply honored practical conduct; at the end of the Neo-Confucian trend he alone held firm. Governor-General Wu Xingzuo heard his name and sent to summon him; Fang fled and hid, and could not be found. In serving his parents his attentive care was thorough, yet his heart always felt as if it fell short. When they fell ill, worry showed on his face; he always tasted medicine before presenting it. At night he always waited in full dress and never went to bed. During mourning he slept on straw beside the coffin and did not enter the inner quarters for three years. He gave all his forefathers' fields and houses to his younger brother and supported himself by teaching. For clansmen and in-laws who could not support themselves, he exerted himself to aid them. A high official brought heavy gold begging his writing for a birthday celebration—he did not respond; an attendant threatened him—he did not respond; his family told him they had no grain—he did not respond. When village youths occasionally transgressed, some would rather be whipped than have Fang hear of it. A village saying ran: "Better be beaten by others than let Master Hu know. Beaten by others is still bearable; Master Hu would shame me to death. Those who followed his learning, whether in office or not, white-haired still reverently obeyed his teaching. However hard pressed, they never entered the yamen. Hearing his reputation they yearned toward him; to meet him was joy, and they said: "He has taught me! When one obtained office through yin privilege he was deeply ashamed and said: "I am not yet confident—would this not disgrace our master? Fang told him: "If in office you can refrain from loving money and devote yourself to your duties, what is impossible? That man in the end did not betray his words.
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四十後杜門著述，所居曰鹽步。 元和惠士奇督學粵東，聞方名，艤舟村外，遣吳生至其家求一見，急揮手曰：「學政未蕆事，不可見！ 不可見！」 出吳而扃其門。 士奇乃索所著書而去。 試事畢，仍介吳生以請，則假一冠投刺，至，長揖曰：「今日齋沐謝知己。 方年邁，無受教地，不能執弟子禮。」 數語遂起。 惠握其手曰：「縱不欲多語，敢問先生，鄉人誰能為文者？」 答曰：「並世中無人。 必求之，惟明季梁朝鐘耳！」 士奇遂求梁文並各家文刻之，名曰嶺南文選。 既而疏薦於朝。 士奇嘗語吳生曰：「胡君貌似顧炎武，豐厚端偉，必享大名。」 蓋當時知方者，士奇一人而已。 卒，年七十四。 著有周易本義註六卷，四子書註十卷，莊子註四卷，鴻桷堂詩文集六卷。 集中謁白沙祠諸作及白沙子論，具見淵源所自。 粵中勵志篤行者，方後有馮成修、勞潼。
After forty he shut his door and wrote; his dwelling was called Yanbu. Hui Shiqi of Yuanhe, as educational commissioner of Guangdong, heard Fang's name, moored his boat outside the village, and sent a student Wu to his home requesting an audience; Fang hurriedly waved his hand: "The commissioner has not finished his duties—no audience! No audience! He sent Wu out and barred his door. Shiqi then asked for his writings and left. When the examinations were finished he again sent Wu to request an audience; Fang borrowed a cap, sent his card, and when he arrived bowed with hands clasped: "Today, bathed and purified, I thank my knowing friend. Fang is old and has no place to receive instruction; I cannot perform the disciple's rites. A few words and he rose. Hui grasped his hand and said: "Though you do not wish to say much, dare I ask, Master—who in your village can write? He answered: "Among contemporaries there is no one. If one must seek, only Liang Chaozhong of the late Ming! Shiqi then sought Liang's writings and those of various masters and printed them under the title Selected Writings of Lingnan. Soon after he memorialized recommending him to the court. Shiqi once told the student Wu: "Master Hu resembles Gu Yanwu—full-bodied and dignified; he will surely enjoy great fame. At the time Shiqi alone knew Fang's worth. He died at the age of seventy-four. He wrote Commentary on the Original Meaning of the Book of Changes in six juan, Commentary on the Four Books in ten juan, Commentary on Zhuangzi in four juan, and Collected Poetry and Prose from the Hongjue Hall in six juan. In the collection, works visiting the Baisha Shrine and the Treatise on Master Baisha fully reveal the source of his lineage. Among those in Guangdong who resolved their will and practiced steadfastly, after Fang came Feng Chengxiu and Lao Tong.
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成修，字達夫，南海人。 父遠出不歸，成修生有至性，語及其父，輒涕泗交頤。 進士，選庶吉士，散館改吏部主事。 晉禮部祠祭司郎中，典試福建、四川，督學貴州，揭條約十四則以訓士。 成修初計偕，即遍訪其父跡。 得官後，兩次乞假尋親，卒無所遇，不復出。 授經里中，粹然師範。 年八十，計其父已百有一齡。 乃持服三年，終身衣布。 乙卯重宴鹿鳴，逾年卒，年九十有五。
Chengxiu, styled Dafu, came from Nanhai. His father went far away and did not return; Chengxiu was born with utmost sincerity, and whenever he spoke of his father tears streamed down his face. A jinshi, selected as Hanlin bachelor, after leaving the Hanlin he was changed to a principal clerk in the Board of Civil Officials. Promoted to director in the Sacrificial Ceremonies Bureau of the Board of Rites, he served as chief examiner of Fujian and Sichuan, educational commissioner of Guizhou, and posted fourteen articles of covenant to instruct scholars. When Chengxiu first went to the capital for the examinations, he already searched everywhere for traces of his father. After obtaining office he twice begged leave to seek his parent, found nothing, and never went out again. He taught the classics in his village—a pure model as teacher. At eighty he calculated that his father would already be one hundred and one. Thereupon he wore mourning for three years and wore cloth all his life. At the yimao repeat banquet for senior licentiates, a year later he died, aged ninety-five.
125
潼，字潤芝，亦南海人。 舉人。 髫齡時，母常於榻上授毛詩，長遂習焉。 盧文弨視學湖南，召之往。 至冬乃歸，母思念殊切。 抵家時漏三下，跪母榻前，母且泣且撫之曰：「其夢也耶？」 潼悲不自勝，自是絕意進取，侍養十有六年而母卒。 潼哀毀骨立，杖而後起。 家人或失潼所在，即於殯所覓之，則已慟哭失聲矣。 又痛早孤，故以莪野為號。 嘗言：「讀孔子書，得一言，曰『務民之義』； 讀孟子書，得一言，曰『強為善而已矣』； 讀朱子書，得一言，曰『切己體察』。」 著有《四書擇粹》十二卷，《孝經考異選註》二卷，《救荒備覽》四卷，《荷經堂古文詩稿》四卷。
Tong, styled Runzhi, was also from Nanhai. A provincial graduate. In childhood his mother often taught him the Book of Odes on her couch; when grown he continued the practice. Lu Wenchao, as educational commissioner of Hunan, summoned him to come. He returned only in winter; his mother missed him intensely. When he reached home it was the third watch; kneeling before his mother's couch, she wept and stroked him, saying: "Is this a dream? Tong grieved beyond bearing; from then on he abandoned all ambition for advancement and served his mother for sixteen years until she died. Tong mourned until he was wasted to the bone and could rise only with a staff. When the family could not find Tong, they looked at the mourning hall and there he was, already wailing aloud. Grieving also for early orphanhood, he took E'ye as his sobriquet. He once said: "Reading Confucius's books, I gained one saying: 'Devote yourself to the duties proper to the people'; reading Mencius's books, one saying: 'Just strive to do good'; reading Zhu Xi's books, one saying: 'Apply it to yourself and examine it closely.' He wrote Selected Essentials of the Four Books in twelve juan, Selected Commentary on Textual Variants in the Classic of Filial Piety in two juan, Comprehensive Guide to Famine Relief in four juan, and Ancient Prose and Poetry Drafts from the Hejing Hall in four juan.
