1
周敦頤程顥程頤張載弟:戩邵雍
Zhou Dunyi; Cheng Hao; Cheng Yi; Zhang Zai and his younger brother Jian; Shao Yong
2
「道學」之名，古無是也。 三代盛時，天子以是道為政教，大臣百官有司以是道為職業，黨、庠、術、序師弟子以是道為講習，四方百姓日用是道而不知。 是故盈覆載之間，無一民一物不被是道之澤，以遂其性。 于斯時也，道學之名，何自而立哉。
In ancient times there was no such term as "Learning of the Way." In the golden age of the Three Dynasties, the Son of Heaven made this Way the foundation of government and education; ministers, officials, and clerks made it their professional duty; in local schools and state academies, teachers and pupils made it the subject of study; and ordinary people throughout the realm lived by it every day without even being aware of it. Thus, throughout all that heaven covers and earth bears, there was not a single person or thing that did not enjoy the bounty of this Way and thereby fulfill its proper nature. At such a time, what need could there have been for a separate name called "Learning of the Way"?
3
文王、周公既沒，孔子有德無位，既不能使是道之用漸被斯世，退而與其徒定禮樂，明憲章，刪《詩》，修《春秋》，贊《易象》，討論《墳》、《典》，期使五三聖人之道昭明於無窮。 故曰：「夫子賢于堯、舜遠矣。」 孔子沒，曾子獨得其傳，傳之子思，以及孟子，孟子沒而無傳。 兩漢而下，儒者之論大道，察焉而弗精，語焉而弗詳，異端邪說起而乘之，幾至大壞。
After King Wen and the Duke of Zhou died, Confucius possessed virtue but held no office. Unable to see this Way gradually applied throughout the world, he withdrew and, with his disciples, established ritual and music, clarified laws and institutions, edited the Odes, revised the Spring and Autumn Annals, elucidated the Images of the Changes, and studied the ancient documents, aiming to keep the Way of the sages of the Three Dynasties and the Five Emperors shining forth without end. Hence the saying: "The Master surpasses Yao and Shun by far." When Confucius died, only Zengzi received the full transmission. He passed it to Zisi, and then to Mencius; after Mencius died, the line was broken. From the Han dynasties onward, when Confucian scholars discussed the Great Way, their grasp was inexact and their exposition incomplete. Heterodox teachings arose to exploit the confusion, and the tradition came close to utter ruin.
4
千有餘載，至宋中葉，周敦頤出於舂陵，乃得聖賢不傳之學，作《太極圖說》、《通書》，推明陰陽五行之理，命於天而性於人者，了若指掌。 張載作《西銘》，又極言理一分殊之旨，然後道之大原出於天者，灼然而無疑焉。 仁宗明道初年，程顥及弟頤實生，及長，受業周氏，已乃擴大其所聞，表章《大學》、《中庸》二篇，與《語》、《孟》並行，於是上自帝王傅心之奧，下至初學入德之門。 融會貫通，無復餘蘊。
More than a millennium later, in the mid-Song period, Zhou Dunyi of Chunling recovered the sage learning that had ceased to be transmitted. In his Explanations of the Diagram of the Supreme Pole and Penetrating the Book, he elucidated the principles of yin and yang and the five phases so that what Heaven mandates and what constitutes human nature became as plain as the lines on one's palm. Zhang Zai wrote the Western Inscription and developed at length the doctrine that principle is one while its particular manifestations are many. Thereafter the great source of the Way, which issues from Heaven, stood forth brilliantly and beyond dispute. In the early Mingdao era of Emperor Renzong, Cheng Hao and his younger brother Yi were born. When they came of age they studied under Zhou Dunyi, then expanded on what they had learned. They gave special prominence to the Great Learning and the Doctrine of the Mean, placing them alongside the Analects and Mencius, so that everything from the subtle art by which rulers transmit the mind-and-heart down to the gateway through which beginners enter the path of virtue— was brought into a single coherent whole, with nothing left unexplained.
5
迄宋南渡，新安朱熹得程氏正傳，其學加親切焉。 大抵以格物致知為先，明善誠身為要，凡《詩》、《書》，六藝之文，與夫孔、孟之遺言，顛錯于秦火，支離於漢儒，幽沉于魏、晉六朝者，至是皆煥然而大明，秩然而各得其所。 此宋儒之學所以度越諸子，而上接孟氏者歟。 其于世代之汙隆，氣化之榮悴，有所關係也甚大。 道學盛于宋，宋弗究於用，甚至有厲禁焉。 後之時君世主，欲復天德王道之治，必來此取法矣。
After the Song court moved south across the Yangzi, Zhu Xi of Xin'an received the authentic transmission of the Cheng school and carried the learning to an even greater depth of personal engagement. Taking investigation of things and extension of knowledge as the starting point and clarifying goodness and making the self sincere as the essential aim, he restored to clarity all the texts of the classics and the Six Arts, together with the teachings of Confucius and Mencius that had been scattered by the Qin bibliocaust, fragmented by Han commentators, and buried in obscurity through Wei, Jin, and the Six Dynasties. At last they shone forth in full light, each in its proper order and place. This is why the learning of the Song Confucians surpassed all earlier schools and reconnected with Mencius. Its bearing on the rise and decline of dynasties and the flourishing and decay of civilizations was profound indeed. Learning of the Way reached its height under the Song, yet the Song never fully put it into practice—indeed, there were times when it was harshly suppressed. Future rulers who wish to restore the governance of Heaven's virtue and the kingly Way will have to look to this tradition for their model.
6
邵雍高明英悟，程氏實推重之，舊史列之隱逸，未當，今置張載後。 張栻之學，亦出程氏，既見朱熹，相與博約又大進焉。 其他程、朱門人，考其源委，各以類從，作《道學傳》。
Shao Yong was exceptionally brilliant and perceptive, and the Cheng brothers genuinely held him in the highest regard. Earlier histories wrongly classified him among recluses; here he is placed after Zhang Zai. Zhang Shi's learning likewise derived from the Cheng school. After he met Zhu Xi, their exchanges led to a great further advance in both men's understanding. Other disciples of the Cheng and Zhu schools are traced to their sources and grouped by lineage in the Biographies of Learning of the Way.
7
周敦頤
Zhou Dunyi
8
周敦頤，字茂叔，道州營道人。 元名敦實，避英宗舊諱改焉。 以舅龍圖閣學士鄭向任，為分寧主簿。 有獄久不決，敦頤至，一訊立辨。 邑人驚曰：「老吏不如也。」 部使者薦之，調南安軍司理參軍。 有囚法不當死，轉運使王逵欲深治之。 逵，酷悍吏也，眾莫敢爭，敦頤獨與之辨，不聽，乃委手版歸，將棄官去，曰：「如此尚可仕乎！ 殺人以媚人，吾不為也。」 逵悟，囚得免。
Zhou Dunyi, styled Maoshu, was a native of Yingdao in Daozhou. His original given name was Dunshi; he changed it to avoid the taboo on the former Emperor Yingzong's name. Through the patronage of his maternal uncle Zheng Xiang, Academician of the Hall of Dragon Diagrams, he was appointed chief clerk of Fenning County. A lawsuit had long gone unresolved; when Dunyi arrived, a single hearing settled the matter at once. The townspeople marveled: "Even our veteran clerks are no match for him." The circuit intendant recommended him, and he was transferred to the post of judicial assistant in Nan'an Prefecture. A prisoner whose offense did not warrant death faced prosecution by Transport Commissioner Wang Kui, who sought the death penalty. Wang Kui was a cruel and overbearing official, and no one dared oppose him. Dunyi alone argued the case. When Kui refused to listen, Dunyi resigned his commission and prepared to leave office, saying, "How can one continue to serve under such circumstances! I will not take a man's life merely to curry favor with my superiors." Wang Kui came to his senses, and the prisoner was spared.
9
移郴之桂陽令，治績尤著。 郡守李初平賢之，語之曰：「吾欲讀書，何如？」 敦頤曰：「公老無及矣，請為公言之。」 二年果有得。 徙知南昌，南昌人皆曰：「是能辨分寧獄者，吾屬得所訴矣。」 富家大姓、黠吏惡少，惴惴焉不獨以得罪於令為憂，而又以污穢善政為恥。 曆合州判官，事不經手，吏不敢決。 雖下之，民不肯從。 部使者趙抃惑於譖口，臨之甚威，敦頤處之超然。 通判虔州，抃守虔，熟視其所為，乃大悟，執其手曰：「吾幾失君矣，今而後乃知周茂叔也。」
He was transferred to serve as magistrate of Guiyang in Chen Prefecture, where his administrative achievements were especially distinguished. Prefect Li Chuping admired him and said, "I would like to take up serious study—what do you advise?" Dunyi replied, "Your Excellency is too advanced in years to master everything, but let me explain the essentials for you." Within two years the prefect had genuinely made progress. When he was appointed prefect of Nanchang, the people said, "This is the man who settled the Fenning case at a single hearing—we finally have someone to whom we can bring our grievances." Wealthy clans, crafty clerks, and local bullies trembled with apprehension—not only for fear of offending the magistrate, but also because they were ashamed to stain his good administration with their misconduct. As assistant prefect of Hezhou, he refused to sign off on cases he had not personally examined, and the clerks dared not decide matters on their own. Even when official orders were issued, the people refused to comply. Circuit Intendant Zhao Bian, misled by slander, treated him with great harshness, but Dunyi remained utterly unperturbed. When Dunyi served as vice-prefect of Qianzhou under Prefect Zhao Bian, Bian closely observed his conduct and came to a full realization of his character. Taking his hand, he said, "I nearly lost a man of your caliber. Only now do I truly know Zhou Maoshu."
10
熙甯初，知郴州。 用抃及呂公著薦，為廣東轉運判官，提點刑獄，以洗冤澤物為己任。 行部不憚勞苦，雖瘴癘險遠，亦緩視徐按。 以疾求知南康軍。 因家廬山蓮花峰下。 前有溪，合于溢江，取營道所居濂溪以名之。 抃再鎮蜀，將奏用之，未及而卒，年五十七。
At the beginning of the Xining era, he was appointed prefect of Chenzhou. On the recommendation of Zhao Bian and Lü Gongzhu, he was appointed transport vice-commissioner of Guangdong and judicial intendant, making the redress of wrongful convictions and the welfare of the people his personal mission. On his inspection tours he shrank from no hardship; even in malarial and remote districts he proceeded deliberately and examined every case with care. Illness led him to request appointment as prefect of Nancong. He made his home at the foot of Mount Lu's Lotus Peak. A stream before his dwelling joined the Yi River; he named it Lian Stream after the stream of his native Yingdao. When Zhao Bian was again posted to Shu, he was preparing to recommend Dunyi for higher office, but Dunyi died before the memorial could be submitted. He was fifty-seven.
