1
劉絢李吁謝良佐游酢張繹蘇昺尹焞楊時羅從彥李侗
Liu Xuan, Li Yu, Xie Liangzuo, You Zuo, Zhang Yi, Su Bing, Yin Tun, Yang Shi, Luo Congyan, and Li Tong
2
劉絢字質夫，常山人。 以蔭為壽安主簿、長子令，督公家逋賦，不假鞭撲而集。 歲大旱，府遣吏視傷所，蠲財什二，絢力爭不得，封還其楬，請易之。 富弼歎曰：「真縣令也。」 元祐初，韓維薦其經明行修，為京兆府教授。 王巖叟、朱光庭又薦為太學博士，卒於官。 絢力學不倦，最明於《春秋》。 程顥每為人言：「他人之學，敏則有矣，未易保也，若絢者，吾無疑焉。」
Liu Xuan, styled Zhifu, was a native of Changshan. Through hereditary privilege he was appointed chief clerk of Shou'an and magistrate of Changzi; when he collected overdue public taxes, he did so without recourse to the lash. During a severe drought, the prefecture dispatched an official to assess the damage and remitted two-tenths of the tax levy. Xuan argued strenuously but could not prevail; he sealed and returned the proclamation and asked that it be replaced. Fu Bi sighed and said, "There is a true magistrate." At the start of the Yuanyou reign, Han Wei recommended him for classical learning and exemplary conduct, and he was made professor in the Jingzhao prefecture. Wang Yansou and Zhu Guangting also recommended him for the post of Erudite at the Imperial Academy; he died while holding office. Xuan pursued learning without weariness and was especially accomplished in the Spring and Autumn Annals. Cheng Hao often told others, "Other men's learning may be quick enough, but it is not easily sustained; as for someone like Xuan, I have no doubts about him."
3
李吁字端伯，洛陽人。 登進士第。 元祐中為秘書省校書郎，卒。 程頤謂其才器可以大受，及亡也，祭之以文曰：「自予兄弟倡明道學，能使學者視仿而信從者，吁與劉絢有焉。」
Li Yu, styled Duanbo, was a native of Luoyang. He passed the jinshi examination. During the Yuanyou era he served as collator in the Secretariat and then died. Cheng Yi said his talent and capacity were fit for great things. When Yu died, Yi wrote a funeral eulogy saying, "Since my brother and I first advocated the learning of the Way, those who could make scholars look to them and follow in faith were Yu and Liu Xuan."
4
謝良佐
Xie Liangzuo
5
謝良佐字顯道，壽春上蔡人。 與游酢、呂大臨、楊時在程門，號「四先生」。 登進士第。 建中靖國初，官京師，召對，忤旨去。 監西京竹木場，坐口語系詔獄，廢為民。 良佐記問該贍，對人稱引前史，至不差一字。 事有未徹，則顙有泚。 與程頤別一年，復來見，問其所進，曰：「但去得一『矜』字爾。」 頤喜，謂朱光庭曰：「是子力學，切問而近思者也。」 所著《論語說》行於世。
Xie Liangzuo, styled Xiandao, was a native of Shangcai in Shouchun. Together with You Zuo, Lü Dalin, and Yang Shi he studied under the Cheng school and was known as one of the "Four Masters." He passed the jinshi examination. At the start of the Jianzhong Jingguo era he held office in the capital, was summoned for an audience, ran afoul of the throne, and departed. He served as supervisor of the bamboo and timber depot at the Western Capital; for words he had spoken he was imprisoned by imperial order and stripped of office, reduced to commoner status. Liangzuo's memory and erudition were comprehensive; when he quoted earlier histories to others, he never missed a single character. Whenever a matter was not fully understood, sweat would bead on his forehead. After a year's separation from Cheng Yi, he came to see him again. When asked what progress he had made, he said, "I have merely done away with one word—'pride.'" Yi was pleased and said to Zhu Guangting, "This young man studies diligently; he asks earnestly and reflects on what is near at hand." His Exposition of the Analects circulated widely.
6
游酢字定夫，建州建陽人。 與兄醇以文行知名，所交皆天下士。 程頤見之京師，謂其資可以進道。 程顥興扶溝學，招使肄業，盡棄其學而學焉。 第進士，調蕭山尉。 近臣薦其賢，召為太學錄。 遷博士，以奉親不便，求知河清縣。 范純仁守穎昌府，辟府教授。 純仁入相，復為博士。 簽書齊州、泉州判官。 晚得監察御史，歷知漢陽軍、和舒濠三州而卒。
You Zuo, styled Dingfu, was a native of Jianyang in Jianzhou. He and his elder brother Chun were renowned for literary accomplishment and upright conduct; their associates were all eminent scholars of the realm. Cheng Yi met him in the capital and said his native endowment was suited to progress in the Way. When Cheng Hao founded the academy at Fugou and invited him to study there, he abandoned his previous learning entirely and devoted himself to Hao's teaching. He passed the jinshi examination and was appointed magistrate of Xiaoshan. A court intimate recommended his virtue, and he was summoned to serve as recorder of the Imperial Academy. He was promoted to Erudite, but because the post made it difficult to care for his parents, he requested appointment as magistrate of Heqing County. When Fan Chunren served as prefect of Yingchang, he recruited Zuo as professor of the prefectural school. When Chunren entered the chancellorship, Zuo again became an Erudite at the academy. He served as signing secretary and judicial administrator in Qizhou and Quanzhou. Late in life he obtained the post of supervising censor and successively governed Hanyang, He, Shu, and Hao before he died.
7
張繹字思叔，河南壽安人。 家甚微，年長未知學，傭力於市，出聞邑官傳呼聲，心慕之，問人曰：「何以得此？」 人曰：「此讀書所致爾。」 即發憤力學，遂以文名。 預鄉里計偕，謂科舉之習不足為，嘗游僧捨，見僧道楷，將祝髮從之。 時周行己官河南，警之曰：「何為捨聖人之學而學佛？ 異日程先生歸，可師也。」 會程頤還自涪，乃往受業，頤賞其穎悟。 讀《孟子》「志士不忘在溝壑，勇士不忘喪其元」，慨然若有得。 未及仕而卒。 頤嘗言「吾晚得二士」，謂繹與尹焞也。
Zhang Yi, styled Sishu, was a native of Shou'an in Henan. His family was very poor. Though already grown, he had not yet begun to study and hired out his labor in the market. One day he went out and heard a county official's attendants calling ahead; he admired this and asked someone, "How does one obtain such a thing?" The man replied, "That comes from reading books, nothing more." Thereupon he resolved himself and studied hard, and soon became renowned for his literary accomplishment. When he joined the local examination caravan, he decided the habits of the examination system were not worth pursuing. Once, while visiting a monastery, he saw the monk Daokai and was about to shave his head and become his disciple. At the time Zhou Xingji held office in Henan and warned him, "Why abandon the learning of the sages to study Buddhism? Before long Master Cheng will return; you may take him as your teacher." When Cheng Yi returned from Fu, he went to receive instruction under him, and Yi admired his quick understanding. Reading in the Mencius the passage, "A man of purpose does not forget that he may end in ditches and gullies; a brave man does not forget that he may lose his head," he was deeply moved, as though he had gained something. Before he had entered office he died. Yi once said, "Late in life I obtained two fine scholars," referring to Zhang Yi and Yin Tun.