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勞史，字麟書，餘姚人。 世為農。 少就傅讀書，長躬耕養父母，夜則披卷莊誦。 讀朱子小學、中庸序，慨然發憤，以道自任，舉動必依於禮。 繼讀朱子近思錄，立起設香案，北面稽首曰：「吾師在是矣！」 常自刻責，謂：「天之命我者，若君之詔臣，父之詔子。 一廢職，即膺嚴譴，一墜家業，即窮無所歸，可不慎哉！」 其論學以為始於不妄語，不妄動，即極諸至誠無息。 接後學，委曲進誠，雖傭工下隸皆引之鄉道，曰：「盡爾職分，務實做去，終身不懈，即聖賢矣。 勿過自薄也。」 聞者莫不爽然。 里中負販者近史居，不敢貨偽物。 芻兒牧童或折棄矰繳，毀機穽。 有鬥爭，就史質，往往置酒求解。 門人桑調元自錢塘來謁，論學數日。 將別，送之曰：「吾壽不過三年，恐不復相見。 行矣勉之！」 後三年九月，謂門人汪鑑曰：「不過今月，吾將去矣！」 遂遍詣親友家，與老者言所以教，少者言所以學，令家人治木飭後事。 晦前一夕，沐浴更衣，移榻正寢，炳燭晏坐如平時，旋就寢。 明晨，撫之冰矣。 調元為刻其遺書十卷，其書謂易之為道，細無不該，遠無不屆，故多本易理以推人物之性。
Lao Shi, styled Linshu, came from Yuyao. His family were farmers for generations. In youth he studied with a teacher; grown, he plowed the fields to support his parents, and at night spread his books and read aloud with solemnity. Reading Zhu Xi's Elementary Learning and the Preface to the Doctrine of the Mean, he sighed and resolved in indignation to take the Way upon himself; in every action he adhered to ritual. Then reading Zhu Xi's Reflections on Things Near at Hand, he immediately rose, set out an incense table, bowed facing north, and said: "My teacher is here! He constantly reproached himself, saying: "Heaven's charge to me is like a lord's command to a minister, a father's command to a son. One dereliction of duty brings severe reproof; one ruin of the family estate leaves one with nowhere to return—can one not be cautious! His teaching held that it begins with not speaking falsely and not acting rashly—that is the utmost of utmost sincerity without ceasing. In receiving later students he tactfully led them with sincerity; even hired laborers and low servants he guided toward the Way, saying: "Fulfill your duties, earnestly act them out, never slacken all your life—that is to be a sage. Do not undervalue yourself too much. Those who heard were all refreshed. Peddlers in the village near Shi's dwelling dared not sell counterfeit goods. Herdboys and shepherd boys sometimes broke and discarded crossbow strings and destroyed snares. When there were quarrels they went to Shi for judgment; often he set out wine to reconcile them. His disciple Sang Diaoyuan came from Qiantang to visit him; they discussed learning for several days. When about to part, he saw him off saying: "My life will not exceed three years; I fear we shall not meet again. Go, and exert yourself! Three years later, in the ninth month, he told his disciple Wang Jian: "Before this month is out, I shall depart! Thereupon he visited every friend and kinsman's home, telling the old what to teach and the young what to learn, and ordered his family to prepare wood and arrange funeral affairs. On the eve of the last day of the month he bathed, changed clothes, moved his couch to the main bedchamber, lit candles and sat at ease as in ordinary times, then went to sleep. At dawn next morning, when touched he was cold as ice. Diaoyuan printed his posthumous writings in ten juan; the book holds that the Way of the Changes embraces the minute without omission and reaches afar without limit, so he often based himself on Changes principles to infer human nature.
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調元，字弢甫，錢塘人，為孝子天顯之子。 天顯親病革，合羊脂和粥以進。 親死，抱鐺而哭，人為繪抱鐺圖。 調元受業於史，得聞性理之學。 ，召試通知性理，欽賜進士，授工部主事，引疾歸。 調元主九江濂溪書院，構須友堂，祠餘山先生，以著淵源有自，餘山，史自號也。 調元東皋別業又辟餘山書屋，以友教四方之士。 為人清鯁絕俗，足跡遍五嶽。 晚主灤源書院，益暢師說。
Diaoyuan, styled Taofu, came from Qiantang and was the son of the filial son Tianxian. When Tianxian's parent was critically ill, he mixed mutton fat into gruel and presented it. When the parent died he embraced the cauldron and wept; people painted the picture Embracing the Cauldron. Diaoyuan received instruction from Shi and heard the learning of human nature and principle. In the eleventh year of Yongzheng he was summoned to examination on Neo-Confucian principle, granted jinshi by imperial favor, appointed principal clerk in the Board of Works, and returned on plea of illness. Diaoyuan headed the Lianxi Academy at Jiujiang, built the Hall of Needing Friends, and sacrificed to Master Yushan to show lineage with clear source—Yushan was Shi's sobriquet. At his Donggao country estate Diaoyuan also opened the Yushan Book Hall to befriend and teach scholars from all quarters. As a man he was pure, upright, and aloof from the vulgar; his footsteps reached all Five Sacred Peaks. In later years he headed the Luanyuan Academy and further expounded his master's teaching.
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鑒，餘姚人。 父死於雲南，鑒護喪歸至漢川，遇大風，舟且覆，抱棺大哭，誓以身殉。 忽風回得泊沙渚，眾呼為孝子。 為人尚氣節，史戒之曰：「英氣，客氣也。 其以問學融化之。」 史之歿也，鑒實左右焉。
Jian was a native of Yuyao. His father died in Yunnan; Jian escorted the coffin home to Hanchuan, met a great wind, the boat nearly capsized; he embraced the coffin and wept aloud, vowing to die with it. Suddenly the wind turned and they moored on a sandbar; the crowd called him a filial son. As a man he valued moral fiber; Shi admonished him: "Heroic spirit is guest spirit. Use learning to melt it away. When Shi died, Jian was truly at his side.
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顧棟高，字震滄，無錫人。 進士，授內閣中書。 雍正間，引見，以奏對越次罷職。 ，特詔內外大臣薦舉經明行修之士，所舉四十餘人。 惟大學士張廷玉、尚書王安國、侍郎歸宣光舉江南舉人陳祖範，尚書汪由敦舉江南舉人吳鼎，侍郎錢陳群舉山西舉人梁錫璵，大理寺卿鄒一桂舉棟高，此四人，論者謂名實允孚焉。 尋皆授國子監司業。 棟高以年老不任職，賜司業銜。 皇太后萬壽，棟高入京祝嘏，召見，拜起令內侍扶掖。 棟高奏對，首及吳敝俗，請以節儉風示海內，上嘉之。 陛辭，賜七言律詩二章。 二十二年，南巡，召見行在，加祭酒銜，賜御書「傳經耆碩」四字。 二十四年，卒於家，年八十一。
Gu Donggao, styled Zhencang, came from Wuxi. A jinshi, appointed a secretary in the Grand Secretariat. During the Yongzheng reign he was presented to the throne; because his memorial replies overstepped protocol he was dismissed from office. In the fifteenth year of Qianlong a special edict ordered inner and outer ministers to recommend scholars clear in the classics and upright in conduct; more than forty were recommended. Only Grand Secretary Zhang Tingyu, Minister Wang Anguo, and Vice Minister Gui Xuanguang recommended the Jiangnan provincial graduate Chen Zufan; Minister Wang Youdun recommended the Jiangnan provincial graduate Wu Ding; Vice Minister Qian Chenqun recommended the Shanxi provincial graduate Liang Xiyu; and Chief Minister of the Court of Judicial Review Zou Yigui recommended Donggao—these four, commentators said, matched name and reality. Soon all were appointed vice directors of the Imperial Academy. Donggao, on account of old age, could not take office and was granted the rank of vice director. On the empress dowager's birthday Donggao entered the capital to offer congratulations, was summoned for audience, and when bowing and rising was supported by inner attendants. In his memorial reply Donggao first spoke of the vulgar customs of Wu and asked that frugality be displayed to the empire; the emperor commended this. On taking leave from audience he was granted two regulated poems in seven characters. In the twenty-second year, during the southern tour, he was summoned to audience at the temporary palace, given the additional rank of libationer, and granted the imperial inscription "Venerable Master Who Transmits the Classics" in four characters. In the twenty-fourth year he died at home, aged eighty-one.
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所學合宋、元、明諸儒門徑而一之，援新安以合金谿，為調停之說。 著大儒粹語二十八卷，又著春秋大事表百三十一篇，條理詳明，議論精覈，多發前人所未發。 毛詩類釋二十一卷，續編三卷，採錄舊說，發明經義，頗為謹嚴。 其尚書質疑二卷，多據臆斷，不足以言心得。 大抵棟高窮經之功，春秋為最，而書則用力少也。
His learning united the paths of Song, Yuan, and Ming Confucians into one, using Xin'an to harmonize with Jinxi—a mediating doctrine. He wrote Pure Sayings of Great Confucians in twenty-eight juan, and also Major Events Tables for the Spring and Autumn Annals in 131 sections—detailed in arrangement, precise in argument, often developing what predecessors had not. Classified Explanations of the Mao Odes in twenty-one juan with a continuation in three juan collected old interpretations and clarified the classics, and was quite rigorous. His Doubts on the Documents in two juan relied mostly on conjecture and is insufficient to speak of genuine insight. Generally Donggao's effort in exhausting the classics was greatest in the Spring and Autumn Annals, and least in the Documents.
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陳祖範，字亦韓，常熟人。 舉人，其秋禮部中式，以病不與殿試。 歸，僦廛華匯之濱，楗戶讀書。 居數年，詔天下設書院以教士，大吏爭延為師，訓課有法。 或一二年輒辭去，曰：「士習難醇，師道難立。 且此席似宋時祠祿，仕而不遂者處焉。 吾不求仕，而久與其列為汗顏耳。」 薦舉經學，祖範褒然居首。 以年老不任職，賜司業銜。 ，卒於家，年七十有九。 所撰述有經咫一卷，膺薦時錄呈御覽。 文集四卷，詩集四卷，掌錄二卷。 祖範於學務求心得，論易不取先天之學，論書不取梅賾，論詩不廢小序，論春秋不取義例，論禮不以古制違人情，皆通達之論。 同縣顧主事鎮傳其學。
Chen Zufan, styled Yihan, came from Changshu. A provincial graduate; that autumn he passed the Ministry of Rites examination but, owing to illness, did not attend the palace examination. Returning home, he rented a shop on the bank of Huahui, barred his door, and read. After several years an edict ordered academies established throughout the empire to teach scholars; great officials competed to invite him as teacher, and his instruction had method. After a year or two he always resigned, saying: "Scholarly habits are hard to refine; the teacher's Way is hard to establish. Moreover this chair resembles the stipends of Song times—a place for those who sought office but did not succeed. I do not seek office, yet to long remain in their ranks shames me. When classics learning was recommended, Zufan stood foremost. On account of old age he could not take office and was granted the rank of vice director. In the eighteenth year he died at home, aged seventy-nine. His writings include A Span of the Classics in one juan, recorded and presented for imperial viewing when he was recommended. Collected Writings in four juan, Collected Poems in four juan, and Recorded Discourses in two juan. In learning Zufan sought genuine insight; on the Changes he rejected Prior Heaven learning, on the Documents he rejected Mei Ze, on the Odes he did not discard the small prefaces, on the Spring and Autumn Annals he rejected principle-categories, on the Rituals he did not let ancient institutions violate human feeling—all penetrating views. Fellow townsman Gu Zhen of the Secretariat transmitted his learning.