11
黃庭堅稱其「人品甚高，胸懷灑落，如光風霽月。 廉于取名而銳於求志，薄於徼福而厚於得民，菲於奉身而燕及煢嫠，陋於希世而尚友千古。」
Huang Tingjian praised him: "His character was of the highest order, his mind open and unburdened, like a clear breeze after rain has passed. He was sparing in the pursuit of reputation but ardent in the pursuit of his ideals; indifferent to praying for personal fortune but generous in winning the people's hearts; austere in his own living but abundant in care for widows and orphans; contemptuous of worldly acclaim but devoted to friendship with the sages of antiquity."
12
博學行力，著《太極圖》，明天理之根源，究萬物之終始。 其說曰：
Broadly learned and rigorous in practice, he wrote the Diagram of the Supreme Pole, clarifying the root of heavenly principle and tracing the origin and end of all things. His exposition reads:
13
無極而太極。 太極動而生陽，動極而靜，靜而生陰，靜極復動，一動一靜，互為其根，分陰分陽，兩儀立焉。 陽變陰合，而生水、火、木、金、土，五氣順布，四時行焉。 五行一陰陽也，陰陽一太極也。 太極本無極也。 五行之生也，各一其性。 無極之真，二五之精，妙合而凝，乾道成男，坤道成女。 二氣交感，化生萬物，萬物生生，而變化無窮焉。
The Limitless, and yet the Supreme Pole. The Supreme Pole in movement generates yang; when movement reaches its limit it becomes still, and in stillness yin is generated; when stillness reaches its limit, movement arises again. Movement and stillness are each the root of the other; yin and yang are differentiated, and the Two Modes are established. Yang transforms and yin combines to generate water, fire, wood, metal, and earth; the five phases are distributed in proper order, and the four seasons proceed thereby. The five phases are ultimately one yin and yang; yin and yang are ultimately one Supreme Pole. The Supreme Pole is fundamentally the Limitless. When the five phases arise, each possesses its own distinct nature. The reality of the Limitless and the essences of the two modes and five phases wonderfully combine and coalesce; the Way of Qian forms the male, the Way of Kun forms the female. The two qi interact and give birth to the myriad things; the myriad things are ceaselessly generated and transformed without end.
14
惟人也得其秀而最靈，形既生矣，神發知矣，五性感動而善惡分，萬事出矣。 聖人定之以中正仁義而主靜，立人極焉。 故聖人與天地合其德，日月合其明，四時合其序，鬼神合其吉凶。 君子修之吉，小人悖之凶。 故曰：「立天之道，曰陰與陽。 立地之道，曰柔與剛。 立人之道，曰仁與義。」 又曰：「原始反終，故知死生之說。」 大哉《易》也，斯其至矣。
Only humanity receives the finest essence of the two qi and is most spiritually perceptive. Once the physical form is generated, awareness arises; the five natures are stirred and good and evil are distinguished, and the myriad affairs of human life come forth. The sage fixes them through centrality, correctness, humaneness, and righteousness, taking stillness as the foundation, and thereby establishes the human pole. Thus the sage unites his virtue with Heaven and Earth, his clarity with the sun and moon, his order with the four seasons, and his judgment of fortune and misfortune with the spirits. The gentleman who cultivates this path finds good fortune; the petty man who violates it meets with misfortune. Hence it is said: "To establish the Way of Heaven is to name yin and yang. To establish the Way of Earth is to name yielding and firm. To establish the Way of Humanity is to name humaneness and righteousness." It is also said: "By tracing things to their origin and returning to their end, one comprehends the meaning of life and death." How great is the Book of Changes! In this lies its highest attainment.
15
又著《通書》四十篇，發明太極之蘊。 序者謂「其言約而道大，文質而義精，得孔、孟之本源，大有功于學者也。」
He also wrote forty chapters of Penetrating the Book, elucidating the full depth of the Supreme Pole. The preface writer observed that "its language is concise yet the Way is vast, its style plain yet its meaning refined; it recovers the root source of Confucius and Mencius and renders great service to students of the Way."
16
掾南安時，程珦通判軍事，視其氣貌非常人，與語，知其為學知道，因與為友，使二子顥、頤往受業焉。 敦頤每令尋孔、顏樂處，所樂何事，二程之學源流乎此矣。 故顥之言曰：「自再見周茂叔後，吟風弄月以歸，有'吾與點也'之意。」 侯師聖學于程頤，未悟，訪敦頤，敦頤曰：「吾老矣，說不可不詳。」 留對榻夜談，越三日乃還。 頤驚異之，曰：「非從周茂叔來耶？」 其善開發人類此。
While serving in Nan'an, Dunyi met Cheng Xiang, who was vice-prefect of the prefecture. Seeing that Dunyi's bearing was unlike that of an ordinary man, and conversing with him, Cheng recognized a true scholar of the Way. He befriended Dunyi and sent his two sons, Hao and Yi, to study under him. Dunyi often directed them to discover what Confucius and Yan Hui found joyful and what it was they delighted in. The source of the two Chengs' learning lies here. Hence Cheng Hao said: "After seeing Zhou Maoshu again, I returned home with the feeling of chanting in the breeze and enjoying the moonlight—as though I shared Zeng Dian's joy in the Spring and Autumn Annals." Hou Shisheng studied under Cheng Yi but had not yet attained understanding. He visited Dunyi, who said, "I am old now—my explanation cannot be anything less than thorough." He kept Hou for three days and nights of conversation on a shared couch before allowing him to return. Cheng Yi was astonished and said, "Surely you have just come from Zhou Maoshu?" Such was his gift for awakening understanding in others.
17
嘉定十三年，賜諡曰元公，淳祐元年，封汝南伯，從祀孔子廟庭。
In the thirteenth year of the Jiading reign, he was granted the posthumous title Lord Yuan. In the first year of Chunyou, he was enfeoffed as Marquis of Runan and granted accompanying sacrifice in the Confucian temple.
18
二子壽、燾，燾官至寶文閣待制。
He had two sons, Shou and Tao; Tao rose to the post of awaiting orders at the Hall of Treasured Literature.
19
程顥，字伯淳，世居中山，後從開封徙河南。 高祖羽，太宗朝三司使。 父珦，仁宗錄舊臣後，以為黃陂尉。 久之，知龔州。 時宜獠區希範既誅，鄉人忽傳其神降，言「當為我南海立祠」，於是迎其神以往，至龔，珦使詰之，曰：「比過潯，潯守以為妖，投祠具江中，逆流而上，守懼，乃更致禮。」 珦使復投之，順流去，其妄乃息。 徙知磁州，又徙漢州。 嘗宴客開元僧舍，酒方行，人歡言佛光見，觀者相騰踐，不可禁，珦安坐不動，頃之遂定。 熙寧法行，為守令者奉命唯恐後，珦獨抗議，指其未便。 使者李元瑜怒，即移病歸，旋致仕，累轉太中大夫。 元祐五年，卒，年八十五。
Cheng Hao, styled Bochun, was descended from a family long settled in Zhongshan; later the family followed the court's move from Kaifeng to Henan. His great-grandfather Yu served as Commissioner of the Three Departments under Emperor Taizong. His father Xiang, enrolled among descendants of former ministers by Emperor Renzong, was appointed magistrate of Huangpi. After some years he was appointed prefect of Gongzhou. After the Yao rebel Qu Xifan had been executed, villagers suddenly claimed that his spirit had descended, declaring that a shrine must be built for him in Nanhai. They carried his spirit image toward the south. When they reached Gongzhou, Xiang sent men to question them. They reported: "When we passed Xunzhou, the prefect there regarded it as demonic sorcery and threw the shrine implements into the river—but they floated upstream against the current. The prefect was terrified and offered proper rites instead." Xiang had the implements thrown in again; this time they floated downstream and away, and the superstition subsided. He was transferred to Cizhou, and then to Hanzhou. Once, while entertaining guests at the Kaiyuan Monastery, someone shouted that a Buddhist halo had appeared. The crowd stampeded in panic and could not be restrained. Xiang remained seated without moving, and in a moment calm was restored. When the Xining reforms were implemented, local officials rushed to comply for fear of falling behind. Xiang alone protested, pointing out their practical difficulties. Commissioner Li Yuanyu was enraged. Xiang promptly cited illness and returned home, soon retired from office, and was eventually promoted to Grandee of the Palace. He died in the fifth year of Yuanyou, at the age of eighty-five.
20
珦慈恕而剛斷，平居與幼賤處，唯恐有傷其意，至於犯義理，則不假也。 左右使令之人，無日不察其饑飽寒燠。 前後五得任子，以均諸父之子孫。 嫁遣孤女，必盡其力。 所得奉祿，分贍親戚之貧者。 伯母寡居，奉養甚至。 從女兄既適人而喪其夫，珦迎以歸，教養其子，均于子侄。 時官小祿薄，克己為義，人以為難。 文彥博、蘇頌等九人表其清節，詔賜帛二百，官給其葬。
Xiang was compassionate and forgiving yet firm in judgment. In daily dealings with the young and humble he was careful never to wound their feelings, but when principle was at stake he showed no indulgence. He never failed to notice whether the servants and attendants around him were hungry or full, cold or warm. On five occasions he received the privilege of appointing a son to office, and each time he distributed the benefit equally among his cousins. When marrying off orphaned girls, he always did everything in his power. He divided his salary to support impoverished relatives. He supported his widowed aunt with the utmost devotion. When his cousin's husband died, Xiang welcomed her back into the household, raised and educated her son, and treated him no differently from his own sons and nephews. At a time when official posts were modest and salaries meager, to restrain oneself and live by principle was something people considered truly difficult. Wen Yanbo, Su Song, and seven others jointly memorialized his integrity; the throne responded with an edict granting two hundred bolts of silk and having the state provide his funeral.