8
蘇昺字季明，武功人。 始學於張載，而事二程卒業。 元祐末，呂大中薦之，起布衣為太常博士。 坐元符上書入邪籍，編管饒州，卒。
Su Bing, styled Jiming, was a native of Wugong. He first studied under Zhang Zai and completed his training under the two Chengs. At the end of the Yuanyou era, Lü Dazhong recommended him, and he was raised from commoner status to Erudite of the Court of Imperial Sacrifices. Because of a memorial he submitted during the Yuanfu era he was entered on the heterodox register, banished under guard to Raozhou, and died there.
9
尹焞字彥明，一字德充，世為洛人。 曾祖仲宣七子，而二子有名：長子源字子漸，是謂河內先生； 次子洙字師魯，是謂河南先生。 源生林，官至虞部員外郎。 林生焞。
Yin Tun, styled Yanming and also known as Dechong, came from a Luoyang family of long standing. His great-grandfather Zhongxuan had seven sons, of whom two became famous: the eldest, Yuan, styled Zijian, was known as Master Henei; the second, Zhu, styled Shilu, was known as Master Henan. Yuan begot Lin, who rose to the post of vice director of the Bureau of Forestry and Crafts. Lin begot Tun.
10
少師事程頤，嘗應舉，發策有誅元祐諸臣議，焞曰：「噫，尚可以干祿乎哉！」 不對而出，告頤曰：「焞不復應進士舉矣。」 頤曰：「子有母在。」 □享歸告其母陳，母曰：「吾知汝以善養，不知汝以祿養。」 頤聞之曰：「賢哉母也！」 於是終身不就舉。 焞之從師，與河南張繹同時，繹以高識，焞以篤行。 頤既沒，焞聚從洛中，非弔喪問疾不出戶，士大夫宗仰之。
As a youth he studied under Cheng Yi. Once he took the examination and encountered an essay topic proposing punishment for the officials of the Yuanyou faction. Tun said, "Alas! Is it still fitting to seek office and emolument?" He refused to answer and left, telling Yi, "Tun will no longer take the jinshi examination." Yi said, "You still have your mother to support." Tun returned home and told his mother Chen. His mother said, "I know you would support me through virtue; I did not know you would support me through official salary." When Yi heard of this he said, "What a worthy mother!" From then on he never again took the examination for the rest of his life. Tun studied under his teacher at the same time as Zhang Yi of Henan; Yi was noted for lofty insight, Tun for steadfast conduct. After Yi died, Tun gathered with fellow disciples in Luoyang and did not leave his home except to attend funerals or visit the sick; scholar-officials revered him.
11
靖康初，種師道薦焞德行可備勸講，召至京師，不欲留，賜號和靖處士。 戶部尚書梅執禮、御史中丞呂好問、戶部侍郎邵溥、中書舍人胡安國合奏：「河南布衣尹焞學窮根本，德備中和，言動可以師法，器識可以任大，近世招延之士無出其右者。 朝廷特召，而命處士以歸，使焞韜藏國器，不為時用，未副陛下側席求賢之意。 望特加識擢，以慰士大夫之望。」 不報。
At the start of the Jingkang era, Zhong Shidao recommended Tun's virtue and conduct as fit for exhortation and lecturing. He was summoned to the capital but did not wish to remain and was granted the title Reclusive Gentleman of Hejing. Minister of Revenue Mei Zhili, Censor-in-Chief Lü Haowen, Vice Minister of Revenue Shao Pu, and Drafting Attendant Hu Anguo jointly memorialized, "The commoner Yin Tun of Henan has mastered learning to its roots, his virtue fulfills the Mean, his words and conduct may serve as models, and his capacity and insight can bear great responsibility; among those recruited in recent times, none surpasses him. The court specially summoned him, yet ordered the reclusive gentleman to return home, leaving Tun to conceal his talents for the state and go unused by the age—this does not fulfill Your Majesty's intent of leaving your seat to seek the worthy. We hope he may be specially recognized and promoted, to satisfy the hopes of scholar-officials." There was no response.
12
次年，金人陷洛，焞闔門被害，焞死復甦，門人舁置山谷中而免。 劉豫命偽帥趙斌以禮聘焞，不從則以兵恐之。 焞自商州奔蜀，至閬，得程頤《易傳》十卦於其門人呂稽中，又得全本於其婿邢純，拜而受之。 紹興四年，止於涪。 涪，頤讀《易》地也，辟三畏齋以居，邦人不識其面。 侍讀范沖舉焞自代，授左宣教郎，充崇政殿說書，以疾辭。 范沖奏給五百金為行資，遣漕臣奉詔至涪親遣。 六年，始就道，作文祭頤而後行。
The next year, when the Jurchens took Luoyang, Tun's entire household was attacked. Tun died and revived, and his disciples carried him to a mountain valley, where he escaped harm. Liu Yu ordered the puppet commander Zhao Bin to invite Tun with ceremony; if he refused, he was to be threatened with force. Tun fled from Shangzhou to Shu. Reaching Lang, he obtained ten hexagrams of Cheng Yi's Commentary on the Changes from his disciple Lü Jizhong, and also obtained the complete text from his son-in-law Xing Chun, receiving both with a bow. In the fourth year of Shaoxing, he settled at Fu. Fu was where Yi had studied the Changes; he opened the Three Reverences Studio to live there, and the people of the district did not even know his face. Reader-in-Waiting Fan Chong recommended Tun to replace him. Tun was appointed Left Instructor and attendant lecturer in the Chongzheng Hall, but declined on grounds of illness. Fan Chong memorialized to grant five hundred in gold as travel funds and dispatched a transport official bearing an edict to Fu to escort him in person. In the sixth year, he finally set out on the road, composing a funeral text to sacrifice to Yi before departing.