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吳鼎，字尊彝，金匱人。 舉人，授司業。 洊擢翰林院侍講學士，轉侍讀學士。 大考降左春坊左贊善，遷翰林院侍講，旋休致。 所撰有易例舉要二卷，十家易象集說九十卷。 裒宋俞琰、元龍仁夫、明來知德等十家易說，以繼李鼎祚、董楷之後。 其東莞學案，則專攻陳建學蔀通辨作也。 兄鼐，亦通經，深於易、三禮。
Wu Ding, styled Zunyi, came from Jingui. A provincial graduate, appointed vice director. Repeatedly promoted to Hanlin reader-in-waiting, then transferred to expositor-in-waiting. In the grand evaluation demoted to left assistant in the Eastern Palace, transferred to Hanlin reader, and soon retired. His writings include Essential Examples of the Changes in two juan and Collected Explanations of the Images from Ten Masters of the Changes in ninety juan. He gathered the Changes interpretations of ten masters—Song Yu Yan, Yuan Long Renfu, Ming Lai Zhide, and others—to continue after Li Dingzuo and Dong Kai. His Case Study of Dongguan was written specifically to attack Chen Jian's Learning Ramparts and Comprehensive Discrimination. His elder brother Nai also mastered the classics and was deep in the Changes and the Three Rites.
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梁錫璵，字確軒，介休人。 舉人，亦授司業，與吳鼎同食俸辦事，不為定員。 ，命直上書房，累遷詹事府少詹事。 大考降左庶子，擢祭酒，坐遺失書籍鐫級。 膺薦時，以所撰易經揆一呈御覽。 鼎、錫璵並蒙召對，面諭曰：「汝等以是大學士、九卿公保經學，朕所以用汝等去教人。 是汝等積學所致，不是他途幸進。」 又曰：「窮經為讀書根本。 但窮經不徒在口耳，須要躬行實踐。 汝等自己躬行實踐，方能教人躬行實踐。」 鼎、錫璵頓首祇謝。 又奉諭：「吳鼎、梁錫璵所著經學，著派翰林二十員、中書二十員，在武英殿各謄寫一部進呈。 原書給還本人。 所有紙札、飯食皆給於官。 著梁詩正、劉統勳董理其事。」 稽古之榮，海內所未有也。
Liang Xiyu, styled Quexuan, came from Jiexiu. A provincial graduate, also appointed vice director; with Wu Ding he shared salary and handled affairs, not as a fixed quota. In the seventeenth year he was ordered directly to the Upper Study and was repeatedly promoted to junior tutor in the Household of the Heir Apparent. In the grand evaluation demoted to left assistant tutor, promoted to libationer, then reduced in rank for losing books. When recommended he presented his Harmonizing Unity of the Classic of Changes for imperial viewing. Ding and Xiyu were both summoned for audience and personally instructed: "You were recommended for classics learning by grand secretaries and the Nine Ministers—that is why I employ you to teach others. This comes from your accumulated learning, not advancement by other paths. He also said: "Exhausting the classics is the root of reading. But exhausting the classics is not merely in ear and mouth—you must personally practice it. Only when you yourselves personally practice can you teach others to personally practice. Ding and Xiyu bowed their heads in thanks. They also received instruction: "The classics learning written by Wu Ding and Liang Xiyu—assign twenty Hanlin members and twenty secretaries each to copy one set in the Hall of Military Glory and present it. Return the original books to the authors. All paper and meals are supplied by the government. Assign Liang Shizheng and Liu Tongxun to supervise the matter. Such honor for revering antiquity was unprecedented within the seas.
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孟超然，字朝舉，閩縣人。 進士，選庶吉士，改兵部主事，累遷吏部郎中。 三十年，典廣西試，尋督學四川，廉正不阿，遇士有禮。 以蜀民父子兄弟異居者眾，作厚俗論以箴其失。 旋以親老，請急歸，年甫四十二，遂不出。 性至孝，侍父疾，躬執廁牏。 戚族喪娶，雖空乏必應。 嘗嘆服徐陵「我輩猶有車可賣」之言。 其學以懲忿、窒慾、改過、遷善為主。 嘗曰：「變化氣質，當學呂成公； 刻意自責，當學吳聘君。」 又曰：「談性命，則先儒之書已詳，不如歸諸實踐； 博見聞，則將衰之年無及，不如反諸身心。」 其讀商子云：「論至德者，不和於俗； 成大功者，不謀於眾。 聖人苟可以強國，不法其故，苟可以利民，不循其禮，以為此王介甫之先驅也。 然鞅猶明於帝王霸之說，介甫乃以言利為堯、舜、周公之道，又鞅之不如矣。」 其論楊時云：「龜山得伊、洛之正傳，開道南之先聲。 然為人身後文，如溫州陳君、李子約、許德佔、張進、孫龍圖諸墓誌，往往述及釋氏之學，而讚之曰『安』、曰『定』、曰『靜』，毋惑乎後之學者，援儒入墨，紛紛不已也。」
Meng Chaoran, styled Chaoju, came from Min County. A jinshi, selected as Hanlin bachelor, changed to principal clerk in the Board of War, and repeatedly promoted to director in the Board of Civil Officials. In the thirtieth year he served as chief examiner of Guangxi, then as educational commissioner of Sichuan—incorrupt and unyielding, treating scholars with courtesy. Because many Shu people lived separately as fathers, sons, and brothers, he wrote On Thickening Custom to admonish the fault. Soon, on account of aged parents, he requested urgent leave to return; he was only forty-two and never went out again. By nature he was utmost in filial piety; when serving his father's illness he personally attended the privy. For kinsmen's funerals and weddings, however empty his means he always responded. He once sighed in admiration at Xu Ling's words: "We still have a carriage to sell." His learning took restraining anger, checking desire, correcting faults, and moving toward good as its main themes. He once said: "To transform temperament, one should study Master Lu Chenggong; to reproach oneself deliberately, one should study Master Wu Pingjun. He also said: "On human nature and Heaven's mandate, the books of earlier Confucians are already detailed—better to return to practical conduct; for broad learning, the declining years have no time—better to turn back to body and heart. Reading the Book of Lord Shang he noted: "Those who discuss supreme virtue do not harmonize with custom; those who achieve great merit do not consult the multitude. If a sage can strengthen the state, he need not follow old ways; if he can benefit the people, he need not observe old ritual—he took this as the forerunner of Wang Jiepu. Yet Shang Yang still understood the doctrines of emperors, kings, and hegemons; Jiepu took speaking of profit as the Way of Yao, Shun, and the Duke of Zhou—he fell even below Shang Yang. On Yang Shi he wrote: "Guishan received the orthodox transmission of Cheng and Luo and opened the first voice of the Southern Way. Yet in posthumous writings for others, such as the tomb inscriptions for Master Chen of Wenzhou, Li Ziyue, Xu Dezhan, Zhang Jin, and Sun Longtu, he often described Buddhist learning and praised it as 'peace,' 'stillness,' and 'quiet'—no wonder later scholars endlessly drew Confucianism toward Mohism."
135
超然性靜，家居杜門卻掃。 久之，巡撫徐嗣曾請主鼇峰書院，倡明正學。 閩之學者，以安溪李光地、寧化雷鋐為最。 超然輩行稍後，而讀書有識，不為俗學所牽，則後先一揆也。 居喪時，考士喪禮、荀子及宋司馬光、程子、朱子說，並採近代諸儒言論，以正閩俗喪葬之失，著喪禮輯略二卷。 傷不葬其親者惑形家言以速禍，取孟子「掩之誠是」之語，作誠是錄一卷。 他著有焚香錄、觀復錄、晚聞錄。
Chaoran was quiet by nature; at home he shut his door and swept away visitors. After long time Governor Xu Sizeng asked him to head the Aofeng Academy and advocate orthodox learning. Among Fujian scholars, Li Guangdi of Anxi and Lei Hong of Ninghua were foremost. Chaoran's generation came slightly later, but in reading he had discernment and was not pulled by vulgar learning—in earlier and later they were of one measure. During mourning he studied the Scholar's Mourning Rites, Xunzi, and the accounts of Song Sima Guang, Master Cheng, and Master Zhu, and gathered recent Confucians' words to correct Fujian customs in funerals and burial, writing Abridged Mourning Rites in two juan. Grieved that those who did not bury their parents were misled by geomancers' words to hasten disaster, he took Mencius's phrase 'to cover them is truly right' and wrote Record of True Rightness in one juan. His other works include Record of Burning Incense, Record of Returning to the Origin, and Record of Late Hearings.