21
顥舉進士，調鄮、上元主簿。 鄮民有借兄宅居者，發地得瘞錢，兄之子訴曰：「父所藏。」 顥問：「幾何年？」 曰：「四十年。」 彼借居幾時？」 曰：「二十年矣。」 遣吏取十千視之，謂訴者曰：「今官所鑄錢，不五六年即遍天下，此皆未藏前數十年所鑄，何也？」 其人不能答。 茅山有池，產龍如蜥蜴而五色。 祥符中嘗取二龍入都，半塗失其一，中使雲飛空而逝。 民俗嚴奉不懈，顥捕而脯之。
Cheng Hao passed the jinshi examination and was appointed chief clerk successively in Yin and Shangyuan. In Yin County, a man who was renting his elder brother's house dug up buried treasure; the brother's son brought suit, claiming, "That was my father's hoard." Hao asked, "How long ago was it buried?" The plaintiff answered, "Forty years ago." How long has the tenant been living in the house? He replied, "Twenty years." Hao sent a clerk to fetch ten thousand coins for inspection and said to the plaintiff, "Coins minted by the government today circulate throughout the realm within five or six years. These were all cast decades before the burial—how do you explain that?" The man had no reply. On Mount Mao there was a pool whose "dragons" were lizard-like creatures in five colors. During the Xiangfu reign, two of these creatures were once sent to the capital; halfway there one vanished, and a palace envoy claimed it had flown into the sky and escaped. The local people revered them with unwavering devotion; Hao had them captured and cured into jerky.
22
為晉城令，富人張氏父死，旦有老叟踵門曰：「我，汝父也。」 子驚疑莫測，相與詣縣。 叟曰：「身為醫，遠出治疾，而妻生子，貧不能養，以與張。」 顥質其驗。 取懷中一書進，其所記曰：「某年月日，抱兒與張三翁家。」 顥問：「張是時才四十，安得有翁稱？」 叟駭謝。
While serving as magistrate of Jincheng, Hao encountered a case in which a wealthy Zhang's father had died; at dawn an old man came to the door and declared, "I am your father." The son, astonished and unable to fathom the claim, went with him to the magistrate's office. The old man said, "I was a physician. I went far away to treat the sick, and while I was gone my wife bore a son. Too poor to raise him, I gave the child to the Zhang family." Hao examined the evidence. The old man produced a book from his robe; it recorded, "On such-and-such a date I carried the infant to the home of Old Zhang Three." Hao asked, "Zhang was only forty at the time—how could he have been called 'Old Zhang'?" The old man, startled, confessed and withdrew.
23
民稅粟多移近邊，載往則道遠，就糴則價高。 顥擇富而可任者，預使貯粟以待，費大省。 民以事至縣者，必告以孝弟忠信，入所以事其父兄，出所以事其長上。 度鄉村遠近為伍保，使之力役相助，患難相恤，而奸偽無所容。 凡孤煢殘廢者，責之親戚鄉党，使無失所。 行旅出於其途者，疾病皆有所養。 鄉必有校，暇時親至，召父老與之語。 兒童所讀書，親為正句讀，教者不善，則為易置。 擇子弟之秀者，聚而教之。 鄉民為社會，為立科條，旌別善惡，使有勸有恥。 在縣三歲，民愛之如父母。
The people's grain tax often had to be delivered to frontier depots; transporting it meant long hauls, while purchasing grain locally meant steep prices. Hao selected wealthy men of proven reliability and had them store grain in advance against the tax levy, greatly reducing the cost. Whenever people came to the county on business, he always instructed them in filial piety, brotherly respect, loyalty, and trustworthiness—how to conduct themselves at home toward fathers and elder brothers, and how to conduct themselves abroad toward superiors. He measured the distances between villages and organized them into mutual-responsibility groups of five and ten households, so that they could assist one another in labor and in hardship, leaving no room for fraud. For all who were orphaned, widowed, crippled, or disabled, he held relatives and neighbors responsible so that none were left destitute. Travelers who fell ill along the roads within his jurisdiction were all given care. Every township had a school; in his spare time he visited in person, summoning the village elders to speak with them. He personally corrected the texts the children were reading and marked the phrasing; if a teacher proved incompetent, he replaced him. He selected the most promising young men of the district and gathered them for instruction. When villagers formed communal associations, he drew up rules for them, distinguishing good from evil so that virtue would be rewarded and vice shamed. After three years in office, the people loved him as they would their own parents.
24
熙甯初，用呂公著薦，為太子中允、監察御史裏行。 神宗素知其名，數召見，每退，必曰：「頻求對，欲常常見卿。」 一日，從容咨訪，報正午，始趨出，庭中人曰：「御史不知上未食乎？」 前後進說甚多，大要以正心窒欲、求賢育材為言，務以誠意感悟主上。 嘗勸帝防未萌之欲，及勿輕天下士，帝俯躬曰：「當為卿戒之。」
At the outset of the Xining reforms, on the recommendation of Lü Gongzhu, he was appointed Senior Recorder in the Heir Apparent's Palace and acting Supervising Censor. Emperor Shenzong had long known his name and summoned him repeatedly; each time Hao withdrew, the Emperor would say, "Petition often for an audience—I want to see you frequently." One day, during an unhurried consultation, the noon drum sounded before Hao finally hurried out; someone in the courtyard remarked, "Does the censor not know the Emperor has not yet eaten?" Over time he made many presentations, chiefly urging the rectification of the mind, the restraint of desire, the seeking of worthy men, and the nurturing of talent, striving always to move the sovereign through sincerity. He once urged the Emperor to guard against desires before they took root and not to slight the talented men of the realm; the Emperor bowed and said, "I shall heed your warning."
25
王安石執政，議更法令，中外皆不以為便，言者攻之甚力。 顥被旨赴中堂議事，安石方怒言者，厲色待之。 顥徐曰：「天下事非一家私議，願平氣以聽。」 安石為之愧屈。 自安石用事，顥未嘗一語及于功利。 居職八九月，數論時政，最後言曰：「智者若禹之行水，行其所無事也； 舍而之險阻，不足以言智。 自古興治立事，未有中外人情交謂不可而能有成者，況于排斥忠良，沮廢公議，用賤陵貴，以邪幹正者乎？ 正使徼幸有小成，而興利之臣日進，尚德之風浸衰，尤非朝廷之福。」 遂乞去言職。 安石本與之善，及是雖不合，猶敬其忠信，不深怒，但出提點京西刑獄。 顥固辭，改簽書鎮甯軍判官。 司馬光在長安，上疏求退，稱顥公直，以為己所不如。
When Wang Anshi came to power and proposed revising the laws, people throughout the court and the country alike found the changes burdensome, and critics attacked them fiercely. Hao was ordered to the Central Hall to discuss policy; Wang Anshi, still furious at his critics, received him with a stern face. Hao said calmly, "The affairs of the realm are not a private matter for one family to decide—I ask that you listen with an even temper." Wang Anshi was shamed into silence. Once Wang Anshi took charge of affairs, Hao never once addressed questions of profit and expedience. After eight or nine months in office, he repeatedly addressed current policy; in his final memorial he said, "The wise ruler is like Yu guiding water—he follows the path of least resistance; to abandon that and force a course through danger and obstruction is not wisdom at all. Since antiquity, no undertaking of governance has ever succeeded when everyone inside and outside the court agreed it could not—much less when the loyal are driven out, public debate suppressed, the lowly allowed to override the worthy, and wrong used to obstruct right. Even if one were to scrape together a few small gains, the men of profit would advance day by day while the spirit of reverence for virtue would steadily fade—far from a blessing to the court." He thereupon requested to be relieved of his remonstrance duties. Wang Anshi had originally been on good terms with him; though they now disagreed, he still respected Hao's loyalty and integrity and did not punish him severely, merely transferring him to serve as Judicial Intendant of the Western Capital Circuit. Hao firmly declined the post and was instead reassigned as signing secretary and administrative aide of Zhenning Army. Sima Guang, then in Chang'an, memorialized requesting retirement and praised Hao's uprightness, declaring himself Hao's inferior.
26
程昉治河，取澶卒八百而虐用之，眾逃歸。 群僚畏昉，欲勿納。 顥曰：「彼逃死自歸，弗納必亂。 若昉怒，吾自任之。」 即親往啟門拊勞，約少休三日復役，眾歡踴而入。 具以事上，得不遣。 昉後過州，揚言曰：「澶卒之潰，蓋程中允誘之，吾且訴於上。」 顥聞之，曰：「彼方憚我，何能為。」 果不敢言。
Cheng Fang, who was overseeing river works, requisitioned eight hundred soldiers from Dizhou and worked them brutally; the men deserted and fled home. The officials, fearing Cheng Fang, wanted to refuse them entry. Hao said, "They fled for their lives and returned on their own—if we refuse them, there will surely be unrest. If Cheng Fang is angry, I will take full responsibility myself." He went in person, opened the gates, and comforted the men, agreeing that they might rest three days before returning to labor; the soldiers entered cheering. He reported the full circumstances to the court and secured permission to keep the men. Later, when Cheng Fang passed through the prefecture, he declared publicly, "The desertion of the Dizhou soldiers was instigated by Junior Supervisor Cheng—I intend to lodge a complaint with the throne." When Hao heard this, he said, "He is still afraid of me—what can he do?" In the end Cheng Fang did not dare carry out his threat.
27
曹村埽決，顥謂郡守劉渙曰：「曹村決，京師可虞。 臣子之分，身可塞亦所當為，盍盡遣廂卒見付。」 渙以鎮印付顥，立走決所，激諭士卒。 議者以為勢不可塞，徒勞人爾。 顥命善泅者度決口，引巨索濟眾，兩岸並進，數日而合。
When the Cao Village levee burst, Hao said to Prefect Liu Huan, "If Cao Village is not sealed, the capital itself will be at risk. It is the duty of a subject to give his body if it can block the breach—send me all the garrison troops you have." Liu Huan entrusted him with the military seal; Hao ran straight to the breach and rallied the troops. Onlookers judged the breach beyond repair and the effort a waste of manpower. Hao sent skilled swimmers across the breach to carry great ropes, ferried men and materials across, and advanced from both banks until the gap was closed within days.