13
先是，崇寧以來，禁錮元祐學術，高宗渡江，始召楊時置從班，召胡安國居給捨，范沖、朱震俱在講席，薦焞甚力。 既召，而左司諫公輔上疏攻程氏之學，乞加屏絕。
Earlier, since the Chongning era, Yuanyou learning had been proscribed. When Gaozong crossed the Yangzi, Yang Shi was first summoned to the attendant ranks, Hu Anguo was summoned to the drafting office, Fan Chong and Zhu Zhen were both on the lecture seat, and they all strongly recommended Tun. After the summons, Left Remonstrance Official Gong Fu submitted a memorial attacking the learning of the Cheng school and requesting that it be further proscribed.
14
焞至九江，上奏曰：「臣僚上言，程頤之學惑亂天下。 焞實師頤垂二十年，學之既專，自信甚篤。 使焞濫列經筵，其所敷繹，不過聞於師者。 捨其所學，是欺君父，加以疾病衰耗，不能支持。」 遂留不進。 胡安國奉祠居衡陽，上書言：「欲使學者蹈中庸，師孔、孟，而禁不從程頤之學，是入室而不由戶。」
When Tun reached Jiujiang, he submitted a memorial saying, "Officials have stated above that Cheng Yi's learning has confused and disturbed all under Heaven. Tun in truth studied under Yi for nearly twenty years; his learning was already specialized, and his conviction was very firm. If Tun were improperly placed in the classics lecture seat, what he would expound would be nothing beyond what he heard from his teacher. To abandon what he has learned would be to deceive his sovereign and father; moreover, illness and decline leave him unable to sustain the effort." Thereupon he remained and did not proceed to the capital. Hu Anguo, holding a sacrificial stipend and dwelling in Hengyang, submitted a memorial saying, "To wish that scholars tread the Mean and take Confucius and Mencius as teachers, yet forbid them from following Cheng Yi's learning, is to enter a room without going through the door."
15
朱震引疾告去，時趙鼎去位，張浚獨相，於是召安國，俾以內祠兼侍讀，而上章薦焞，言其拒劉豫之節，且謂其所學所養有大過人者，乞令江州守臣疾速津送至國門。 復以疾辭，上曰：「焞可謂恬退矣。」 詔以秘書郎兼說書，趣起之，焞始入見就職。 八年，除秘書少監，未幾，力辭求去。 上語參知政事劉大中曰：「焞未論所學淵源，足為後進矜式，班列得老成人，亦是朝廷氣象。」 乃以焞直徽猷閣，主管萬壽觀，留侍經筵。 資善堂翊善朱震疾亟，薦焞自代。 輔臣入奏，上慘然曰：「楊時物故，胡安國與震又亡，朕痛惜之。」 趙鼎曰：「尹焞學問淵源，可以繼震。」 上指奏牘曰：「震亦薦焞代資善之職，但焞微聵，恐教兒費力爾。」 除太常少卿，仍兼說書。 未幾，稱疾在告，除權禮部侍郎兼侍講。
Zhu Zhen cited illness and requested leave. At the time Zhao Ding had left office and Zhang Jun alone was chancellor. Thereupon Anguo was summoned and made to hold an inner sacrificial stipend while also serving as reader; he submitted a memorial recommending Tun, speaking of his integrity in refusing Liu Yu, and stating that his learning and cultivation greatly surpassed others, requesting that the prefectural official of Jiangzhou be ordered to convey him swiftly by ferry to the capital gate. Again he declined on grounds of illness. The emperor said, "Tun may truly be called modest and retiring." An edict appointed him secretary and attendant lecturer and urged him to take office. Tun then entered audience and assumed his post. In the eighth year he was appointed vice director of the Secretariat; before long he strenuously declined and requested leave. The emperor said to Vice Grand Councilor Liu Dazhong, "Setting aside the origins of Tun's learning, he is sufficient to serve as a model for later entrants; to have an elder of mature years in the ranks is also the bearing of the court." Thereupon Tun was made direct attendant of the Hall of Glorious Learning, put in charge of Wanshou Abbey, and retained to serve at the classics lecture. Assistant Tutor Zhu Zhen of the Hall of Cultivating Virtue was gravely ill and recommended Tun to replace him. The assisting ministers entered to report. The emperor said mournfully, "Yang Shi has passed away, and Hu Anguo and Zhen have also died; I grieve and regret this." Zhao Ding said, "Yin Tun's learning has deep origins and can succeed Zhen." The emperor pointed to the memorial and said, "Zhen also recommended Tun to replace him in the Hall of Cultivating Virtue, but Tun is slightly deaf; I fear teaching the children will be laborious." He was appointed vice director of the Court of Imperial Sacrifices while still concurrently serving as attendant lecturer. Before long he reported illness and took leave; he was appointed acting vice minister of Rites while concurrently serving as lecturer-in-attendance.
16
時金人遣張通古、蕭哲來議和，焞上疏曰：
At the time the Jurchens sent Zhang Tonggu and Xiao Zhe to negotiate peace. Tun submitted a memorial saying:
17
臣伏見本朝有遼、金之禍，亙古未聞，中國無人，致其猾亂。 昨者城下之戰，詭詐百出，二帝北狩，皇族播遷，宗社之危，已絕而續。 陛下即位以來十有二年，雖中原未復，仇敵未殄，然而賴祖宗德澤之厚，陛下勤撫之至，億兆之心無有離異。 前年徽宗皇帝、寧德皇后崩問遽來，莫究不豫之狀，天下之人痛心疾首，而陛下方且屈意降志，以迎奉梓宮、請問諱日為事。 今又為此議，則人心日去，祖宗積累之業，陛下十二年勤撫之功，當決於此矣。 不識陛下亦嘗深謀而熟慮乎，抑在廷之臣不以告也？
Your subject respectfully observes that our dynasty has suffered the calamities of Liao and Jin, unheard of since antiquity; China lacked capable men, and thus they grew crafty and rebellious. In the recent battle beneath the walls, stratagems and deceits appeared in every form; the two emperors were taken north, the imperial clan was scattered in exile, and the peril to altars and ancestral temples was cut off and then continued. Since Your Majesty ascended the throne, twelve years have passed. Although the Central Plain has not been recovered and the enemy has not been exterminated, yet relying on the abundant virtue and grace of the ancestors and Your Majesty's utmost diligence in comforting the people, the hearts of the hundred millions remain undivided. The year before last, news of the deaths of Emperor Huizong and Empress Ningde arrived suddenly; the circumstances of their illness were never investigated. All under Heaven were heartsick with grief, yet Your Majesty was just then humbling yourself and lowering your resolve to receive the imperial coffin and inquire about the day of death. If this proposal is now adopted, the people's hearts will daily turn away; the accumulated enterprise of the ancestors and the twelve years of Your Majesty's diligent comforting of the people will be decided at this moment. I do not know whether Your Majesty has also deeply deliberated and carefully considered this, or whether the ministers at court have failed to inform you.