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汪紱，初名烜，字燦人，婺源人。 諸生。 少禀母教，八歲，四子書、五經悉成誦。 家貧，父淹滯江寧，侍母疾累年，十日未嘗一飽。 母歿，紱走詣父，勸之歸。 父曰：「昔人言家徒四壁，吾壁亦屬人。 若持吾安歸？」 叱之去。 紱乃之江西景德鎮，畫碗，傭其間。 然稱母喪，不御酒肉。 後飄泊至閩中，為童子師。 及授學浦城，從者日進。 聞父歿，一慟幾殆，即日奔喪，迎櫬歸。
Wang Fu, original name Xuan, styled Canren, came from Wuyuan. A licentiate. In youth he received his mother's teaching; at eight he could recite the Four Books and Five Classics entirely. The family was poor; his father lingered in Jiangning; he attended his mother's illness for years and went ten days without a full meal. When his mother died Fu ran to his father and urged him to return. His father said: "People say 'only four bare walls'—my walls too belong to others. If you take me, where can I return? He scolded him away. Fu then went to Jingdezhen in Jiangxi, painted bowls, and worked as a hired laborer. Yet he observed mourning for his mother and did not partake of wine or meat. Later he drifted to Fujian and became a schoolteacher for boys. When he taught at Pucheng, followers increased daily. When he heard his father had died he grieved nearly to death; that very day he rushed to mourning and brought the coffin home.
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紱自二十後，務博覽，著書十餘萬言，三十後儘燒之。 自是凡有述作，凝神直書。 自六經下逮樂律、天文、地輿、陣法、術數無不究暢，而一以宋五子之學為歸。 著有易經詮義十五卷，尚書詮義十二卷，詩經詮義十五卷，四書詮義十五卷，詩韻析六卷，春秋集傳十六卷，禮記章句十卷、或問四卷，參讀禮志疑二卷，樂經律呂通解五卷，樂經或問三卷，孝經章句一卷。 其參讀禮志疑多得經意，可與陸隴其書並存。
From twenty on Fu sought broad reading and wrote more than a hundred thousand words; after thirty he burned them all. Thereafter whenever he wrote he concentrated his spirit and wrote straight through. From the Six Classics down to pitch pipes, astronomy, geography, battle formations, and numerology—nothing he did not exhaust—and all returned to the learning of the Five Masters of Song. He wrote Explanatory Meaning of the Classic of Changes in fifteen juan, Explanatory Meaning of the Documents in twelve juan, Explanatory Meaning of the Classic of Poetry in fifteen juan, Explanatory Meaning of the Four Books in fifteen juan, Analysis of Poetic Rhymes in six juan, Collected Commentary on the Spring and Autumn Annals in sixteen juan, Chapter and Sentence Commentary on the Record of Rituals in ten juan with Questions in four juan, Doubts on Reading the Rituals in two juan, Comprehensive Explanation of Pitch Pipes in the Classic of Music in five juan, Questions on the Classic of Music in three juan, and Chapter and Sentence Commentary on the Classic of Filial Piety in one juan. His Doubts on Reading the Rituals often grasped the classics' intent and can stand alongside Lu Longqi's book.
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紱之論學，謂學不可不知要。 然所以得要，正須從學得多後，乃能揀擇出緊要處。 謂易理全在像、數上乘載而來。 謂書歷象、禹貢、洪範須著力去考，都是經濟。 謂詩只依字句吟詠，意味自出。 謂看周禮，須得周公之心，乃於宏大處見治體之大，於瑣屑處見法度之詳。 謂春秋非理明義精，殆未可學。 謂「格物」之「格」訓「至」，如書言「格於上下」、「格於皇天」，皆「至到」之義。 上文「致知」字為「推致」，則「格物」為「窮至物理」甚明。 謂「性與天道不可得聞」，直是不可得聞，陸、王家因早聞性天，而未嘗了悟，又果於自信，遺害後人也。 謂周子言「一」，言「無欲」，程子言「主一」，言「無適」，微有不同。 周子所謂「一」者天也，所謂「欲」者人也。 純乎天，不參以人，一者即無欲也。 程子所謂「一」者事也，所謂「適」者心也。 一其心於所事，而不強事以成心，無適之謂一也。 當時大興朱筠讀其書，稱其信乎以人任己，而頡頑古人。 其後善化唐鑑亦稱其功夫體勘精密，由不欺以至誠明。 紱初聘於江，比歸娶，江年二十八矣。 江嘗語諸弟子曰：「吾歸汝師三十年，未嘗見一怒言、一怒色也。」 ，卒，年六十八。 子思謙，增生，毀卒。 同縣-{余}-元遴傳其學。
In Fu's teaching on learning, he said one cannot fail to know essentials. Yet to obtain essentials one must first learn much, then one can select what is crucial. He held that Changes principle is entirely borne on images and numbers. He held that in the Documents the calendar, stars, Yu's Tribute, and Great Plan must be studied with effort—all are statecraft. He held that in the Odes one need only chant by word and line and meaning emerges of itself. He held that in reading the Rites of Zhou one must grasp the Duke of Zhou's heart—then in the grand one sees the greatness of governance, in the minute the detail of law. He held that the Spring and Autumn Annals cannot be studied unless principle is clear and meaning refined. He held that 'ge' in 'ge wu' is glossed as 'reach,' as the Documents says 'reach above and below' and 'reach to August Heaven'—all mean 'arrive at.' Since 'extend knowledge' above means 'extend and reach,' then 'ge wu' as 'exhaustively reach physical principle' is very clear. He held that 'human nature and Heaven's Way cannot be heard' means simply that they cannot be heard; the Lu and Wang schools because they heard nature and Heaven early yet never truly understood, and were firm in self-confidence, harmed later people. He held that Master Zhou spoke of 'one' and 'without desire,' Master Cheng of 'holding to one' and 'without deviation'—slightly different. What Master Zhou called 'one' is Heaven; what he called 'desire' is human. Pure Heaven without human admixture—one is without desire. What Master Cheng called 'one' is affairs; what he called 'deviation' is the heart. Unifying the heart in affairs without forcing affairs to complete the heart—this is what 'without deviation' means by 'one.' At the time Zhu Yun of Daxing read his books and praised him as truly trusting people to fulfill himself while stubbornly opposing the ancients. Later Tang Jian of Shanhua also praised his effort in bodily examination as precise, from not deceiving to utmost sincerity and clarity. Fu was first betrothed to Jiang; when he returned to marry, Jiang was already twenty-eight. Jiang once told the disciples: "In the thirty years since I joined your master I have never seen one angry word or one angry look. He died at the age of sixty-eight. His son Sisqian, an enrolled student, died from grief. Fellow townsman Yu Yuanlin transmitted his learning.
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元遴，字秀書。 諸生。 著有庸言、詩經蒙說、畫脂集。
Yuanlin, styled Xiushu. A licentiate. He wrote Commonplace Words, Elementary Explanations of the Classic of Poetry, and Collection of Painting Grease.
140
姚學塽，字晉堂，歸安人。 性靜介。 孩稚時，見物不取。 父兄坐庭上，久侍立，足不動。 既長，讀書，毅然以身學。 父喪骨毀，感動鄉里。 進士，以中書用。 時和珅為大學士，中書於大學士例執弟子禮，學塽恥之，遂歸。 後四年和珅伏誅，始入都任職。 十三年，主貴州鄉試。 歸途聞母憂，痛父母不得躬侍祿養，遂終身不以妻子自隨。 服闋，至京，轉兵部主事，遷職方司郎中。 妻張有婦德，畜一妾請遣侍京寓，不許，乃歸妾父。 妾方氏，十七，曰：「婦人從一者也，吾事有主矣。」 竟不嫁。
Yao Xueshuang, styled Jintang, came from Gui'an. By nature he was quiet and upright. As a child, seeing things he did not take them. When father and elder brothers sat in the courtyard he stood attending for long periods without moving his feet. Grown, in reading he resolutely took learning as his person. At his father's death his bones wasted with grief, moving the village. A jinshi, appointed a secretary. At the time Heshen was grand secretary; secretaries by custom performed disciple rites toward grand secretaries—Xueshuang was shamed and returned home. Four years later Heshen was executed; only then did he enter the capital and take office. In the thirteenth year he served as chief examiner of the Guizhou provincial examination. On the return journey he heard of mourning for his mother; grieving that his parents could not personally receive his salary support, he never thereafter took wife or children with him. When mourning ended he came to the capital, transferred to principal clerk in the Board of War, and was promoted to director in the Bureau of Appointments. His wife Zhang had woman's virtue; she kept a concubine and asked to send her to attend his Beijing residence—he did not permit it, and returned the concubine to her father. The concubine Fang, seventeen, said: "A woman follows one; my service already has a master. She never remarried.