28
求監洛河竹木務，歷年不敘伐閱，特遷太常丞。 帝又欲使修《三經義》，執政不可，命知扶溝縣。 廣濟、蔡河在縣境，瀕河惡子無生理，專脅取行舟財貨，歲必焚舟十數以立威。 顥捕得一人，使引其類，貰宿惡，分地處之，令以挽繂為業，且察為奸者，自是境無焚剽患。 內侍王中正按閱保甲，權焰章震，諸邑競侈供張悅之，主吏來請，顥曰：「吾邑貧，安能效他邑。 取於民，法所禁也，獨有令故青帳可用爾。」 除判武學，李定劾其新法之初首為異論，罷歸故官。 又坐獄逸囚，責監汝州鹽稅。 哲宗立，召為宗正丞，未行而卒，年五十四。
He requested appointment to supervise the Lu River Bamboo and Timber Office; though years passed without a routine merit review, he was specially promoted to Vice Director of the Court of Imperial Sacrifices. The Emperor also wished to have him compile the Exegesis of the Three Classics, but the chief ministers objected, and he was instead appointed magistrate of Fugou County. The Guangji and Cai canals ran through the county; riverfront ruffians with no honest livelihood made a living extorting passing boats and burned a dozen or more vessels each year to intimidate travelers. Hao arrested one ringleader and had him identify his accomplices; he pardoned their past crimes, settled them on allotted land, and put them to work as boat haulers, keeping watch for any who returned to crime—after which the county was free of arson and robbery along the waterways. When the palace intendant Wang Zhongzheng came to inspect the militia, his power was on full display; every county competed to lavish entertainment upon him. When the chief clerk came to request funds, Hao said, "Our county is poor—how can we match the extravagance of other counties? To levy supplies from the people is forbidden by law. All we can offer is the old blue tent left by a former magistrate." He was appointed administrative judge of the Military Academy, but Li Ding impeached him for having been among the first to oppose the new laws at their inception, and he was dismissed and returned to his former post. He was punished again when a prisoner escaped from custody and was demoted to supervisor of the salt tax in Ruzhou. When Emperor Zhezong ascended the throne, Hao was summoned to serve as Vice Director of the Imperial Clan Court, but died before taking up the appointment, at the age of fifty-four.
29
顥資性過人，充養有道，和粹之氣，盎於面背，門人交友從之數十年，亦未嘗見其忿厲之容。 遇事優為，雖當倉卒，不動聲色。 自十五六時，與弟頤聞汝南周敦頤論學，遂厭科舉之習，慨然有求道之志。 氾濫于諸家，出入於老、釋者幾十年，返求諸《六經》而後得之。 秦、漢以來，未有臻斯理者。
Hao's native gifts surpassed those of ordinary men, and his moral cultivation was thorough; an air of harmonious clarity radiated from him; disciples and friends who kept company with him for decades never once saw anger or severity on his face. He handled affairs with unhurried composure; even in sudden crises, his voice and expression never changed. From the age of fifteen or sixteen, he and his younger brother Yi heard Zhou Dunyi of Runan expound the learning of the sages; they came to despise the habits of the examination system and resolved with passion to seek the Way. He ranged widely through the teachings of many schools, passing in and out of Daoist and Buddhist learning for nearly ten years, before turning back to the Six Classics and finding what he sought. Since the Qin and Han dynasties, no one had attained this understanding.
30
教人自致知至於知止，誠意至於平天下，灑掃應對至於窮理盡性，循循有序。 病學者厭卑近而鶩高遠，卒無成焉，故其言曰：「道之不明，異端害之也。 昔之害近而易知，今之害深而難辨。 昔之惑人也乘其迷暗，今之惑人也因其高明。 自謂之窮神知化，而不足以開物成務，言為無不周遍，實則外於倫理，窮深極微，而不可以入堯、舜之道。 天下之學，非淺陋固滯，則必入於此。 自道之不明也，邪誕妖妄之說競起，塗生民之耳目，溺天下於污濁，雖高才明智，膠於見聞，醉生夢死，不自覺也。 是皆正路之蓁蕪，聖門之蔽塞，辟之而後可以入道。」
In teaching others, he moved step by step in proper order—from extending knowledge to reaching stillness, from making the will sincere to bringing peace to the realm, from sweeping the floor and answering questions to fathoming principle and exhausting nature. He deplored the tendency of students to scorn what is humble and near at hand while chasing what is lofty and remote, and so achieve nothing; hence his saying, "The Way has grown obscure because heterodox teachings have harmed it. The harm of old was near at hand and easy to recognize; the harm of today runs deep and is hard to discern. In the past, false teachings preyed on people's ignorance and confusion; today they prey on their intelligence and refinement. They call themselves masters of probing spirit and comprehending transformation, yet cannot open the way to practical achievement; their words seem all-encompassing, yet in truth they stand outside human relations; they probe the deepest and subtlest mysteries, yet cannot enter the Way of Yao and Shun. Learning throughout the realm, if it is not shallow, crude, and hidebound, inevitably falls into this error. Since the Way fell into obscurity, perverse and fantastic doctrines have sprung up in rivalry, befouling the ears and eyes of the people and drowning the world in corruption; even men of high talent and keen intelligence, trapped by what they have seen and heard, live as if drunk and die as if dreaming, never waking to the truth. All of these are weeds choking the true path and obstructions blocking the sage's gate; only after clearing them away can one enter the Way."
31
顥之死，士大夫識與不識，莫不哀傷焉。 文彥博采眾論，題其墓曰明道先生。 其弟頤序之曰：「周公沒，聖人之道不行； 孟軻死，聖人之學不傳。 道不行，百世無善治； 學不傳，千載無真儒。 無善治，士猶得以明夫善治之道，以淑諸人，以傳諸後； 無真儒，則貿貿焉莫知所之，人欲肆而天理滅矣。 先生生於千四百年之後，得不傳之學於遺經，以興起斯文為己任，辨異喘，辟邪說，使聖人之道煥然復明于世，蓋自孟子之後，一人而已。 然學者于道不知所向，則孰知斯人之為功； 不知所至，則孰知斯名之稱情也哉。」
At Hao's death, scholar-officials throughout the realm, whether they had known him or not, grieved. Wen Yanbo collected the consensus of opinion and inscribed his tomb with the title Master Mingdao. His younger brother Yi wrote in the preface, "When the Duke of Zhou died, the Way of the sage ceased to be practiced; when Mencius died, the learning of the sage ceased to be transmitted. When the Way is not practiced, good government fails for a hundred generations; when learning is not transmitted, no true Confucian appears for a thousand years. Without good government, gentlemen may still clarify the principles of good government, refine others through them, and pass them on to posterity; but without true Confucians, people wander blindly with no direction, human desire runs unchecked, and Heavenly principle is extinguished. Born more than fourteen hundred years later, the Master recovered the untransmitted learning from the surviving classics, took upon himself the task of reviving this culture, distinguished heterodox doctrines, and repelled perverse teachings, causing the Way of the sage to shine forth anew in the world—in the entire span since Mencius, he alone. Yet if students of the Way do not know where it leads, who can grasp this man's achievement; if they do not know where it ends, who can understand that this title is truly deserved?"
32
嘉定十三年，賜諡曰純公。 淳祐元年封河南伯，從祀孔子廟庭。
In the thirteenth year of the Jiading reign, he was posthumously granted the title Duke Chun. In the first year of the Chunyou reign he was enfeoffed as Baron of Henan and granted a place in attendant sacrifice at the Confucian temple.
33
程頤，字正叔。 年十八，上書闕下，欲天子黜世俗之論，以王道為心。 游太學，見胡瑗問諸生以顏子所好何學，頤因答曰：
Cheng Yi, styled Zhengshu. At eighteen he submitted a memorial at the palace gates, urging the Son of Heaven to set aside vulgar doctrines and take the kingly Way to heart. While at the Imperial Academy, he saw Hu Yuan ask the students what learning Yan Hui cherished, and Cheng Yi thereupon replied:
34
學以至聖人之道也。 聖人可學而至歟？ 曰：然。 學之道如何？ 曰：天地儲精，得五行之秀者為人，其本也真而靜，其未發也。 五性具焉，曰仁、義、禮、智、信。 形既生矣，外物觸其形而動其中矣，其中動而七情出焉，曰喜、怒、哀、樂、愛、惡、欲。 情既熾而益蕩，其性鑿矣。 是故覺者約其情使合於中，正其心，養其性； 愚者則不知制之，縱其情而至於邪僻，梏其性而亡之。
"Learning is the means of reaching the sage's Way." "Can one attain sagehood through learning?" He answered: "Yes." "What is the Way of learning?" He said: "Heaven and earth store their essence, and those who receive the finest of the Five Phases become human beings. Their root is genuine and still, before it has stirred." "The five natures are complete in them: benevolence, righteousness, ritual, wisdom, and trustworthiness." "Once the body is formed, external things touch it and stir what lies within; when the inner self is stirred, the seven emotions emerge—joy, anger, sorrow, pleasure, love, hatred, and desire." "When emotions flare and grow ever more unruly, the nature is worn away." "Therefore the awakened person restrains the emotions to keep them in accord with the Mean, rectifies the heart, and nurtures the nature;" "while the fool does not know how to restrain them, indulges his emotions until they turn depraved, and by shackling his nature destroys it."
35
然學之道，必先明諸心，知所養； 然後力行以求至，所謂「自明而誠」也。 誠之之道，在乎通道篤，通道篤則行之果，行之果則守之固，仁義忠信不離乎心，造次必於是，顛沛必於是，出處語默必於是，久而弗失，則居之安，動容周旋中禮，而邪僻之心無自生矣。
"Yet the Way of learning must first clarify the heart and know what to nurture;" "then earnestly put it into practice to reach the goal—what is called 'from clarity to sincerity.'" "The Way of sincerity lies in profound penetration of the Way. When the Way is profoundly penetrated, practice is resolute; when practice is resolute, steadfastness is secure. Benevolence, righteousness, loyalty, and trustworthiness never leave the heart—in haste one holds to them, in distress one holds to them, whether going out or staying in, speaking or silent. Maintained long without loss, one dwells at ease; every movement and gesture accords with ritual, and no depraved inclination arises on its own."
36
故顏子所事，則曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」 仲尼稱之，則曰：「得一善則拳拳服膺而弗失之矣。」 又曰：「不遷怒，不貳過。」 「有不善未嘗不知，知之未嘗復行。」 此其好之篤，學之得其道也。 然聖人則不思而得，不勉而中； 顏子則必思而後得，必勉而後中。 其與聖人相去一息，所未至者守之也，非化之也。 以其好學之心，假之以年，則不日而化矣。
Thus what Yanzi put into practice, he said: "Look not at what violates ritual; listen not to what violates ritual; speak not what violates ritual; move not in what violates ritual." Confucius praised him, saying: "When he gained one good point, he clung to it close to his breast and never let it go." Again he said: "He did not transfer anger; he did not repeat a fault." When there was something not good, he never failed to know it; once he knew it, he never did it again." This was the depth of his devotion— in learning he had attained the correct Way. The sage obtains without thinking and hits the mark without striving; Yanzi had to think before obtaining and strive before hitting the mark. His distance from the sage was but a single breath; what he had not yet reached was steadfast maintenance, not yet transformation. With his heart devoted to learning, given years, he would in no time have been transformed.