18
《禮》曰：「父母之仇不共戴天，兄弟之仇不反兵。」 今陛下信仇敵之譎詐，而覬其肯和以紓目前之急，豈不失不共戴天、不反兵之義乎？ 又況使人之來，以詔諭為名，以割地為要，今以不戴天之仇與之和，臣切為陛下痛惜之。 或以金國內亂，懼我襲己，故為甘言以緩王師。 倘或果然，尤當鼓士卒之心，雪社稷之恥，尚何和之為務？
The Rites says, "One does not live under the same Heaven with the murderer of one's parents; one does not turn back with weapons against the murderer of one's brother." Now Your Majesty trusts the deceit and treachery of the enemy and hopes they will agree to peace to relieve the present urgency—does this not violate the principle of not living under the same Heaven and not turning back with weapons? Moreover, the envoys have come in the name of imperial proclamation but with the demand of ceding territory; to make peace now with an enemy whom one cannot live under the same Heaven with—I deeply grieve and regret this for Your Majesty. Perhaps because the Jin state suffers internal disorder and fears we will attack them, they offer sweet words to slow the imperial army. If this is indeed so, all the more should we rouse the hearts of the soldiers and wipe away the shame of the altars and ancestral temples—why should making peace be the task?
19
又移書秦檜言：
He also sent a letter to Qin Hui saying:
20
今北使在廷，天下憂憤，若和議一成，彼日益強，我日益怠，侵尋朘削，天下有被發左衽之憂。 比者，竊聞主上以父兄未返，降志辱身於九重之中有年矣，然亦自是未聞金人悔過，還二帝於沙漠。 繼之梓宮崩問不詳，天下之人痛恨切骨，金人狼虎貪噬之性，不言可見。 天下方將以此望於相公，覬有以革其已然，豈意為之已。 甚乎。
Now the northern envoys are at court and all under Heaven are anxious and indignant. If a peace agreement is concluded, they will daily grow stronger while we daily grow slack, and through gradual erosion and diminution, all under Heaven will face the fear of having their hair cut and wearing barbarian dress. Recently I have heard that the sovereign, because his father and elder brother have not returned, has for years humbled his will and debased himself within the Ninefold Enclosure; yet even so, I have never heard that the Jurchens have repented and returned the two emperors from the desert. Then came the unclear news of the imperial coffin's death; the people of all under Heaven hated this to the bone. The wolfish, tigerish, greedy, and devouring nature of the Jurchens needs no words to be seen. All under Heaven was about to look to the Chancellor for this, hoping he would have the means to change what had already been done—who would have thought he would do it already. To such an extent.
21
今之上策，莫如自治。 自治之要，內則進君子而遠小人，外則賞當功而罰當罪，使主上孝弟通於神明，道德成於安強，勿以小智孑義而圖大功，不勝幸甚。
The best policy now is none other than self-governance. The essentials of self-governance are: within, advance the noble and keep the petty at a distance; without, reward where merit warrants and punish where guilt warrants; cause the sovereign's filial piety and brotherliness to reach the spirits, and virtue and the Way to be established in peace and strength. Do not use petty cleverness and narrow righteousness to pursue great achievement—I would be exceedingly fortunate.
22
疏及書皆不報，於是焞固辭新命。
Neither the memorial nor the letter received any response; thereupon Tun firmly declined the new appointment.
23
九年，以徽猷閣待制提舉萬壽觀兼侍講，又辭，且奏言：
In the ninth year he was made attendant gentleman of the Hall of Glorious Learning, put in charge of Wanshou Abbey while also serving as lecturer, and again declined, submitting a memorial saying:
24
臣職在勸講，蔑有發明，期月之間，病告相繼，坐竊厚祿，無補聖聰。 先聖有言：「陳力就列，不能者止。」 此當去者一也。 臣起自草茅，誤膺召用，守道之語，形於訓詞，而臣貪戀寵榮，遂移素守，使朝廷非常不次之舉，獲懷利苟得之人。 此當去者二也。 比嘗不量分守，言及國事，識見迂陋，已驗於今，跡其庸愚，豈堪時用。 此當去者三也。 臣自擢春官，未嘗供職，以疾乞去，更獲超遷，有何功勞，得以祗受。 此當去者四也。 國朝典法，揆之禮經，年至七十，皆當致仕。 今臣年齒已及，加以疾病，血氣既衰，戒之在得。 此當去者五也。 臣聞聖君有從欲之仁，匹夫有莫奪之志，今臣有五當去之義，無一可留之理，乞檢會累奏，放歸田裡。
Your subject's duty is exhortation and lecturing, yet he has had nothing to expound. Within a month illness leave followed in succession; he sits idly enjoying thick emoluments without benefiting the sage ear. The ancient sage said, "Offer your strength and take your place; if you cannot, then stop." This is the first reason I should leave. Your subject rose from the grass and reeds and was mistakenly summoned to office. Words of keeping to the Way appeared in the edict of appointment, yet your subject clung greedily to favor and glory and thus shifted his former steadfastness, causing the court's extraordinary and irregular promotion to obtain a man who harbors profit and seeks gain. This is the second reason I should leave. Recently I overstepped my station and spoke of state affairs. My insight was narrow and crude and has already been proven by events; tracing my mediocrity and foolishness, how can I be fit for use in the age? This is the third reason I should leave. Since your subject was promoted to the Ministry of Rites, he has never performed his duties. He requested leave on grounds of illness and yet received further extraordinary promotion—what merit does he have to receive this? This is the fourth reason I should leave. The statutes and laws of our dynasty, measured against the ritual classics, hold that at age seventy all should retire from office. Now your subject's years have reached that mark, and illness is added besides. His vital force has already declined, and the warning against grasping applies. This is the fifth reason I should leave. Your subject has heard that a sage ruler has the benevolence to follow another's wish, and that a common man has a will that cannot be taken from him. Now your subject has five reasons he should leave and not one reason he may remain; he begs that his accumulated memorials be reviewed and that he be released to return to his fields.
25
疏上，以焞提舉江州太平觀。 引年告老，轉一官致仕。
When the memorial was submitted, Tun was made superintendent of Taiping Abbey in Jiangzhou. Citing his years he requested retirement; he was promoted one rank and retired from office.
26
焞自入經筵，即乞休致，朝廷以禮留之； 浚、鼎既去，秦檜當國，見焞議和疏及與檜書已不樂，至是，得求去之疏，遂不復留。 十二年，卒。
From the time Tun entered the classics lecture, he requested retirement; the court retained him according to ritual; After Jun and Ding had left office, Qin Hui held the state. Seeing Tun's memorial against peace and his letter to Hui, he was already displeased; when he received the memorial requesting leave, he no longer retained him. In the twelfth year he died.