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學塽居京師四十年，若旅人之阨者，僦僧寺中，霜華盈席，危坐不動。 居喪時有氈帽一，布羔裘一，終身服之，藍褸不改，蓋所謂終身之喪者。 初彭齡掌兵部，請學塽至堂上，躬起肅揖之，學塽亦不往謝。 大學士百齡兼管兵部，屢詢司員姚某何在，欲學塽詣其宅一見之，終不往也。 學塽六十生辰，同里姚文田貽酒二罌為壽，固辭。 文田曰：「他日以此相報可乎？」 乃受之。 學塽之學，由狷入中行。 以敬存誠，從嚴毅清苦中發為光風霽月。 闇然不求人知，未嘗向人講學。 病篤，握其友潘諮手曰：「君勉矣！ 人生獨知之地，鮮無愧者。 我生平竭蹶，竟如此止。 君亦就衰盡，所得為俟年而已。」 遂逝，年六十有六。
Xueshuang lived in the capital forty years like a traveler in straits, renting in a monastery; frost covered his mat yet he sat upright without moving. During mourning he had one felt cap and one lambskin robe, which he wore all his life without mending the rags—what is called lifelong mourning. When Peng Ling first headed the Board of War he invited Xueshuang to the hall and personally rose to bow respectfully; Xueshuang also did not go to thank him. Grand Secretary Bai Ling also concurrently headed the Board of War and repeatedly asked where Clerk Yao was, wanting Xueshuang to visit his residence—he never went. On Xueshuang's sixtieth birthday fellow townsman Yao Wentian sent two jars of wine as congratulations; he firmly declined. Wentian said: "May I repay this another day? Only then did he accept. Xueshuang's learning entered the Mean from resoluteness. With reverence preserving sincerity, from stern hardship and austerity he issued forth as clear breeze after rain. Hidden, not seeking others' knowledge, he never lectured to others on learning. As his illness worsened he grasped his friend Pan Zi's hand and said: "Exert yourself, friend! In life's realm of solitary knowing, few are without shame. All my life I have struggled hard, yet it ends just like this. You too are nearing decline; what remains is to await the years. He then passed away, aged sixty-six.
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諮，字少白，會稽人。 少卓犖，好獨遊天下奇山水，足跡逾數万裡。 與學塽友善，日求寡過，以無玷古人。 與長民者言，言愛人； 與里老言，言耕鑿樹畜； 與士人言，言孝弟忠信。 遇名下士，則告以實行為首務，尤競競於義利之辨。 居惟一襥被，日兩蔬食。 食有餘，則以給人之困者。 有數人賚金為其母壽，不可返，乃各取少許。 其母知之，怒曰：「汝見僧以如來像丐巿者乎？ 吾其為像也！」 乃謝而盡散之。 著有古文八卷，詩五卷，常語二卷。
Zi, styled Shaobai, came from Kuaiji. In youth he was outstanding; he loved to travel alone through the world's strange mountains and waters; his footsteps exceeded tens of thousands of li. He was friendly with Xueshuang, daily seeking to reduce faults so as not to stain the ancients. Speaking with those who govern the people, he spoke of loving people; speaking with village elders, he spoke of plowing, digging, planting, and raising livestock; speaking with scholars, he spoke of filial piety, brotherliness, loyalty, and faith. Meeting renowned scholars he told them practical conduct was the first task, especially vigilant in distinguishing righteousness from profit. In dwelling he had only one bundle of bedding; daily two vegetable meals. When food remained he gave it to those in hardship. Several men brought gold for his mother's birthday; unable to return it, he took a little from each. When his mother learned of it she angrily said: "Have you seen monks begging in the market with images of the Tathagata? Am I such an image! He then apologized and distributed it all. He wrote Ancient Prose in eight juan, Poetry in five juan, and Common Sayings in two juan.
143
唐鑑，字鏡海，善化人。 父仲冕，陝西布政使，自有傳。 鑑，進士，改庶吉士。 十六年，授檢討。 二十三年，授浙江道監察御史。 坐論淮鹽引地一疏，吏議鐫級，以六部員外郎降補。 會宣宗登極，詔中外大臣各舉所知，諸城劉鐶之薦鑑出知廣西平樂府，擢安徽寧池太廣道。 調江安糧道，擢山西按察使。 遷貴州，擢浙江布政使，調江寧，內召為太常寺卿。 海疆事起，嚴劾琦善、耆英等，直聲震天下。 鑑潛研性道，宗尚洛、閩諸賢。 著學案小識，推陸隴其為傳道之首，以示宗旨。
Tang Jian, styled Jinghai, came from Shanhua. His father Zhongmian was governor of Shaanxi and has his own biography. Jian, a jinshi, was changed to Hanlin bachelor. In the sixteenth year he was appointed reviser. In the twenty-third year he was appointed censor of the Zhejiang circuit. For a memorial discussing Huai salt certificate lands he was reduced in rank by official review and demoted to fill a vacancy as vice director in one of the Six Boards. When Emperor Xuanzong ascended the throne an edict ordered inner and outer ministers each to recommend those they knew; Liu Huanzhi of Zhucheng recommended Jian and he was sent out as prefect of Pingle in Guangxi, then promoted to intendant of Ningchi-Taiguang in Anhui. Transferred to grain intendant of Jiang'an, promoted to judicial commissioner of Shanxi. Moved to Guizhou, promoted to financial commissioner of Zhejiang, transferred to Jiangning, and summoned within the capital as chief minister of the Court of Imperial Sacrifices. When the coastal crisis arose he sternly impeached Qishan, Qiying, and others; his upright reputation shook the empire. Jian secretly studied human nature and the Way and revered the sages of Luo and Min. He wrote Brief Knowledge of Case Studies, placing Lu Longqi first among those who transmitted the Way, to show his standard.
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時蒙古倭仁，湘鄉曾國籓，六安吳廷棟，昆明竇垿、何桂珍皆從鑑考問學業，陋室危坐，精思力踐。 年七十，斯須必敬。 致仕南歸，主講金陵書院。 文宗踐阼，有詔召鑑赴闕，入對十五次，中外利弊，無所不罄。 上以其力陳衰老，不復強之服官，令還江南，矜式多士。 ，還湘，卜居於寧鄉之善嶺山，深衣蔬食，泊然自怡。 晚歲著讀易小識，編次朱子全集，別為義例，以發紫陽之蘊。 十一年，卒，年八十有四。 曾國籓為上遺疏，賜諡確慎。 著有朱子年譜考異、省身日課、畿輔水利備覽、易反身錄、讀禮小事記等書。
At the time Woren of Mongolia, Zeng Guofan of Xiangxiang, Wu Tingdong of Lu'an, and Dou Kai and He Guizhen of Kunming all studied with Jian, sitting upright in humble rooms, thinking deeply and practicing strenuously. At seventy, in every moment he was reverent. Retiring south, he lectured at the Jinling Academy. When Emperor Wenzong ascended the throne an edict summoned Jian to court; he entered audience fifteen times and fully expounded inner and outer advantages and disadvantages. The emperor, because he strongly stated his old age, no longer forced him to serve in office and ordered him back to Jiangnan to be a model for many scholars. In the second year he returned to Hunan and chose to dwell on Shanling Mountain in Ningxiang, wearing deep robes and eating vegetables, content and at ease. In his later years he wrote Brief Knowledge of Reading the Changes, arranged Zhu Xi's collected works with separate categories of meaning to unfold Ziyang's profundity. In the eleventh year he died, aged eighty-four. Zeng Guofan submitted a posthumous memorial for him; he was granted the posthumous title Que Shen. His works include Textual Variants in Zhu Xi's Chronological Biography, Daily Self-Examination Lessons, Comprehensive Guide to Water Conservancy in the Capital Region, Record of Self-Reflection on the Changes, and Notes on Minor Matters in Reading the Rituals.
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吳嘉賓，字子序，南豐人。 進士，改庶吉士，授編修。 既通籍，尤究心當世利弊。 嘗條陳海疆事宜，上嘉納焉。 二十七年，緣事謫戍軍台，尋釋回。 咸豐初，以督團兵援郡城功，賞內閣中書。。 於本邑三都墟口擊賊遇害，奉旨賜卹，並建專祠。
Wu Jiabin, styled Zixu, came from Nanfeng. A jinshi, changed to Hanlin bachelor, appointed editor. Once entered on the registers, he especially devoted himself to contemporary advantages and disadvantages. He once submitted detailed proposals on coastal affairs; the emperor commended and accepted them. In the twenty-seventh year, on account of an affair he was banished to garrison duty, and soon released and returned. At the beginning of Xianfeng, for merit in leading militia to relieve the prefectural city, he was rewarded with appointment as a secretary in the Grand Secretariat. In the third year of Tongzhi, at Sandu Market Mouth in his home county he struck bandits and was killed; an imperial edict granted posthumous honors and a special shrine was built.