37
後人不達，以謂聖本生知，非學可至，而為學之道遂失。 不求諸己，而求諸外，以博聞強記、巧文麗辭為工，榮華其言，鮮有至於道者。 則今之學，與顏子所好異矣。
Later generations failed to understand, holding that sages are born knowing and that learning cannot reach them— and so the Way of learning was lost. Not seeking within oneself but seeking without, they took broad learning, strong memory, clever writing, and elegant phrasing as their craft, adorning their words with glory— and few ever reached the Way. Thus the learning of today differs from what Yanzi cherished.
38
瑗得其文，大驚異之，即延見，處以學職。 呂希哲首以師禮事頤。
Hu Yuan obtained his essay and was greatly astonished; he immediately invited him for an audience and appointed him to an instructional post. Lü Xizhe was the first to serve Cheng Yi with the rites due a teacher.
39
治平、元豐間，大臣屢薦，皆不起。 哲宗初，司馬光、呂公著共疏其行義曰：「伏見河南府處士程頤，力學好古，安貧守節，言必忠信，動遵禮法。 年逾五十，不求仕進，真儒者之高蹈，聖世之逸民。 望擢以不次，使士類有所矜式。」 詔以為西京國子監教授，力辭。
During the Zhiping and Yuanfeng eras, leading ministers repeatedly recommended him, yet he never accepted office. At the beginning of Emperor Zhezong's reign, Sima Guang and Lü Gongzhuo jointly memorialized regarding his conduct and righteousness, saying: "We respectfully observe the Henan Prefecture scholar Cheng Yi, who studies strenuously and loves antiquity, keeps poverty and holds to integrity, speaks always with loyalty and trustworthiness, and in action follows ritual and law. Past fifty years of age, he does not seek advancement in office— a true Confucian of lofty withdrawal, a recluse of this sage age. We hope he may be promoted out of turn, so that gentlemen may have one to emulate." An edict appointed him Professor of the Western Capital Directorate of Education, but he forcefully declined.
40
尋召為秘書省校書郎，既入見，擢崇政殿說書。 即上疏言：「習與智長，化與心成。 今夫人民善教其子弟者，亦必延名德之士，使與之處，以薰陶成性。 況陛下春秋之富，雖睿聖得於天資，而輔養之道不可不至。 大率一日之中，接賢士大夫之時多，親寺人宮女之時少，則氣質變化，自然而成。 願選名儒入侍勸講，講罷留之分直，以備訪問，或有小失，隨事獻規，歲月積久，必能養成聖德。」 頤每進講，色甚莊，繼以諷諫。 聞帝在宮中盥而避蟻，問：「有是乎？」 曰：「然，誠恐傷之爾。」 頤曰：「推此心以及四海，帝王之要道也。」
Soon he was summoned as Proofreader in the Secretariat; after entering audience he was promoted to Lecturer at the Hall for the Promotion of Governance. He immediately submitted a memorial saying: "Habit and wisdom grow together; transformation and the heart are accomplished together. When good common people teach their sons, they also surely invite men of renowned virtue to dwell with them, so as to cultivate and complete their nature through influence. Moreover Your Majesty is in the springtime of youth; although sagely clarity comes from inborn talent, the Way of fostering and nurturing must be carried to the utmost. In general, within a single day, if one meets eminent scholar-officials often and attends eunuchs and palace women rarely, then the native disposition is transformed and formed naturally. I wish that eminent Confucians be selected to attend and lecture; after lecturing, some be kept on duty in rotation for consultation—or should there be a slight lapse, offer admonition on the spot—as the months and years accumulate, one will surely be able to cultivate sagely virtue. Whenever Cheng Yi entered to lecture, his demeanor was very solemn, followed by indirect admonition. Hearing that the Emperor in the palace washed his face while avoiding ants, he asked: "Is that so? The Emperor answered: "Yes—it was truly from fear of harming them." Cheng Yi said: "Extend this heart to the four seas— this is the paramount Way of emperor and king."
41
神宗喪未除，冬至，百官表賀，頤言：「節序變遷，時思方切，乞改賀為慰。」 既除喪，有司請開樂置宴，頤又言：「除喪而用吉禮，尚當因事張樂，今特設宴，是喜之也。」 皆從之。 帝嘗以瘡疹不禦邇英累日，頤詣宰相問安否，且曰：「上不禦殿，太后不當獨坐。 且人主有疾，大臣可不知乎？」 翌日，宰相以下始奏請問疾。
Before the mourning for Emperor Shenzong was ended, at the winter solstice all officials submitted congratulatory memorials. Cheng Yi said: "As the seasons change, longing is especially keen— I beg that congratulation be changed to consolation. After mourning ended, the relevant offices asked to open music and set a banquet. Cheng Yi again said: "When mourning ends and auspicious rites are used, music should still be arranged according to the occasion; now to set a special banquet is to rejoice. Both recommendations were followed. The Emperor once, due to boils, did not attend Ying Hall lectures for many days. Cheng Yi went to the chief councilor to inquire after his health, saying: "When the sovereign does not attend the hall, the Empress Dowager ought not sit alone. Moreover when the ruler is ill, can ministers not know?" The next day, the chief councilor and those below first memorialized requesting to inquire after his illness.
42
蘇軾不悅於頤，頤門人賈易、朱光庭不能平，合攻軾。 胡宗愈、顧臨詆頤不宜用，孔文仲極論之，遂出管勾西京國子監。 久之，加直秘閣，再上表辭。 董敦逸復摭其有怨望語，去官。 紹聖中，削籍竄涪州。 李清臣尹洛，即日迫遣之，欲入別叔母亦不許，明日贐以銀百兩，頤不受。 徽宗即位，徙峽州，俄復其官，又奪于崇寧。 卒年七十五。
Su Shi bore ill will toward Cheng Yi; Yi's disciples Jia Yi and Zhu Guangting could not remain neutral and jointly attacked Su Shi. Hu Zongyu and Gu Lin slandered Cheng Yi as unfit for appointment; Kong Wenzhong argued against him at length, and he was sent out as Supervisor of the Western Capital Directorate of Education. After a long time, he was additionally granted Direct Appointment to the Secret Archives; he submitted a memorial twice declining. Dong Dunyi again gathered his words of resentment and discontent, and he was removed from office. During the Shaosheng era, he was struck from the registers and banished to Fuzhou. Li Qingchen was prefect of Luoyang; that very day he pressed Cheng Yi to depart, and when Yi wished to enter to bid farewell to his aunt he was not permitted; the next day Li sent one hundred taels of silver as a parting gift— Yi did not accept. When Emperor Huizong took the throne, he was transferred to Xizhou; soon his office was restored, then again stripped during the Chongning era. He died at the age of seventy-five.
43
頤於書無所不讀。 其學本於誠，以《大學》、《語》、《孟》、《中庸》為標指，而達於《六經》。 動止語默，一以聖人為師，其不至乎聖人不止也。 張載稱其兄弟從十四五時，便脫然欲學聖人，故卒得孔、孟不傳之學，以為諸儒倡。 其言之旨，若布帛菽粟然，知德者尤尊崇之。 嘗言：「今農夫祁寒暑雨，深耕易耨，播種五穀，吾得而食之； 百工技藝，作為器物，吾得而用之； 介胄之士，被堅執銳，以守土宇，吾得而安之。 無功澤及人，而浪度歲月，晏然為天地間一蠹，唯綴緝聖人遺書，庶幾有補爾。」 於是著《易》、《春秋傳》以傳於世。 《易傳序》曰：
There was no book Cheng Yi did not read. His learning was rooted in sincerity, taking the Great Learning, Analects, Mencius, and Doctrine of the Mean as its guiding points, and reaching through to the Six Classics. In movement and stillness, speech and silence, he took the sage alone as teacher, and did not stop until he reached the sage. Zhang Zai said that from the age of fourteen or fifteen the Cheng brothers abruptly wished to learn to become sages; thus in the end they obtained the learning of Confucius and Mencius that had not been transmitted, and became leaders among the Confucians. The purport of his words was as plain as cloth, grain, beans, and millet; those who knew virtue especially honored him. Once he said: "Today's farmers, through cold and heat and pouring rain, deeply plow and frequently weed, sow the five grains—I obtain food thereby; Craftsmen of all trades fashion utensils—I obtain and use them; Men in armor and helm, bearing strong shields and grasping sharp weapons, guard the realm—I obtain and dwell in peace thereby. Without merit or bounty reaching others, yet passing the months in idleness, living at ease as a single parasite between Heaven and Earth— only by compiling and editing the sage's surviving books can one hope to be of some help. Thus he authored commentaries on the Changes and Spring and Autumn Annals to transmit them to the world. The Preface to the Commentary on the Changes says:
44
《易》，變易也，隨時變易以從道也。 其為書也，廣大悉備，將以順性命之理，通幽明之故，盡事物之情，而示開物成務之道也。 聖人之憂患後世，可謂至矣。 去古雖遠，遺經尚存，然而前儒失意以傳言，後學誦言而忘味，自秦而下，蓋無傳矣。 予生千載之後，悼斯文之湮晦，將俾後人沿流而求源，此《傳》所以作也。
The Changes means change— changing in timely fashion to follow the Way. As a book it is broad and complete in every part; it is meant to accord with the principles of nature and destiny, penetrate the reasons of darkness and light, exhaust the conditions of things, and reveal the Way of opening things and accomplishing affairs. The sage's solicitude for later generations may be called utmost. Though distant from antiquity, the transmitted classic still survives; yet earlier scholars lost the intent in transmitting words, later students recited words and forgot flavor— from Qin downward, broadly there was no transmission. I was born after a thousand years, lamenting that this culture is buried in obscurity, wishing to let later people follow the stream to seek the source— this is why this Commentary was written.