27
當是時，學於程頤之門者固多君子，然求質直弘毅、實體力行若焞者蓋鮮。 頤嘗以「魯」許之，且曰：「我死，而不失其正者尹氏子也。」 其言行見於《涪陵記善錄》為詳，有《論語解》及《門人問答》傳於世。
At that time, those who studied at Cheng Yi's gate were indeed many noble men, yet to find one upright, broad-minded, resolute, and earnest in practice like Tun was rare. Yi once approved him with the word "steadfast," and said, "When I die, the one who will not lose his rectitude is Master Yin's son." His words and conduct are recorded in detail in the Record of Good Deeds at Fuling; his Exposition of the Analects and Discussions with Disciples circulated in the world.
28
楊時字中立，南劍將樂人。 幼穎異，能屬文，稍長，潛心經史。 熙寧九年，中進士第。 時河南程顥與弟頤講孔、孟絕學於熙、豐之際，河、洛之士翕然師之。 時調官不赴，以師禮見顥於穎昌，相得甚歡。 其歸也，顥目送之曰：「吾道南矣。」 四年而顥死，時聞之，設位哭寢門，而以書赴告同學者。 至是，又見程頤於洛，時蓋年四十矣。 一日見頤，頤偶瞑坐，時與游酢侍立不去，頤既覺，則門外雪深一尺矣。 關西張載嘗著《西銘》，二程深推服之，時疑其近於兼愛，與其師頤辨論往復，聞理一分殊之說，始豁然無疑。
Yang Shi, styled Zhongli, was a native of Jiangle in Nanjian. In youth he was precocious and unusual and could compose literary pieces; when somewhat older he devoted himself to the classics and histories. In the ninth year of Xining he passed the jinshi examination. At that time Cheng Hao of Henan and his younger brother Yi taught the lost learning of Confucius and Mencius during the Xining and Yuanfeng eras, and scholars of the Yellow and Luo rivers flocked to take them as teachers. Shi did not go to his assigned post but, with the rites due a teacher, visited Hao at Yingchang; they got on extremely well. When he departed, Hao saw him off and said, "My Way goes south." Four years later Hao died. When Shi heard of it, he set up a mourning seat at the bedroom door and sent letters to notify his fellow students. At this time he again visited Cheng Yi in Luoyang; Shi was then about forty years old. One day when he visited Yi, Yi happened to be sitting with eyes closed in meditation. Shi and You Zuo stood attending and did not leave; when Yi awoke, the snow outside the gate was already a foot deep. Zhang Zai of Guanxi once wrote the Western Inscription; the two Chengs deeply admired it. Shi doubted it was close to universal love and debated back and forth with his teacher Yi; when he heard the doctrine that principle is one but its manifestations are many, he suddenly became clear and had no further doubts.
29
杜門不仕者十年，久之，歷知瀏陽、餘杭、蕭山三縣，皆有惠政，民思之不忘。 張舜民在諫垣，薦之，得荊州教授。 時安於州縣，未嘗求聞達，而德望日重，四方之士不遠千里從之遊，號曰龜山先生。
He closed his door and did not take office for ten years. After a long time he successively served as magistrate of Liuyang, Yuhang, and Xiaoshan, and in each place had benevolent policies that the people remembered without forgetting. When Zhang Shunmin was in the remonstrance bureau, he recommended Shi, who obtained the post of professor in Jingzhou. Shi was content in the prefectures and counties and never sought fame or advancement, yet his moral standing daily grew heavier. Scholars from the four directions came from afar to study with him, and he was called Master Guishan.
30
時天下多故，有言於蔡京者，以為事至此必敗，宜引舊德老成置諸左右，庶幾猶可及，時宰是之。 會有使高麗者，國主問龜山安在，使回以聞。 召為秘書郎，遷著作郎。 及面對，奏曰：
At the time all under Heaven had many troubles. Someone spoke to Cai Jing, saying that affairs had reached a point where defeat was inevitable and that old virtue and mature worth should be brought to the sovereign's side, so that perhaps it might still be in time; the chief minister agreed. It happened that an envoy to Goryeo was sent. The Goryeo king asked where Master Guishan was, and when the envoy returned he reported this. Shi was summoned as secretary and promoted to compiler. When he faced the throne and addressed the court, he submitted a memorial saying:
31
堯、舜曰「允執厥中」，孟子曰「湯執中」，《洪範》曰「皇建其有極」，歷世聖人由斯道也。 熙寧之初，大臣文六藝之言以行其私，祖宗之法紛更殆盡。 元祐繼之，盡復祖宗之舊，熙寧之法一切廢革。 至紹聖、崇寧抑又甚焉，凡元祐之政事著在令甲，皆焚之以滅其跡。 自是分為二黨，縉紳之禍至今未殄。 臣願明詔有司，條具祖宗之法，著為綱目，有宜於今者舉而行之，當損益者損益之，元祐、熙、豐姑置勿問，一趨於中而已。
Yao and Shun said "sincerely hold fast to the Mean," Mencius said "Tang held fast to the Mean," the Great Plan says "the sovereign establishes the supreme standard"—sage rulers through the ages followed this Way. At the beginning of Xining, great ministers clothed their private aims in the language of the Six Arts, and the laws of the ancestors were changed almost entirely. Yuanyou followed and fully restored the old ways of the ancestors, abolishing all the laws of Xining. By Shaosheng and Chongning it was even worse; all Yuanyou policies recorded in active statutes were burned to erase their traces. From then on the court was divided into two factions, and the calamity of the gentry and officials has not yet been extinguished to this day. Your subject wishes that a clear edict be issued to the relevant offices to itemize the laws of the ancestors and set them forth as a program. What is suitable for the present should be implemented; what should be reduced or increased should be reduced or increased. Yuanyou, Xining, and Yuanfeng should for the moment be set aside without inquiry, and all should tend toward the Mean alone.
32
朝廷方圖燕雲，虛內事外，時遂陳時政之弊，且謂：「燕雲之師宜退守內地，以省轉輸之勞，募邊民為弓弩手，以殺常勝軍之勢。」 又言：「都城居四達之衢，無高山巨浸以為阻衛，士人懷異心，緩急不可倚仗。」 執政不能用。 登對，力陳君臣警戒，正在無虞之時，乞為《宣和會計錄》，以周知天下財物出入之數。 徽宗首肯之。
The court was then planning for Yan and Yun, neglecting internal affairs for external ones. Shi thereupon set forth the defects of current policy and said, "The army for Yan and Yun should withdraw to guard the interior to save the labor of transport, and frontier people should be recruited as crossbowmen to check the momentum of the Ever-Victorious Army." He also said, "The capital sits at a crossroads with no high mountains or great waters to serve as barriers; scholars harbor divergent hearts and cannot be relied upon in an emergency." The chief ministers could not adopt this. When he addressed the throne, he strenuously set forth the warning between ruler and minister that applies precisely in times free from worry, and requested compilation of an Xuanhe Accounting Record to give comprehensive knowledge of the income and expenditure of goods throughout the realm. Emperor Huizong nodded assent.