146
嘉賓學宗陽明，而治經字疏句釋以求據依，非專言心學者，其要歸在潛心獨悟，力求自得。 尤長於禮，成禮說二卷，自序云：「小戴記四十九篇，列於學宮。 其高者蓋七十子之微言，下者乃諸博士所摭拾耳。 宋以來取大學、中庸與論、孟列為四書，世無異議； 則多聞擇善，固有不必盡同者。 余獨以禮運、內則、樂記、孔子閒居、表記諸篇，為古之遺言，備錄其文，以資講肄。 其餘論說多者亦全錄之，否則著吾說所以與鄭君別者，以備異同焉。 易曰『知崇禮卑』，又曰『謙以制禮』。 夫禮者，自卑而尊人。 古之制禮者上也，上之人能自卑，天下誰敢不為禮者。 先王之禮，行於父子兄弟夫婦養生送死之間，而謹於東西出入升降辭讓哭泣辟踴之節，使人明乎吾之喜怒哀樂，莫敢逾夫親疏貴賤長幼男女之分； 而其至約者，則在於安定其志氣而已，故曰禮、樂不可斯須去身。 樂者動於內者也，禮者動於外者也。 夫禮、樂不外乎吾身之自動，而奚以求諸千載而上不可究詰之名物像數也乎？」 其大旨蓋如此。 他著有喪服會通說四卷，周易說十四卷，書說四卷，詩文集十二卷。 與嘉賓同時而專力於學者，有劉傳瑩。
Jiabin's learning followed Yangming, yet in treating the classics he sought textual basis in word-by-word explanation; he was not one who spoke only of mind-learning—his essential return lay in quiet reflection and solitary understanding, striving for self-attainment. He was especially skilled in ritual, completing Discourse on Ritual in two juan; his preface says: "The forty-nine chapters of the Elder Dai Record are listed in the academies. The loftier are likely the subtle words of the seventy disciples; the lower are what various erudites gathered. Since Song, the Great Learning, Doctrine of the Mean, Analects, and Mencius have been grouped as the Four Books, and the world has no dispute; hearing much and choosing what is good, there are naturally points that need not all agree. I alone take the chapters Evolution of Ritual, Inner Rules, Record of Music, Confucius at Leisure, and Record of Conduct as ancient surviving words and record their text fully for instruction. Where other chapters have much discussion I also record them fully; otherwise I set forth where my view differs from Master Zheng to preserve agreement and difference. The Changes says 'knowing what is lofty and honoring what is lowly,' and also 'using humility to regulate ritual.' Ritual means humbling oneself and honoring others. Those who made ritual in antiquity stood above; when those above can humble themselves, who under Heaven dares not observe ritual? The former kings' ritual operated among father and son, brother and brother, husband and wife, in nurturing life and sending off the dead, and was careful in the protocols of east and west, going out and entering, ascending and descending, yielding and declining, weeping, wailing, and leaping—making people understand their joy, anger, sorrow, and delight, and none dare transgress the distinctions of closeness and distance, honor and lowliness, elder and younger, male and female; yet its most condensed point lies simply in settling aspiration and qi—therefore it is said ritual and music must not for an instant leave the person. Music moves within; ritual moves without. Ritual and music are nothing beyond the person's own self-movement—why seek them in names, things, and images from a thousand years ago that cannot be fully investigated? His main intent was roughly thus. His other works include Comprehensive Discourse on Mourning Garments in four juan, Discourse on the Zhou Changes in fourteen juan, Discourse on the Documents in four juan, and Collected Writings and Poems in twelve juan. Among those who devoted themselves to learning at the same time as Jiabin was Liu Chuanying.
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傳瑩，字椒雲，漢陽人。 舉人，官國子監學正。 始學考據，雜載於書冊之眉，旁求秘本鉤校，硃墨並下，達旦不休。 其治輿地，以尺紙圖一行省所隸之地，墨圍界畫，僅若牛毛。 晨起指誦曰：「此某縣也，於漢為某縣； 此某府某州也，於漢為某郡國。」 凡三四日而熟一紙，易他行省亦如之。 久之疾作，不良食飲。 自以所業者繁雜無當於心，乃發憤歎曰：「凡吾之所為學者何為也哉！ 舍孝弟取與之不講，而旁鶩瑣瑣，不亦傎乎！」 於是取濂、洛以下切己之說，以意時其離合而反復之。 嘗語曾國籓曰：「君子之學務本，專而已。 吾與子敝精神於讎校，費日力於文辭，僥倖於身後不知誰何者之譽。 自今以往，可一切罷棄，各敦內行。 沒齒無聞，誓不復悔。」 卒，年三十一。 病中為日記一編，痛自繩檢，遺令處分無憾。 國籓嘗稱其「湛深而敦厚，非其視不視，非其聽不聽，內志外體一準於法，而所以擴充官骸之用，又將推極知識，博綜百氏，以求竟乎其量」。 世以為知言。 朱子所編孟子要略，自來志藝文者皆不著於錄。 傳瑩始於金仁山孟子集注考證內搜出之，復還其舊。
Chuanying, styled Jiaoyun, came from Hanyang. A provincial graduate, he served as director of studies at the Imperial Academy. At first he studied evidential scholarship, scattering notes in book margins, seeking secret editions for collation, red and black ink together, until dawn without rest. In treating geography he used a foot of paper to map one province's subordinate territory, circling boundaries in ink like ox hairs. Rising in the morning he pointed and recited: "This is such-and-such county—in Han it was such-and-such county; this is such-and-such prefecture or department—in Han it was such-and-such commandery or kingdom. In three or four days he mastered one sheet; changing to another province he did likewise. After long time illness arose and he could not eat or drink well. He felt his pursuits were miscellaneous and irrelevant to the heart, and sighed in indignation: "What am I doing all this learning for! Abandoning filial piety, brotherliness, and right taking and giving, yet chasing side matters—how perverse! Thereupon he took self-application teachings from Lian and Luo downward, applying his mind to their agreements and differences and returning to them repeatedly. He once told Zeng Guofan: "The noble person's learning holds to the root—that is all. You and I exhaust spirit in collation, spend days on literary ornament, and hope for posthumous praise from who knows whom. From now on we may abandon all this and each cultivate inner conduct. Unheard of to the end of life—I swear never to regret again. He died at the age of thirty-one. In illness he kept a diary, strictly examining himself; his final instructions left no regret. Guofan once praised him as "deep and generous—what he did not look at he did not look at, what he did not hear he did not hear; inner intent and outer form alike measured by law; yet to expand the uses of body and limbs he would also push knowledge to the limit and broadly synthesize the hundred schools to fulfill his capacity." The world considered this knowing speech. Zhu Xi's compiled Essentials of Mencius has never been listed in bibliographies of arts and letters. Chuanying first searched it out within Jin Renshan's Textual Verification of the Collected Commentary on Mencius and restored it to its original form.
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劉熙載，字融齋，興化人。 十歲喪父，哭踴如禮。 進士，改庶吉士，授編修。 ，命直上書房。 與大學士倭仁以操尚相友重，論學則有異同。 倭仁宗程、朱，熙載則兼取陸、王，以慎獨主敬為宗，而不喜學蔀通辨以下掊擊已甚之談。 文宗嘗問所養，對以閉戶讀書。 御書「性靜情逸」四大字賜之。 以病乞假，巡撫胡林翼特疏薦。 ，徵為國子監司業，遷詹事府左春坊左中允。 督學廣東，作懲忿、窒慾、遷善、改過四箴訓士，謂士學聖賢，當先從事於此。 所至蕭然如寒素，未滿任乞歸，襥被篋書而已。
Liu Xizai, styled Rongzhai, came from Xinghua. At ten he lost his father and wept and stamped according to ritual. A jinshi, changed to Hanlin bachelor, appointed editor. In the second year of Xianfeng he was ordered directly to the Upper Study. With Grand Secretary Woren he befriended and valued each other for integrity; in discussing learning they differed. Woren honored Cheng and Zhu; Xizai also took Lu and Wang, making reverent attentiveness and cautious solitude his standard, and disliked attacks like Learning Ramparts and Comprehensive Discrimination that beat down too harshly. Emperor Wenzong once asked what he cultivated; he answered with shutting his door and reading. The emperor wrote the four characters "Nature Quiet, Feelings at Ease" and bestowed them. On plea of illness he begged leave; Governor Hu Linyi specially memorialized recommending him. In the third year of Tongzhi he was summoned as vice director of the Imperial Academy and promoted to left assistant in the Eastern Palace of the Household of the Heir Apparent. As educational commissioner of Guangdong he wrote four admonitions—restraining anger, checking desire, moving toward good, correcting faults—to instruct scholars, saying that in studying sages and worthies one must first begin here. Wherever he went he was spare as a poor scholar; before his term ended he begged to return, taking only bedding and books.