45
「《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占」。 吉凶消長之理、進退存亡之道備於辭，推辭考卦可以知變，象與占在其中矣。 「君子居則觀其象而玩其辭，動則觀其變而玩其占」，得于辭不達其意者有矣，未有不得於辭而能通其意者也。 至微者理也，至著者象也。 體用一源，顯微無間，觀會通以行其典禮，則辭無所不備。 故善學者，求言必自近，易於近者，非知言者也。 予所傳者辭也，由辭以得意，則在乎人焉。
"The Changes has four aspects of the sage's Way: for those who speak, its words are honored; for those who act, its changes are honored; for those who make vessels, its images are honored; for those who divine, its prognostications are honored." The principles of fortune and misfortune, waning and waxing, the Way of advance and retreat, survival and extinction—all are complete in the words; by extrapolating from the words and examining the hexagrams one can know change; images and prognostications are within them. "When the noble person is at rest he observes the images and studies the words; when he acts he observes the changes and studies the prognostications"— there have been those who grasped the words yet did not reach the meaning, but none who failed to grasp the words yet could penetrate the meaning. What is most subtle is principle; what is most manifest is image. Substance and function have one source; the manifest and the subtle are without gap; observing where they meet and merge to practice their canonical rites— then the words are complete in every respect. Therefore for one who learns well, seeking words must begin from what is near; those who find easy what is near are not those who know words. What I transmit are words; through words to grasp the meaning depends on the person.
46
《春秋傳序》曰：
The Preface to the Commentary on the Spring and Autumn Annals says:
47
天之生民，必有出類之才起而君長之，治之而爭奪息，導之而生養遂，教之而倫理明，然後人道立，天道成，地道平。 二帝而上，聖賢世出，隨時有作，順乎風氣之宜，不先天以開人，各因時而立政。 暨乎三王迭興，三重既備，子、丑、寅之建正，忠、質、文之更尚，人道備矣，天運周矣。 聖王既不復作，有天下者雖欲仿古之跡，亦私意妄為而已。 事之繆，秦至以建亥為正； 道之悖，漢專以智力持世，豈復知先王之道也。
Heaven in producing the people must surely raise outstanding talent to lead and rule them, govern them so that struggle and seizure cease, guide them so that nurture and sustenance prosper, teach them so that human relations are clarified— then the human Way is established, the heavenly Way is accomplished, and the earthly Way is leveled. Above the Two Emperors, sages and worthies emerged generation after generation, acting according to the times, following the suitability of the prevailing ethos— not anticipating Heaven to open men's minds, each establishing government according to the time. When the Three Kings rose in turn, the threefold system was complete; the first months established in zi, chou, and yin; loyalty, simplicity, and refinement alternately honored— the human Way was complete and Heaven's cycle was full. Once sage kings no longer arose, those who possessed the realm, though wishing to imitate the traces of antiquity, did so by private whim and reckless action only. In the confusion of affairs, Qin even took the tenth month as the first month; In the perversion of the Way, Han relied solely on wit and force to hold the world— how could they still know the Way of the former kings?
48
夫子當周之末，以聖人不復作也，順天應時之治不復有也，於是作《春秋》，為百王不易之大法。 所謂「考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑」者也。 先儒之傳，游、夏不能贊一辭，辭不待贊者也，言不能與於斯爾。 斯道也，唯顏子嘗聞之矣。 「行夏之時，乘殷之輅，服周之冕，樂則《韶舞》，此其准的也。 後史以吏視《春秋》，謂褒善貶惡而已，至於經世之大法，則不知也。
When the Master stood at the end of Zhou, because sage men no longer arose and governance in accord with Heaven and the times no longer existed, he therefore composed the Spring and Autumn Annals as the great method unchanging for a hundred kings. What is called "examined against the Three Kings without error, established against Heaven and Earth without perversity, tested against ghosts and spirits without doubt, awaiting a sage for a hundred generations without confusion." The transmission of earlier scholars— Ziyou and Xia could not add a single word; words need no praise, for speech cannot enter this realm. This Way— only Yanzi once heard it. "Use the calendar of Xia, ride the chariots of Yin, wear the ceremonial caps of Zhou, and for music the Shao dance"— this is its mark. Later historians viewed the Spring and Autumn as a clerk would, saying it merely rewards good and punishes evil— as for the great methods of governing the age, they did not know.
49
《春秋》大義數十，其義雖大，炳如日星，乃易見也。 惟其微辭隱義、時措從宜者，為難知也。 或抑或縱，或予或奪，或進或退，或微或顯，而得乎義理之安，文質之中，寬猛之宜，是非之公，乃制事之權衡，揆道之模範也。 夫觀百物然後識化工之神，聚眾材然後知作室之用，於一事一義而欲窺聖人之用心，非上智不能也。 故學《春秋》者，必優遊涵泳，默識心通，然後能造其微也。 後王知《春秋》之義，則雖德非禹、湯，尚可以法三代之治。
The great principles of the Spring and Autumn are several tens; though the principles are great, they are as bright as the sun and stars— easy to see. Only its subtle words, hidden meanings, and timely adjustments according to circumstances are hard to know. Whether restraining or releasing, granting or taking away, advancing or retreating, subtle or manifest— and yet attaining the security of principle and meaning, the balance of substance and refinement, the fitness of leniency and severity, the fairness of right and wrong— these are the balance of determining affairs and the model for measuring the Way. One must observe a hundred things before one recognizes the divine craft of nature; one must gather many materials before one knows the use of building a house— to wish from a single affair or a single principle to glimpse the sage's intent is not within the reach of any but the highest wisdom. Therefore those who study the Spring and Autumn must leisurely wade and immerse, silently recognizing until the heart penetrates— only then can they reach its subtlety. If later kings knew the meaning of the Spring and Autumn, then though their virtue fell short of Yu and Tang, they could still model the governance of the Three Dynasties.
50
自秦而下，其學不傳，予悼夫聖人之志不明於後世也，故作《傳》以明之，俾後之人通其文而求其義，得其意而法其用，則三代可復也。 是《傳》也，雖未能極聖人之蘊奧，庶幾學者得其門而入矣。
From Qin downward its learning was not transmitted; I lament that the sage's intent is unclear to later generations; therefore I composed this Commentary to clarify it, enabling later people to penetrate its text and seek its meaning, grasp its intent and model its application— then the Three Dynasties can be restored. This Commentary cannot fully plumb the sage's hidden depths, yet it may still enable scholars to find the door and enter.
51
平生誨人不倦，故學者出其門最多，淵源所漸，皆為名士。 涪人祠頤於北岩，世稱為伊川先生。 嘉定十三年，賜諡曰正公。 淳祐元年，封伊陽伯，從祀孔子廟庭。
He taught tirelessly all his life, and more students passed through his gate than through any other; those touched by his influence in turn all became men of note. The people of Fu built a shrine to Cheng Yi at North Cliff, and the age knows him as Master Yichuan. In the thirteenth year of Jiading, he was granted the posthumous title Lord Zheng. In the first year of Chunyou, he was enfeoffed as Earl of Yiyang and granted a place in the sacrificial rites at Confucius's temple.
52
門人劉絢、李籲、謝良佐、游酢、張繹、蘇昞皆班班可書，附于左。 呂大鈞、大臨見《大防傳》。
His disciples Liu Xu, Li Na, Xie Liangzuo, You Zuo, Zhang Yi, and Su Bing were each worthy of record and are appended below. Lü Dajun and Lü Dalin are treated in the Biography of Lü Dafang.
53
張載，字子厚，長安人。 少喜談兵。 至欲結客取洮西之地。 年二十一，以書謁范仲淹，一見知其遠器，乃警之曰：「儒者自有名教可樂，何事於兵。」 因勸讀《中庸》。 載讀其書，猶以為未足，又訪諸釋、老，累年究極其說，知無所得，反而求之《六經》。 嘗坐虎皮講《易》京師，聽從者甚眾。 一夕，二程至，與論《易》，次日語人曰：「比見二程，深明《易》道，吾所弗及，汝輩可師之。」 撤坐輟講。 與二程語道學之要，渙然自信曰：「吾道自足，何事旁求。」 於是盡棄異學，淳如也。
Zhang Zai, styled Zihou, was a native of Chang'an. As a youth he delighted in discussing military affairs. He even wished to gather companions and seize the lands west of the Tao River. At twenty-one he sent a letter to Fan Zhongyan; at first meeting Fan perceived his great promise and admonished him: "The Confucian has the delights of moral teaching— why turn to arms? He therefore urged him to read the Doctrine of the Mean. Zhang Zai read it but still found it insufficient; he then sought out Buddhist and Daoist teachers and for years pursued their doctrines to the end, knowing he had gained nothing, and turned back to the Six Classics. Once he sat on a tiger skin and lectured on the Changes in the capital, and the audience was very large. One evening the two Cheng brothers came and debated the Changes with him; the next day he told his listeners: "Now that I have met the two Chengs, who deeply understand the Way of the Changes, I cannot match them— you should take them as your teachers. He dismantled his seat and stopped lecturing. In conversation with the two Chengs on the essentials of the Learning of the Way, he was suddenly confident and said: "My Way is complete in itself— why seek elsewhere? Thereupon he wholly abandoned heterodox learning and became pure and clear in his purpose.
54
舉進士，為祈州司法參軍，雲岩令。 政事以敦本善俗為先，每月吉，具酒食，召鄉人高年會縣庭，親為勸酬。 使人知養老事長之義，因問民疾苦，及告所以訓戒子弟之意。
He passed the jinshi examination and served as judicial assistant of Qizhou and magistrate of Yuyan. In office he put strengthening foundations and improving customs first; on each auspicious day of the month he prepared wine and food, summoned the village elders to the county hall, and personally urged toasts upon them. He taught people the duty of caring for the aged and honoring elders, inquired into their hardships, and explained how he meant to instruct and warn the young.
55
熙甯初，御史中丞呂公著言其有古學，神宗方一新百度，思得才哲士謀之，召見問治道，對曰：「為政不法三代者，終苟道也。」 帝悅，以為崇文院校書。 他日見王安石，安石問以新政，載曰：「公與人為善，則人以善歸公； 如教玉人琢玉，則宜有不受命者矣。」 明州苗振獄起，往治之，末殺其罪。
At the beginning of the Xining era, Censor-in-Chief Lü Gongzhu reported that Zhang Zai possessed ancient learning; Emperor Shenzong was then renewing all institutions and sought talented and wise counselors; he summoned Zhang and asked about governance, and Zhang replied: "Whoever governs without taking the Three Dynasties as his model ends on a shallow and careless path. The emperor was pleased and appointed him collator at the Chongwen Academy. On another day he met Wang Anshi, who asked about the New Policies; Zhang Zai said: "If you do good for others, people will return goodness to you; but as when one instructs a jade carver to cut jade, there will be those who refuse the command. When the Miao Zhen case arose in Mingzhou, he was sent to try it and in the end did not impose the death penalty.