33
除邇英殿說書。 聞金人入攻，謂執政曰：「今日事勢如積薪已然，當自奮勵，以竦動觀聽。 若示以怯懦之形，委靡不振，則事去矣。 昔汲黯在朝，淮南寢謀。 論黯之才，未必能過公孫弘輩也，特其直氣可以鎮壓奸雄之心爾。 朝廷威望弗振，使奸雄一以弘輩視之，則無復可為也。 要害之地，當嚴為守備，比至都城，尚何及哉？ 近邊州軍宜堅壁清野，勿與之戰，使之自困。 若攻戰略地，當遣援兵追襲，使之腹背受敵，則可以制勝矣。」 且謂：「今日之事，當以收人心為先。 人心不附，雖有高城深池、堅甲利兵，不足恃也。 免夫之役，毒被海內，西城聚斂，東南花石，其害尤甚。 前此蓋嘗罷之，詔墨未干，而花石供奉之舟已銜尾矣。 今雖復申前令，而禍根不除，人誰信之？ 欲致人和，去此三者，正今日之先務也。」
He was appointed attendant lecturer in the Hall of Eminent Excellence. When he heard the Jurchens had entered in attack, he said to the chief ministers, "Today's situation is like piled kindling already set; we should rouse ourselves to stir and startle those who look on. If we show a timid and cowardly appearance and are listless and unresponsive, the affair is lost. In former times, when Ji An was at court, Huainan's plot went to sleep. Judging An's talent, he was not necessarily superior to men like Gongsun Hong; it was only his upright spirit that could suppress the hearts of treacherous heroes. If the court's prestige is not raised and treacherous heroes view it as they view men like Hong, then nothing more can be done. Key places should be strictly fortified for defense; by the time the enemy reaches the capital, what will be left to do? Frontier prefectures and armies near the border should fortify their walls and clear the countryside, not giving battle, so that the enemy will exhaust themselves. If they attack and seize territory, relief troops should be sent to pursue and strike, causing them to be attacked front and rear; then victory can be achieved." He also said, "In today's affair, winning the people's hearts should come first. If the people's hearts are not attached, though there be high walls and deep moats, strong armor and sharp weapons, they are not to be relied upon. The corvée of exempted laborers poisons the whole realm; the western capital's exactions and the southeast's tribute stones are especially harmful. Previously these had been abolished, but before the edict ink was dry, the boats supplying tribute stones were already tailing one another. Though the former order is now repeated, if the roots of the calamity are not removed, who will believe it? To bring about harmony among the people, removing these three things is precisely today's foremost task."
34
金人圍京城，勤王之兵四集，而莫相統一。 時言：「唐九節度之師不立統帥，雖李、郭之善用兵，猶不免敗衄。 今諸路烏合之眾，臣謂當立統帥，一號令，示紀律，而後士卒始用命。」 又言：「童貫為三路大帥，敵人侵疆，棄軍而歸，孥戮之有餘罪，朝廷置之不問，故梁方平、何灌皆相繼而遁。 當正典刑，以為臣子不忠之戒。 童貫握兵二十餘年，覆軍殺將，馴至今日，比聞防城仍用閹人，覆車之轍，不可復蹈。」 疏上，除右諫議大夫兼侍講。
The Jurchens besieged the capital; armies coming to the sovereign's aid gathered from the four directions, yet none was unified in command. Shi said, "When Tang's nine frontier armies had no supreme commander, though Li and Guo were skilled in using troops, they still could not avoid defeat. Now the crowds assembled from various routes—I say a supreme commander should be established, one command and one order issued, discipline displayed, and only then will the soldiers begin to obey." He also said, "Tong Guan was grand marshal of the three routes. When the enemy invaded the frontier he abandoned the army and returned—a crime for which execution of his family would still leave a surplus. The court set this aside without inquiry, and so Liang Fangping and He Guan successively fled as well. The proper penalty of the law should be applied as a warning to disloyal ministers and sons. Tong Guan held military power for more than twenty years, destroyed armies and killed generals, and tamely reached the present day. I have lately heard that in defending the city eunuchs are still employed—the track of the overturned cart must not be trodden again." When the memorial was submitted, he was appointed right remonstrance official while also serving as lecturer.
35
敵兵初退，議者欲割三鎮以講和，時極言其不可，曰：「河朔為朝廷重地，而三鎮又河朔之要藩也。 自周世宗迄太祖、太宗，百戰而後得之，一旦棄之北庭，使敵騎疾驅，貫吾腹心，不數日可至京城。 今聞三鎮之民以死拒之，三鎮拒其前，吾以重兵躡其後，尚可為也。 若種師道、劉光世皆一時名將，始至而未用，乞召問方略。」 疏上，欽宗詔出師，而議者多持兩端，時抗疏曰：「聞金人駐磁、相，破大名，劫虜驅掠，無有紀極，誓墨未干，而背不旋踵，吾雖欲專守和議，不可得也。 夫越數千里之遠，犯人國都，危道也。 彼見勤王之師四面而集，亦懼而歸，非愛我而不攻。 朝廷割三鎮二十州之地與之，是欲助寇而自攻也。 聞肅王初與之約，及河而返，今挾之以往，此敗盟之大者。 臣竊謂朝廷宜以肅王為問，責其敗盟，必得肅王而後已。」 時太原圍閉數月，而姚古擁兵逗留不進，時上疏乞誅古以肅軍政，拔偏裨之可將者代之。 不報。
When the enemy troops first withdrew, some in council wished to cede the Three Prefectures to negotiate peace. Shi spoke forcefully against this, saying, "Hebei is a vital region for the court, and the Three Prefectures are the key bulwarks of Hebei. From Emperor Shizong of Zhou down through Taizu and Taizong, they were obtained only after a hundred battles. To abandon them at once to the northern court would let enemy horsemen gallop swiftly and pierce our very heartland—in a few days they could reach the capital. Now I hear the people of the Three Prefectures are resisting to the death. With the Three Prefectures blocking them in front and our heavy troops pressing from behind, something can still be done. Men like Zhong Shidao and Liu Guangshi are famous generals of the age. They have just arrived and are not yet employed—I beg that they be summoned and questioned about strategy." When the memorial was submitted, Emperor Qinzong ordered troops out, yet many in council held both ends. Shi submitted a forceful memorial saying, "I hear the Jurchens are stationed at Ci and Xiang, have broken Daming, and are plundering and driving captives without limit. The oath ink is not yet dry and they have already turned their backs without looking back—even if we wish to hold exclusively to peace talks, it cannot be obtained. To cross several thousand li and invade another state's capital is a perilous path. When they see armies coming to the sovereign's aid gathering from the four directions, they too will fear and return—it is not that they love us and therefore do not attack. For the court to cede the land of the Three Prefectures and twenty prefectures to them is to wish to aid the bandits and attack ourselves. I hear that when Prince Su first made an agreement with them, he returned when he reached the river; now they are taking him away with them—this is a great breach of the agreement. Your subject privately considers that the court should take Prince Su as the issue, charge them with breaching the agreement, and not stop until Prince Su is obtained." At the time Taiyuan had been besieged and closed for several months, yet Yao Gu held the army and lingered without advancing. Shi submitted a memorial requesting that Gu be executed to rectify military discipline and that a deputy commander fit to lead be chosen to replace him. There was no response.