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熙載治經，無漢、宋門戶之見。 其論格物，兼取鄭義。 論毛詩古韻，不廢吳棫葉音。 讀爾雅釋詁至「卬、吾、台、予」，以為四字能攝一切之音。 以推開齊合撮，無不如矢貫的。 又論六書中較難知者莫如諧聲，疊韻雙聲，皆諧聲也。 許叔重時雖未有疊韻雙聲之名，然河、可疊韻也； 江、工雙聲也。 孫炎以下切音，下一字為韻，取疊韻，上一字為母，取雙聲，蓋開自許氏。 又作天元正負歌，以明加減乘除相消開方諸法。 生平於六經子史及仙釋家言靡不通曉，而一以躬行為重。 嘗戒學者曰：「真博必約，真約必博。」 又曰：「才出於學，器出於養。」 又曰：「學必盡人道而已。 士人所處無論窮達，當以正人心、維世道為己任，不可自待菲薄。」 平居嘗以「志士不忘在溝壑」、「遯世不見知而不悔」二語自勵。 自少至老，未嘗作一妄語。 表裡渾然，夷險一節。 主講上海龍門書院十四年，以正學教弟子，有胡安定風。 著持志塾言二卷，篤近切實，足為學者法程。 光緒七年，卒，年六十九。 又有藝概六卷，四音定切四卷，說文雙聲二卷，說文疊韻二卷，昨非集四卷。
In treating the classics Xizai had no Han or Song partisan view. On ge wu he took both Zheng's meaning. On ancient rhymes in the Mao Odes he did not discard Wu Qi's leaf phonetics. Reading the Erya's Glosses on Old Words to "ang, wu, tai, yu," he held that these four characters could capture all sounds. Extrapolating open, even, closed, and puckered finals, none failed to hit the mark like an arrow. He also argued that among the six scripts the hardest to know is phonetic compound; double rhymes and double initials are all phonetic compounds. In Xu Shuzhong's time though the names double rhyme and double initial did not yet exist, he-ke are double rhyme; jiang-gong are double initial. From Sun Yan onward in cut rhymes the lower character is rhyme, taking double rhyme; the upper character is initial, taking double initial—this opened from Master Xu. He also composed a Song of Celestial Element Positive and Negative to clarify the methods of addition, subtraction, multiplication, division, mutual cancellation, and root extraction. All his life in the Six Classics, histories, and Daoist and Buddhist teachings nothing he did not understand, yet he always weighted personal practice. He once admonished scholars: "True breadth must be concise; true concision must be broad. He also said: "Talent comes from learning; capacity comes from nurture. He also said: "Learning must exhaust the human Way—that is all. Whatever a scholar's station, poor or eminent, he should take rectifying people's hearts and sustaining the world's Way as his charge and must not treat himself as worthless. In daily life he often took the two sayings "the resolute man does not forget he may die in a ditch" and "the recluse unknown to the world does not regret" as self-encouragement. From youth to old age he never spoke one false word. Inside and outside were wholly one; in ease and danger one standard. He lectured at the Longmen Academy in Shanghai for fourteen years, teaching disciples orthodox learning with the manner of Hu Anding. He wrote Holding to Purpose in the Study in two juan—solid, close, and practical, sufficient as a model for scholars. In the seventh year of Guangxu he died, aged sixty-nine. He also had Overview of Arts in six juan, Fixed Cut of the Four Tones in four juan, Double Initials in the Explaining Graphs in two juan, Double Rhymes in the Explaining Graphs in two juan, and Yesterday's Errors Collection in four juan.
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朱次琦，字九江，南海人。 進士，分發山西，攝襄陵縣事，引疾歸。
Zhu Ciqi, styled Jiujiang, came from Nanhai. A jinshi, assigned to Shanxi, he acted as magistrate of Xiangling County and returned on plea of illness.
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次琦生平論學，平實敦大。 嘗論：「漢之學，鄭康成集之； 宋之學，朱子集之。 朱子又即漢學而精之者也。 宋末以來，殺身成仁之士，遠軼前古，皆朱子力也。 然而攻之者互起，有明姚江之學，以致良知為宗，則攻朱子以格物； 乾隆中葉至於今日，天下之學，以考據為宗，則攻朱子以空疏。 一朱子也，攻之者又矛盾。 烏乎！ 古之言異學也，畔之於道外，而孔子之道隱； 今之言漢學、宋學者咻之於道中，而孔子之道歧。 果其修行讀書蘄之於古之實學，無漢學，無宋學也。」 凡示生徒修行之實四：曰敦行孝弟，曰崇尚氣節，曰變化氣質，曰檢攝威儀； 讀書之實五：曰經學，曰史學，曰掌故之學，曰性理之學，曰詞章之學。 一時咸推為人倫師表云。
Throughout his life Ciqi's discourse on learning was plain, solid, and generous. He once argued: "Han learning was gathered by Zheng Kangcheng; Song learning was gathered by Master Zhu. Master Zhu also refined Han learning. Since late Song, men who died to achieve humaneness far surpassed antiquity—all through Master Zhu's power. Yet attackers arose in turn; in Ming the Yangjiang school made innate knowledge its standard and attacked Master Zhu on ge wu; from mid-Qianlong to today the empire's learning takes evidential scholarship as its standard and attacks Master Zhu as empty and thin. One Master Zhu—yet his attackers contradict each other. Alas! When antiquity spoke of heterodox learning it placed it outside the Way and Confucius's Way was hidden; now those who speak of Han and Song learning clamor for them within the Way and Confucius's Way is divided. If they truly practice and read, seeking ancient real learning, there is neither Han learning nor Song learning." In all he showed disciples four realities of practice: honoring filial piety and brotherliness, upholding moral fiber, transforming temperament, and regulating bearing and ritual; five realities of reading: classics, history, institutional learning, Neo-Confucian principle, and belles-lettres. For a time all praised him as a model of human relations.
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官襄陵時，縣有平水，與臨汾縣分溉田畝，居民爭利構獄，數年不決。 次琦至，博詢訟端，則豪強壟斷居奇，有有水無地者，有有地無水者。 有地無水者，向無買水券，予之地，弗予之水； 有水無地者，向有買水券，雖無地得以市利。 於是定以地隨糧，以水隨地之制。 又會臨汾縣知縣躬親履畝，兩邑田相若，稅相直也。 乃定平水為四十分，縣各取其半。 复於境內設四綱維持之：曰水則，曰用人，曰行水，曰陡門。 實行水田三萬四百畝有奇，邑人立碑頌之。 繫囚趙三不稜，劇盜也，越獄逃。 次琦未抵任，先出重貲購知其所適。 亟假郡捕，前半夕疾馳百二十里，至曲沃郭南以俟。 盜眾方飲酒家，役前持之，忽樓上下百炬齊明，則赫然襄陵縣鐙也，乃伏地就縛。 比縣人迎新尹，尹已尺組係原賊入矣，遠近以為神。 每行縣，所至拊循姁姁，老稚迎笑。 有遮訴者，索木椅在道與決，能引服則已，恆終日不笞一人。 其他頒讀書日程，創保甲，追社倉二萬石，禁火葬，罪同姓婚，除狼患，卓卓多異政。 在任百九十日，民俗大化。
When magistrate of Xiangling, the county had the Pingshui River, which with Linfen County divided irrigation of fields; residents fought for profit and brought lawsuits unresolved for years. When Ciqi arrived he broadly inquired into the litigation's origin and found powerful families monopolizing and hoarding: some had water but no land, some had land but no water. Those with land but no water formerly had no water-purchase certificates—give land but not water; those with water but no land formerly had water-purchase certificates and though without land could profit in the market. Thereupon he fixed the system: land follows grain tax, water follows land. He also met with the Linfen county magistrate to personally survey fields; the two counties' fields were similar and taxes equal. He then fixed Pingshui into forty shares, each county taking half. Further within the territory he established four controls: water regulations, personnel, water distribution, and sluice gates. In practice irrigated fields exceeded thirty thousand four hundred mu; the county erected a stele in praise. The prisoner Zhao Sanbuleng, a notorious bandit, escaped jail. Before Ciqi reached his post he already offered heavy reward to learn where he had gone. Urgently borrowing prefectural constables, in the first half of the night he galloped one hundred twenty li to wait south of Quwo city wall. The bandits were drinking in a tavern; runners advanced and seized them; suddenly upstairs and down a hundred torches blazed—it was the Xiangling county lantern; they prostrated themselves and submitted to binding. When the county people welcomed the new magistrate, the magistrate had already bound the original bandit with cord; near and far considered it miraculous. On every tour of the county wherever he went he comforted gently; old and young came smiling to meet him. When someone blocked the road to plead he took a wooden chair and decided cases on the spot; if they could be persuaded he stopped—often a whole day without beating one person. Besides this he issued reading schedules, created baojia, restored granaries to twenty thousand shi, forbade cremation, punished marriage within the same surname, eliminated wolf troubles—many outstanding policies. In office one hundred ninety days, popular custom was greatly transformed.
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先是南方盜起，北至揚州。 次琦猶在襄陵，謂宜綢繆全晉，聯絡關、隴，為三難、五易、十可守、八可征之策，大吏不能用。 居家時稱說浦江鄭氏、江州陳氏諸義門，及朝廷捐產準旌之例。 由是宗人捐產贍族，合金數万。 次琦呈請立案，為變通范氏義莊章程，設完課、祀先、養老、勸學、矜恤孤寡諸條，刊石世守之。
Earlier bandits rose in the south and reached north to Yangzhou. Ciqi was still in Xiangling and said Shanxi should be prepared as a whole and linked with Pass and Long—he offered strategies of three difficulties, five eases, ten defensible points, and eight points for campaign; great officials could not use them. At home he often spoke of the righteous clans of the Zheng family of Pujiang and Chen family of Jiangzhou, and the court's precedent of donating property for commendation. Thereupon clansmen donated property to support the lineage, totaling tens of thousands in gold. Ciqi petitioned to register the case, adapting the regulations of the Fan clan charity estate, establishing articles for completing taxes, sacrificing to ancestors, supporting the aged, encouraging learning, and relieving orphans and widows, carved in stone to be guarded for generations.