56
還朝，即移疾屏居南山下，終日危坐一室，左右簡編，俯而讀，仰而思，有得則識之，或中夜起坐，取燭以書。 其志道精思，未始須臾息，亦未嘗須臾忘也。 敝衣蔬食，與諸生講學，每告以知禮成性、變化氣質之道，學必如聖人而後已。 以為知人而不知天，求為賢人而不求為聖人，此秦、漢以來學者大蔽也。 故其學尊禮貴德、樂天安命，以《易》為宗，以《中庸》為體，以《孔》、《孟》為法，黜怪妄，辨鬼神。 其家昏喪葬祭，率用先王之意，而傅以今禮。 又論定井田、宅裏、發斂、學校之法，皆欲條理成書，使可舉而措諸事業。
Returning to court, he immediately pleaded illness and withdrew to live in seclusion at the foot of South Mountain; all day he sat upright in one room with books on either side— reading with head bowed, thinking with head raised; when he gained insight he wrote it down, and sometimes at midnight he would rise, take a candle, and write. His resolve to pursue the Way and his penetrating thought never ceased for an instant, nor was ever forgotten for an instant. In shabby clothes and plain food he lectured to his students, always teaching them how knowing ritual completes one's nature and how temperament may be transformed— study must not cease until one becomes like a sage. He held that to know human affairs but not Heaven, to seek to become a worthy but not a sage— this was the great blindness of scholars since Qin and Han. Thus his learning honored ritual and valued virtue, rejoiced in Heaven and accepted fate; he took the Changes as his foundation, the Doctrine of the Mean as his substance, the Analects and Mencius as his model; he repudiated the bizarre and absurd and clarified the nature of ghosts and spirits. In his household, weddings, funerals, burials, and sacrifices generally followed the intent of the ancient kings, adapted with present-day ritual forms. He also worked out methods for the well-field system, residential districts, revenue collection, and schools, intending to arrange them into coherent books that could be taken up and put into practice.
57
呂大防薦之曰：「載之始終，善發明聖人之遺旨，其論政治略可復古。 宜還其舊職，以備諮訪。」 乃詔知太常禮院。 與有司議禮不合，復以疾歸，中道疾甚，沐浴更衣而寢，旦而卒。 貧無以斂，門人共買棺奉其喪還。 翰林學士許將等言其恬於進取，乞加贈恤，詔賜館職半賻。
Lü Dafang recommended him, saying: "From first to last, Zhang Zai excels at elucidating the sages' transmitted intent; his discussions of governance can largely restore antiquity. He ought to be restored to his former office and made available for consultation. An edict then appointed him director of the Court of Imperial Sacrifices. His discussions of ritual with the relevant offices did not agree; again pleading illness he returned home; on the way his illness grew severe; he bathed, changed his clothes, and lay down, and at dawn he died. Too poor to afford a burial, his disciples jointly purchased a coffin and escorted his body home. Hanlin Academician Xu Jiang and others said he was indifferent to advancement and asked that additional posthumous honors be granted; an edict awarded him half the usual funeral stipend for an academician post.
58
載學古力行，為關中士人宗師，世稱為橫渠先生。 著書號《正蒙》，又作《西銘》曰：
Zhang Zai studied antiquity and practiced earnestly, becoming the master and exemplar of scholars in the Guanzhong region; the age knows him as Master Hengqu. He composed a work entitled Correcting Obscurantism, and also wrote the Western Inscription, which says:
59
乾稱父而坤母，予茲藐焉，乃混然中處。 故天地之塞吾其體，天地之帥吾其性，民吾同胞，物吾與也。
Heaven is my father and Earth my mother, and of all that fills them I am the tiniest, yet I dwell in their midst undifferentiated. Therefore that which fills Heaven and Earth is my body, that which leads Heaven and Earth is my nature; the people are my brethren, and all things are my companions.
60
大君者，吾父母宗子； 其大臣，宗子之家相也。 尊高年所以長其長，慈孤幼所以幼其幼，聖其合德，賢其秀也。 凡天下疲癃殘疾、恂獨鰥寡，皆吾兄弟之顛連而無告者也。 「于時保之」，子之翼也。 「樂且不憂」，純乎孝者也。 違曰悖德，害仁曰賊，濟惡者不才，其踐形惟肖者也。
The great ruler is the eldest son of our parents; his great ministers are the house steward of that eldest son. Honoring the aged is thus to honor their elders; cherishing the orphaned young is thus to cherish their young; the sage joins virtue together; the worthy stands out among the rest. All throughout the realm— the feeble, the crippled, the maimed, the solitary and alone, widows and orphans— are my brothers who wander in distress with none to tell their woes. "Preserving them in their hour"— this is a son's sheltering wing. "Joy without sorrow"— this is perfect filial piety. To oppose is called transgressing virtue; to harm the humane is called being a robber; to abet evil is to be without talent; only one who fully embodies form resembles the ideal.
61
知化則善述其事，窮神則善繼其志，不愧屋漏為無忝，存心養性為匪懈。 惡旨酒，崇伯之子顧養； 育英材，潁封人之錫類。 不弛勞而底豫，舜其功也； 無所逃而待烹，申生其恭也。 體其受而歸全者，參乎； 勇於從而順令者，伯奇也。 富貴福澤，將厚吾之生也； 貧賤憂戚，庸玉女于成也。 存，吾順事； 歿，吾寧也。
Knowing transformation is to well continue one's affairs; penetrating spirit is to well carry on one's aim; to be without shame before one who watches unseen is to be without disgrace; to preserve the heart and nourish nature is to be without slackening. To loathe strong drink— this is the attentive nurturing of Chongbo's son; To nurture outstanding talent— this is the Lord of Ying's extending grace to his kind; Not slackening in toil yet bringing delight— this was Shun's achievement; Having nowhere to flee yet awaiting execution— this was Shensheng's reverence. Embodying what one receives and returning it whole— was this not Zeng Shen? Bearing courage in obedience and following the command— was this not Boqi? Wealth, honor, good fortune, and blessing will enrich my life; Poverty, low estate, sorrow, and distress will temper and refine my person to completion. While I live, I follow my duties; When I die, I am at peace.
62
程頤嘗言：「《西銘》明理一而分殊，擴前聖所未發，與孟子性善養氣之論同功，自孟子後蓋未之見。」 學者至今尊其書。
Cheng Yi once said: "The Western Inscription clarifies that principle is one while its particular manifestations are many; it expands on what prior sages had not yet brought forth. It shares the same achievement as Mencius's doctrine of the goodness of human nature and the nurturing of vital energy; since Mencius there has likely been nothing like it. Scholars to this day honor his book.
63
嘉定十三年，賜諡曰明公。 淳祐元年封郿伯，從祀孔子廟庭。 弟戩。
In the thirteenth year of Jiading, he was granted the posthumous title Lord Ming. In the first year of Chunyou he was enfeoffed as Earl of Mei and granted a place in the sacrificial rites at Confucius's temple. His younger brother was Jian.
64
弟戩
Younger brother: Jian
65
戩，字天祺。 起進士，調閿鄉主簿，知金堂縣。 誠心愛人，養老恤窮，間召父老使教督子弟。 民有小善，皆籍記之。 以奉錢為酒食，月吉，召老者飲勞，使其子孫侍，勸以孝弟。 民化其德，所至獄訟日少。
Jian, styled Tianqi. He passed the jinshi examination, was appointed chief clerk of Wenxiang, and served as magistrate of Jintang County. He sincerely loved the people, cared for the aged and comforted the destitute, and from time to time summoned elders to instruct and supervise the young. When the people performed small acts of goodness, he recorded them all. Using his salary he prepared wine and food; on auspicious days of the month he summoned the aged to drink and be refreshed, had their descendants wait upon them, and urged filial piety and brotherly respect. The people were transformed by his virtue; wherever he served, lawsuits grew fewer day by day.
66
熙甯初，為監察御史裏行。 累章論王安石亂法，乞罷條例司及追還常平使者。 劾曾公亮、陳升之、趙抃依違不能救正，韓絳左右徇從，與為死黨，李定以邪諂竊台諫。 且安石擅國，輔以絳之詭隨，台臣又用定輩，繼續而來，芽蘖漸盛。 呂惠卿劾薄辯給，假經術以文奸言，豈宜勸講君側。 書數十上，又詣中書爭之，安石舉扇掩面而笑，戩曰：「戩之狂直宜為公笑，然天下之笑公者不少矣。」 趙抃從旁解之，戩曰：「公亦不得為無罪。」 抃有愧色。 遂稱病待罪。
At the beginning of the Xining era, he served as supervising censor in a probationary capacity. He repeatedly memorialized that Wang Anshi was disrupting the laws and begged that the Commission for Policies be abolished and the grain-transport commissioners recalled. He impeached Zeng Gongliang, Chen Shengzhi, and Zhao Bian for waffling and failing to set things right; Han Jiang for catering to Wang on either side and becoming his diehard faction; and Li Ding for usurping a censor's post through flattery and wickedness. Moreover Wang Anshi monopolized the state, assisted by Han Jiang's slick compliance; censorial officials employed men like Li Ding; one after another they came, and new shoots gradually flourished. Lü Huiqing's impeachments were shallow yet glib; he used classical learning to adorn wicked words— how could he be fit to counsel the ruler at his side? He submitted dozens of memorials and also went to the Secretariat to dispute the matter; Wang Anshi raised his fan to cover his face and laughed. Jian said: "My rash directness is fit matter for you to laugh at— yet those throughout the realm who laugh at you are not few. Zhao Bian interceded from the side; Jian said: "You too cannot be held guiltless. Zhao showed a look of shame. Thereupon he pleaded illness and awaited punishment.
67
出知公安縣，徙監司竹監，至舉家不食筍。 常愛用一卒，及將代，自見其人盜筍籜，治之無少貸； 罪已正，待之復如初，略不介意，其德量如此。 卒於官，年四十七。
He was sent out as prefect of Gong'an County, then transferred to supervise the bamboo plantation— so thoroughly that his entire household ceased eating bamboo shoots. He once favored employing one soldier; when the time came for his replacement, he personally saw the man stealing bamboo sheaths and punished him without the slightest lenience; Once the penalty was exacted, he treated the man again as before, not minding in the least— such was his moral capacity. He died in office at the age of forty-seven.
68
邵雍字堯夫。 其先范陽人，父古徙衡漳，又徙共城。 雍年三十，游河南，葬其親伊水上，遂為河南人。
Shao Yong, styled Yaofu. His ancestors were from Fanyang; his father Gu moved to Hengzhang, then again to Gongcheng. At thirty Yong traveled to Henan, buried his parents beside the Yi River, and thereafter became a man of Henan.