36
李綱之罷，太學生伏闕上書，乞留綱與種師道，軍民集者數十萬，朝廷欲防禁之。 吳敏乞用時以靖太學，時得召對，言：「諸生伏闕紛紛，忠於朝廷，非有他意，但擇老成有行誼者，為之長貳，則將自定。」 欽宗曰：「無逾於卿。」 遂以時兼國子祭酒。 首言：「三省政事所出，六曹分治，各有攸司。 今乃別辟官屬，新進少年，未必賢於六曹長貳。」 又言：
When Li Gang was dismissed, Imperial Academy students prostrated themselves at the palace gate and submitted memorials requesting that Gang and Zhong Shidao be retained. Soldiers and civilians who gathered numbered several hundred thousand, and the court wished to guard against and suppress them. Wu Min requested that Shi be used to pacify the Imperial Academy. Shi was summoned for an audience and said, "The students prostrating themselves at the gate are in an uproar out of loyalty to the court and have no other intent. Only select mature men of conduct and righteousness to serve as their chief and deputy, and the commotion will settle of itself." Emperor Qinzong said, "None surpasses you." Thereupon Shi was additionally made chancellor of the Directorate of Education. He first said, "The Three Departments are where government affairs issue forth; the Six Ministries divide governance, each having its proper charge. Now separate offices are opened and newly advanced young men appointed—they are not necessarily more worthy than the chiefs and deputies of the Six Ministries." He also said:
37
蔡京用事二十餘年，蠹國害民，幾危宗社，人所切齒，而論其罪者，莫知其所本也。 蓋京以繼述神宗為名，實挾王安石以圖身利，故推尊安石，加以王爵，配饗孔子廟庭。 今日之禍，實安石有以啟之。
Cai Jing held power for more than twenty years, harming the state and injuring the people, nearly endangering the altars and ancestral temples. Men gnash their teeth at him, yet those who discuss his crimes do not know their root. Jing took continuing the work of Emperor Shenzong as his banner but in truth used Wang Anshi to pursue personal profit. Therefore he exalted Anshi, granted him a princely title, and paired him in sacrifice at the Confucian temple. Today's calamity was in truth opened by Anshi.
38
謹按安石挾管、商之術，飭六藝以文奸言，變亂祖宗法度。 當時司馬光已言其為害當見於數十年之後，今日之事，若合符契。 其著為邪說以塗學者耳目，而敗壞其心術者，不可縷數，姑即一二事明之。
I respectfully consider that Anshi wielded the arts of Guan Zhong and Shang Yang, clothed treacherous words in the Six Arts, and changed and disrupted the laws and institutions of the ancestors. At the time Sima Guang already said its harm would appear several decades later; today's events fit the tally exactly. The heterodox doctrines he set forth to smear the eyes and ears of scholars and corrupt their minds and methods are countless strand by strand; let one or two matters suffice to make this clear.
39
昔神宗嘗稱美漢文惜百金以罷露台，安石乃言：「陛下若能以堯、舜之道治天下，雖竭天下以自奉不為過，守財之言非正理。」 曾不知堯、舜茅茨土階。 禹曰：「克儉於家」，則竭天下以自奉者，必非堯、舜之道。 其後王黼以應奉花石之事，竭天下之力，號為享上，實安石有以倡之也。 其釋《鳧鷖》守成之詩，於末章則謂：「以道守成者，役使群眾，泰而不為驕，宰制萬物，費而不為侈，孰弊弊然以愛為事。」 《詩》之所言，正謂能持盈則神祇祖考安樂之，而無後艱爾。 自古釋之者，未有泰而不為驕、費而不為侈之說也。 安石獨倡為此說，以啟人主之侈心。 後蔡京輩輕費妄用，以侈靡為事。 安石邪說之害如此。
Formerly Emperor Shenzong once praised Emperor Wen of Han for sparing a hundred in gold to cancel the terrace platform. Anshi then said, "If Your Majesty can govern all under Heaven with the Way of Yao and Shun, though you exhaust all under Heaven to supply yourself it would not be excessive; words of guarding wealth are not correct principle." He did not know that Yao and Shun had thatched roofs and earthen steps. Yu said, "Be sparing in your household"—therefore one who exhausts all under Heaven to supply himself cannot be following the Way of Yao and Shun. Afterward Wang Fu, through the tribute-stone service, exhausted the strength of all under Heaven and called it serving the sovereign—in truth Anshi had advocated this. In his interpretation of the "Wild Geese" ode on preserving the inheritance, in the final stanza he said, "One who preserves the inheritance by the Way employs the masses, is at ease without being arrogant, controls the myriad things, spends without being extravagant—who would toil and toil and take love as the task?" What the Odes speaks of is precisely that if one can hold fullness, then the spirits and ancestral fathers are at ease and there is no later hardship. From antiquity those who interpreted it never had the doctrine of being at ease without arrogance and spending without extravagance. Anshi alone advocated this doctrine, thereby opening the sovereign's heart to extravagance. Later men like Cai Jing lightly spent and recklessly used funds, taking extravagance as their business. Such is the harm of Anshi's heterodox doctrine.
40
伏望追奪王爵，明詔中外，毀去配享之像，使邪說淫辭不為學者之惑。 疏上，安石遂降從祀之列。 士之習王氏學取科第者，已數十年，不復知其非，忽聞以為邪說，議論紛然。 諫官馮澥力主王氏，上疏詆時。 會學官中有紛爭者，有旨學官並罷，時亦罷祭酒。
I respectfully hope his princely title may be posthumously revoked, that a clear edict be issued within and without, that the image paired in sacrifice be destroyed, and that heterodox doctrines and licentious words no longer confuse scholars. When the memorial was submitted, Anshi was reduced to the secondary rank of those sacrificed to. Scholars who had studied Wang's learning to obtain examination degrees had already done so for several decades and no longer knew it was wrong. Suddenly hearing it called heterodox doctrine, debate was in uproar. Remonstrance Official Feng Xi forcefully upheld the Wang school and submitted a memorial slandering Shi. It happened that there was contention among the academy officials. An edict dismissed all academy officials, and Shi was also dismissed as chancellor of education.