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成孺，原名蓉鏡，字芙卿，寶應人。 附生。 性至孝，父歿，三日哭，氣絕而復屬者再。 授經養母，歲歉，粗糲或弗繼，母所御必精鑿。 事母垂六十年，起居飲食之節，有禮經所未嘗言，而以積誠通之者。 早邃經學，旁及象緯、輿地、聲韻、字詁，靡不貫徹。 於金石審定尤精確。 久之，寢饋儒先諸書，益有所得。 取紫陽日用自警詩，以「味真腴」顏其居，自號曰心巢。
Cheng Ru, original name Rongjing, styled Fuqing, came from Baoying. A supplemental student. By nature he was utmost in filial piety; when his father died, during the three days of weeping his breath stopped and returned twice. He taught the classics to support his mother; in lean years coarse grain sometimes failed, yet what his mother ate was always finely husked. Serving his mother for nearly sixty years, in daily rising, eating, and drinking there were points the Ritual Classics never spoke of yet reached through accumulated sincerity. Early he was deep in classical learning, and also thoroughly mastered astronomy, geography, phonology, and glosses. In appraising bronze and stone he was especially precise. After long time he fed on the books of earlier Confucians and gained still more. Taking Ziyang's Daily Self-Admonition Poems, he named his dwelling "Tasting True Richness" and styled himself Heart Nest.
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孺於漢、宋兩家，實事求是，不為門戶之見。 嘗曰：「為己，則治宋學真儒也，治漢學亦真儒； 為人，則治漢學偽儒也，治宋學亦偽儒。」 又曰：「義理，論語所謂識大是也：考證，識小是也：莫不有聖人之道焉。 事父事君，識大也； 多識鳥獸草木之名，識小也：皆詩教所不廢，然不可無本末輕重之差。」 湖南學政朱逌然延主校經堂，孺立學程，設「博文」、「約禮」兩齋，湘中士大夫爭自興於學。 著有禹貢班義述三卷，據地志解禹貢，於今、古文之同異及鄭注與班偶殊者，一一辨證。 即有不合，亦不曲護其非。 尚書歷譜二卷，以殷歷校殷、周曆校周，從違以經為斷。 又考太初歷即三統，為太初歷譜一卷，春秋日南至譜一卷。 又有切韻表五卷，二百有六表，分二呼而經以四等，緯以三十六母，審辨音聲，不容出入。 晚年著述，一以朱子為宗。 所編我師錄、困勉記、必自錄、庸德錄、東山政教錄，又有國朝學案備忘錄一卷，國朝師儒論略一卷，經義駢枝四卷，五經算術二卷，步算釋例六卷，文錄九卷。
Ru in Han and Song schools sought truth from facts and held no partisan view. He once said: "For oneself, studying Song learning makes a true Confucian, and studying Han learning also makes a true Confucian; for others, studying Han learning makes a false Confucian, and studying Song learning also makes a false Confucian. He also said: "Principle is what the Analects calls knowing the great; evidential scholarship is knowing the small—both contain the sage's Way. Serving father and serving ruler is knowing the great; knowing many names of birds, beasts, plants, and trees is knowing the small—both are what the Odes teach does not discard, yet one cannot lack distinction of root and branch, heavy and light. Hunan educational commissioner Zhu Youran invited him to head the Jiaojing Hall; Ru established a curriculum and set up the "Broad Learning" and "Concise Ritual" studios; Hunan gentry and officials competed to rouse themselves in learning. He wrote Exposition of Ban's Meaning of Yu's Tribute in three juan, explaining Yu's Tribute according to geographical gazetteers, verifying one by one modern and ancient differences and where Zheng's commentary and Ban occasionally differ. Even where they did not agree he did not bend to cover error. Chronological Tables of the Documents in two juan used Yin calendar to verify Yin and Zhou calendar to verify Zhou, following or departing as the classic decided. He also argued the Taichu calendar is the Three Universes, wrote Chronological Table of the Taichu Calendar in one juan and Chronological Table of the Winter Solstice in the Spring and Autumn Annals in one juan. He also had Tables of Cut Rhymes in five juan—206 tables, dividing two calls and threading by four grades, wefting by thirty-six initials, discerning sounds without deviation. In later years his writings all took Master Zhu as standard. He compiled Records of My Teachers, Record of Struggling to Learn, Record of Must Begin with Self, Record of Ordinary Virtue, and Record of Government and Teaching at Dongshan; he also had Memorandum of Case Studies of the Present Dynasty in one juan, Outline of Present Dynasty Master-Teachers in one juan, Parallel Branches of Classic Meaning in four juan, Arithmetic of the Five Classics in two juan, Explanatory Examples of Step Calculation in six juan, and Literary Record in nine juan.
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邵懿辰，字位西，仁和人。 性峭直，能文章，以名節自厲。 於近儒尤慕方苞、李光地之學。 舉人，授內閣中書。 久官京師，因究悉朝章國故，與曾國籓、梅曾亮、朱次琦數輩游處，文益茂美。 折節造請高才秀士，有不可，面折之。 不為朋黨，志量恆在天下。 洊升刑部員外郎，入直軍機處。 大學士琦善以妄殺熟番下獄，發十九事難之。
Shao Yichen, styled Weixi, came from Renhe. By nature he was stern and upright, skilled at writing, and strict with himself in reputation and integrity. Among recent Confucians he especially admired the learning of Fang Bao and Li Guangdi. A provincial graduate, appointed secretary in the Grand Secretariat. Long in office at the capital he therefore thoroughly knew court regulations and national traditions; with Zeng Guofan, Mei Cengliang, Zhu Ciqi, and several others he associated, and his writing grew richer. He humbled himself to visit talented scholars; when he disapproved he rebuked them to their face. He did not form factions; his aspiration was always for the empire. Repeatedly promoted to vice director in the Board of Punishments, he entered duty at the Grand Council. When Grand Secretary Qishan was imprisoned for wantonly killing pacified tribesmen, Yichen raised nineteen points challenging him.
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粵亂作，賽尚阿出視師，复上書次輔祁俊藻，力言不可者七端。 時承平久，京朝官率雍容養望，懿辰獨無媕阿之習，一切持古義相繩責。 由是諸貴人憚之，思屏於外。 會粵賊陷江寧，京師震動，乃命視山東河工，未行，復命偕少詹事王履謙巡防河口。 ，坐無效鐫職。 既罷歸，則大覃思經籍，著尚書通義、禮經通論、孝經通論，頗採漢學考據家言，而要以大義為歸。
When the Guangdong rebellion arose and Saishang'a went to inspect the army, he again wrote the assistant grand secretary Qi Junzao forcefully stating seven points of what must not be done. Peace had long prevailed; capital officials generally cultivated reputation at ease—Yichen alone had no fawning habit and held everyone to ancient standards. Therefore the great feared him and sought to banish him outward. When Guangdong bandits took Jiangning the capital was shaken; he was ordered to inspect Shandong river works, and before departing again ordered with junior tutor Wang Lvqian to patrol river mouths. In the fourth year of Xianfeng, for ineffectiveness his rank was reduced. Dismissed and returned, he then deeply pondered the classics and wrote Comprehensive Meaning of the Documents, Comprehensive Discourse on the Ritual Classic, and Comprehensive Discourse on the Classic of Filial Piety—taking much from Han evidential scholarship yet returning to great principle.
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十年，賊陷杭州，以奉母先去獲免。 母卒，既葬，返杭州。 賊再至，則麾妻子出，獨留與巡撫王有齡登陴固守。 十一年，城陷，死之。 時國籓督師江南，聞而歎曰：「嗟乎！ 賢者之處患難，親在，則出避； 親歿，則死之：義之至衷者也。」 乃迎致其妻子安慶。 先是懿辰以協防杭州復原官，死事聞，贈道銜，祀本省昭忠祠。 其所著書，遭亂亡佚，長孫章輯錄之，為半岩廬所著書，共三十餘卷。 懿辰之友，同里伊樂堯、秀水高均儒，皆知名。
In the tenth year bandits took Hangzhou; because he had left first to escort his mother he escaped. When his mother died and burial was complete he returned to Hangzhou. When bandits came again he sent wife and children out and alone remained with Governor Wang Youqin to mount the walls and defend firmly. In the eleventh year the city fell and he died for the cause. At the time Guofan was commanding in Jiangnan; hearing this he sighed: "Alas! How the worthy meet calamity—while parents live, they withdraw to escape; when parents are gone, they die—the utmost of righteousness at its core. He then welcomed and brought his wife and children to Anqing. Earlier Yichen had been restored to original rank for assisting in defending Hangzhou; when his death in service was reported he was granted posthumous rank and sacrificed in the provincial Loyalty and Righteousness Shrine. His writings were lost in the chaos; his eldest grandson Zhang compiled them as Writings from the Banyan Studio, more than thirty juan in all. Yichen's friends, fellow townsman Yi Leyao and Gaojun Ru of Xiushui, were all renowned.
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均儒，字伯平。 廩貢生。 性狷介，嚴取與之節。 治三禮主鄭氏。 尤服膺宋儒，見文士盪行檢者則絕之如讎，人苦其難近。 著續東軒集。
Junru, styled Boping. A senior licentiate. By nature upright and aloof, he was strict in taking and giving. In the Three Rites he followed the Zheng school. He especially embraced Song Confucians; seeing literati of dissolute conduct he cut them off like enemies—people found him hard to approach. He wrote Continuation of the Eastern Studio Collection.
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樂堯，字遇羹。 舉人。 學術宗尚與懿辰同。 值寇亂，猶商證經義危城中。 城破，同殉節死。
Leyao, styled Yugeng. A provincial graduate. His academic allegiance was the same as Yichen's. Amid the rebellion he still discussed and verified classic meaning in the besieged city. When the city fell he died together in martyrdom.