69
雍少時，自雄其才，慷慨欲樹功名。 於書無所不讀，始為學，即堅苦刻厲，寒不爐，暑不扇，夜不就席者數年。 已而歎曰：「昔人尚友于古，而吾獨未及四方。」 於是逾河、汾，涉淮、漢，周流齊、魯、宋、鄭之墟，久之，幡然來歸，曰：「道在是矣。」 遂不復出。
In youth Yong was proud of his talent and, full of ardor, wished to establish merit and fame. There was no book he did not read; from the moment he undertook serious study he was stern, arduous, and exacting— for years in cold he used no brazier, in heat no fan, and at night did not go to bed. After a time he sighed and said: "The ancients sought friendship with the past, yet I alone have not yet reached the four quarters. Thereupon he crossed the Yellow and Fen rivers, traversed the Huai and Han, and wandered through the ruins of Qi, Lu, Song, and Zheng; after a long while he returned with a change of heart, saying: "The Way is here. And never went abroad again.
70
北海李之才攝共城令，聞雍好學，嘗造其廬，謂曰：「子亦聞物理性命之學乎？」 雍對曰：「幸受教。」 乃事之才，受《河圖》、《洛書》、《宓義》八卦六十四卦圖像。 之才之傳，遠有端緒，而雍探賾索隱，妙悟神契，洞徹蘊奧，汪洋浩博，多其所自得者。 及其學益老，德益邵，玩心高明，以觀夫天地之運化，陰陽之消長，遠而古今世變，微而走飛草木之性情，深造曲暢，庶幾所謂不惑，而非依仿象類、億則屢中者。 遂衍宓羲先天之旨，著書十余萬言行於世，然世之知其道者鮮矣。
Li Zhicai of Beihai, acting magistrate of Gongcheng, heard that Yong loved learning, once visited his cottage and said: "Have you also heard of the learning of natural principles and human nature and fate? Yong replied: "I would be fortunate to receive instruction. Thereupon he served Zhicai and received the Hetu, Luoshu, and Fuxi's images of the eight trigrams and sixty-four hexagrams. Although Zhicai's transmission had a distant beginning, Yong explored the hidden and searched out the obscure, attained wondrous insight through spiritual accord, penetrated to the hidden depths, and was vast and overflowing in breadth; much of what he gained was of his own attainment. As his learning grew ever more mature and his virtue ever more flourishing, he cultivated a lofty and illumined mind to observe Heaven and Earth's transformations and the waxing and waning of yin and yang; far back through the changes of ages past and present, and down to the temperaments of plants, birds, beasts, and insects— he penetrated deeply and expressed it with supple fullness, almost achieving what is called freedom from doubt, and not merely the sort who imitate likenesses and guess repeatedly until they hit the mark. Thereupon he developed Fuxi's doctrine of the Prior Heaven, composed works of more than one hundred thousand characters that circulated in the world— yet those in the age who truly knew his Way were few.
71
初至洛，蓬蓽環堵，不芘風雨，躬樵爨以事父母，雖平居屢空，而怡然有所甚樂，人莫能窺也。 及執親喪，哀毀盡禮。 富弼、司馬光、呂公著諸賢退居洛中，雅敬雍，恒相從遊，為市園宅。 雍歲時耕稼，僅給衣食。 名其居曰「安樂窩」，因自號安樂先生。 旦則焚香燕坐，晡時酌酒三四甌，微醺即止，常不及醉也，興至輒哦詩自詠。 春秋時出遊城中，風雨常不出，出則乘小車，一人挽之，惟意所適。 士大夫家識其車音，爭相迎候，童孺廝隸皆歡相謂曰：「吾家先生至也。」 不復稱其姓字。 或留信宿乃去。 好事者別作屋如雍所居，以候其至，名曰「行窩」。
When he first came to Luoyang, he lived in a ring of thatched huts that could not keep out wind and rain; he cut his own firewood and cooked to support his parents. Though he was often penniless in daily life, he remained serenely joyful in a way others could not fathom. When he observed mourning for his parents, his grief fully accorded with ritual propriety. Fu Bi, Sima Guang, Lü Gongzhu, and other eminent men who had retired to Luoyang all held Yong in high regard and often joined him on outings; together they purchased a garden residence for him in the city. Yong farmed through the seasons, barely earning enough for food and clothing. He named his dwelling the "Nest of Peace and Joy" and took for himself the style Master of Peace and Joy. Each morning he burned incense and sat in quiet meditation; in the late afternoon he would drink three or four cups of wine, stopping at a pleasant glow and rarely becoming drunk; when the mood struck him, he chanted poetry for his own delight. In spring and autumn he would tour the city; in wind and rain he usually stayed home. When he went out, he rode in a small cart drawn by a single attendant, going wherever inclination led him. Households of scholar-officials who recognized the sound of his cart competed to welcome him; children and servants alike would exclaim with delight, "Our Master has come!" They no longer addressed him by his formal name. Sometimes they kept him overnight or for two nights before he moved on. Admirers built houses modeled on his dwelling to await his visits, calling them "Traveling Nests."
72
司馬光兄事雍，而二人純德尤鄉里所慕向，父子昆弟每相飭曰：「毋為不善，恐司馬端明、邵先生知。」 士之道洛者，有不之公府，必之雍。 雍德氣粹然，望之知其賢，然不事表襮，不設防畛，群居燕笑終日，不為甚異。 與人言，樂道其善而隱其惡。 有就問學則答之，未嘗強以語人。 人無貴賤少長，一接以誠，故賢者悅其德，不賢者服其化。 一時洛中人才特盛，而忠厚之風聞天下。
Sima Guang treated Yong with the deference due an elder brother, and the pure virtue of both men was especially admired throughout the neighborhood; fathers, sons, and brothers would warn one another, "Do nothing wrong, lest Sima the Illustrious Ming or Master Shao find out." Scholars arriving in Luoyang, if they did not call at the government offices, were sure to visit Shao Yong. Yong's moral bearing was utterly pure; one glance revealed his worthiness, yet he made no show of ornament, set up no barriers between himself and others, and in company would laugh and talk through the day without striking anyone as odd. In conversation he delighted in people's virtues and concealed their faults. When someone came to inquire about learning, he answered; he never pressed his views on others uninvited. Whether high or low, young or old, he received everyone with sincerity; the worthy rejoiced in his virtue, and even the unworthy were swayed by his influence. For a time talent in Luoyang flourished as never before, and a spirit of honest generosity was renowned throughout the realm.
73
熙寧行新法，吏牽迫不可為，或投劾去。 雍門生故友居州縣者，皆貽書訪雍，雍曰：「此賢者所當盡力之時，新法固嚴，能寬一分，則民受一分賜矣。 投劾何益耶？」
When the Xining reforms were implemented, officials were so harassed and constrained that some resigned their posts and withdrew. Former students and friends serving in the provinces all wrote to consult Yong. He replied, "This is the time when men of worth should do their utmost. The new laws are indeed harsh, but if you can soften them by even one degree, the people gain one degree of relief. What good does resignation do?"
74
嘉祐詔求遺逸，留守王拱辰以雍應詔，授將作監主簿，復舉逸士，補潁州團練推官，皆固辭乃受命，竟稱疾不之官。 熙寧十年，卒，年六十七，贈秘書省著作郎。 元祐中賜諡康節。
During the Jiayou era, when the throne sought men of hidden talent, Luoyang Intendant Wang Gongchen recommended Yong; he was appointed clerk in the Directorate of Works, then recommended again as an outstanding recluse and offered the post of militia push-officer in Yingzhou—each time he firmly declined before accepting, yet in the end cited illness and never took office. In the tenth year of Xining he died at the age of sixty-seven and was posthumously granted the title Director of Works in the Secretariat. During the Yuanyou era he was granted the posthumous title Lord Kangjie.
75
雍高明英邁，迥出千古，而坦夷渾厚，不見圭角，是以清而不激，和而不流，人與交久，益尊信之。 河南程顥初侍其父識雍，論議終日，退而歎曰：「堯夫，內聖外王之學也。」
Shao Yong was brilliant and far-seeing, transcending his age, yet plain and warmly honest, without a sharp edge; he was clear without being harsh, harmonious without being unprincipled; the longer people knew him, the more they honored and trusted him. Cheng Hao of Henan, when he first accompanied his father to meet Yong, talked with him all day; on returning he sighed and said, "Yaofu possesses the learning of inner sagehood and outer kingliness."
76
雍知慮絕人，遇事能前知。 程頤嘗曰：「其心虛明，自能知之。」 當時學者因雍超詣之識，務高雍所為，至謂雍有玩世之意； 又因雍之前知，謂雍於凡物聲氣之所感觸，輒以其動而推其變焉。 於是摭世事之已然者，皆以雍言先之，雍蓋未必然也。
Yong's insight surpassed that of ordinary men; when events arose he could foresee them. Cheng Yi once said, "His mind is empty and luminous, and thereby knows of itself." Scholars of the day, because Yong's foresight exceeded ordinary understanding, exalted his ways, even claiming that he treated the world as a mere game; and because of his reputation for foreknowledge, held that whenever any object's sounds or vital forces were stirred, he would read their movement and infer what change would follow. They then collected events that had already occurred and declared that Yong had predicted them all beforehand—though in fact he had probably done nothing of the kind.
77
雍疾病，司馬光、張載、程顥、程頤晨夕候之，將終，共議喪葬事外庭，雍皆能聞眾人所言，召子伯溫謂曰：「諸君欲葬我近城地，當從先塋爾。」 既葬，顥為銘墓，稱雍之道純一不雜，就其所至，可謂安且成矣。 所著書曰《皇極經世》、《觀物內外篇》、《漁樵問對》，詩曰《伊川擊壤集》。
When Yong fell ill, Sima Guang, Zhang Zai, Cheng Hao, and Cheng Yi attended him morning and night. As death approached, they discussed funeral arrangements in the outer courtyard; Yong could hear everything they said. He summoned his son Bowen and said, "Your friends wish to bury me near the city—you should place me with the ancestral graves instead." After the burial, Cheng Hao composed the tomb inscription, praising Yong's Way as pure and undivided; in what he attained, one may say he achieved peace and completion. His written works include Supreme Pole Governing the Age, Inner and Outer Chapters on Observing Things, and Dialogues of Fisherman and Woodcutter; his poetry is collected in the Jichuan Striking-the-Earth Collection.
78
子伯溫，別有傳。
His son Bowen is treated in a separate biography.