41
時又言：「元祐黨籍中，惟司馬光一人獨褒顯，而未及呂公著、韓維、范純仁、呂大防、安燾輩。 建中初言官陳瓘已褒贈，而未及鄒浩。」 於是元祐諸臣皆次第牽復。
Shi also said, "Among the Yuanyou faction register, only Sima Guang alone has been singled out for praise, while Lü Gongzhu, Han Wei, Fan Chunren, Lü Dafang, An Tao, and others have not yet been included. At the beginning of Jianzhong, remonstrance official Chen Guan had already been posthumously honored, but Zou Hao had not yet been included." Thereupon the officials of the Yuanyou faction were all successively restored.
42
尋四上章乞罷諫省，除給事中，辭，乞致仕，除徽猷閣直學士、提舉嵩山崇福宮。 時力辭直學士之命，改除徽猷閣待制、提舉崇福宮。 陛辭，猶上書乞選將練兵，為戰守之備。
Soon he submitted four memorials requesting dismissal from the remonstrance bureau. He was appointed drafting attendant, declined, requested retirement, and was made direct attendant of the Hall of Glorious Learning and put in charge of Chongfu Abbey on Mount Song. Shi strenuously declined the direct attendant appointment and was instead made attendant gentleman of the Hall of Glorious Learning and put in charge of Chongfu Abbey. When he took leave of the throne, he still submitted a memorial requesting selection of generals and training of troops as preparation for war and defense.
43
高宗即位，除工部侍郎。 陛對言：「自古聖賢之君，未有不以典學為務。」 除兼侍讀。 乞修《建炎會計錄》，乞恤勤王之兵，乞寬假言者。 連章丐外，以龍圖閣直學士提舉杭州洞霄宮。 已而告老，以本官致仕，優遊林泉，以著書講學為事。 卒年八十三，謚文靖。
When Gaozong ascended the throne, Shi was appointed vice minister of Works. When he addressed the throne he said, "From antiquity sage and worthy rulers have none who did not make canonical learning their task." He was additionally appointed reader. He requested compilation of the Jianyan Accounting Record, relief for armies coming to the sovereign's aid, and leniency for those who spoke out. He submitted successive memorials requesting outside appointment and was made direct attendant of the Hall of Dragon Pictures and put in charge of Dongxiao Abbey in Hangzhou. Before long he reported old age and retired from office at his present rank, leisurely roaming forests and springs and taking writing books and lecturing as his occupation. He died at age eighty-three and was posthumously titled Wenjing.
44
時在東郡，所交皆天下士，先達陳瓘、鄒浩皆以師禮事時。 暨渡江，東南學者推時為程氏正宗。 與胡安國往來講論尤多。 時浮沉州縣四十有七年，晚居諫省，僅九十日，凡所論列皆切於世道，而其大者，則辟王氏經學，排靖康和議，使邪說不作。 凡紹興初崇尚元祐學術，而朱熹、張栻之學得程氏之正，其源委脈絡皆出於時。
When Shi was in the eastern commandery, those he associated with were all eminent men under Heaven. Senior figures Chen Guan and Zou Hao both treated Shi with the rites due a teacher. After crossing the Yangzi, scholars of the southeast regarded Shi as the orthodox lineage of the Cheng school. He exchanged visits and discussions with Hu Anguo more than with anyone else. Shi drifted through prefectures and counties for forty-seven years. Late in life he dwelt in the remonstrance bureau for only ninety days. All he set forth was pertinent to the age's Way, and among the great matters he rebutted Wang's classical learning and rejected the Jingkang peace agreement, causing heterodox doctrines not to arise. Generally, the early Shaoxing esteem for Yuanyou learning, and the learning of Zhu Xi and Zhang Shi obtaining the correct transmission of the Cheng school—all their sources, branches, and connecting threads issued from Shi.
45
子迪，力學通經，亦嘗師程頤雲。
His son Di studied hard and mastered the classics; he also once studied under Cheng Yi.
46
羅從彥
Luo Congyan
47
羅從彥字仲素，南劍人。 以累舉恩為惠州博羅縣主簿。 聞同郡楊時得河南程氏學，慨然慕之，及時為蕭山令，遂徒步往學焉。 時熟察之，乃喜曰：「惟從彥可與言道。」 於是日益以親，時弟子千餘人，無及從彥者。 從彥初見時三日，即驚汗浹背，曰：「不至是，幾虛過一生矣。」 嘗與時講《易》，至《乾》九四爻，云：「伊川說甚善。」 從彥即鬻田走洛，見頤問之，頤反覆以告，從彥謝曰：「聞之龜山具是矣。」 乃歸卒業。
Luo Congyan, styled Zhongsu, was a native of Nanjian. Through repeated examination privileges he was appointed chief clerk of Boluo County in Huizhou. Hearing that Yang Shi of the same commandery had obtained the learning of the Cheng school of Henan, he admired this and set out. When Shi was magistrate of Xiaoshan, he went on foot to study under him. Shi closely observed him and then said with pleasure, "Only Congyan can be spoken to about the Way." Thereafter they daily grew closer; among Shi's more than a thousand disciples, none matched Congyan. When Congyan first met Shi for three days, he broke out in startled sweat soaking his back and said, "Had it not come to this, I would nearly have wasted my whole life." Once when he and Shi were discussing the Changes, reaching the fourth line of the Qian hexagram, he said, "Master Yichuan's explanation is very good." Congyan immediately sold his fields and went to Luoyang, saw Yi and questioned him. Yi explained back and forth and told him; Congyan thanked him and said, "What I heard from Master Guishan is entirely correct." Thereupon he returned and completed his training.
48
沙縣陳淵，楊時之婿也，嘗詣從彥，必竟日乃返，謂人曰：「自吾交仲素，日聞所不聞，奧學清節，真南州之冠冕也。 既而築室山中，絕意仕進，終日端坐，間謁時將溪上，吟詠而歸，恆充然自得焉。
Chen Yuan of Shaxian, who was Yang Shi's son-in-law, once visited Congyan and always stayed a whole day before returning. He told others, "Since I befriended Zhongsu, each day I hear what I had not heard before; his profound learning and pure integrity are truly the crown of the southern realm. Before long he built a dwelling in the mountains and utterly abandoned thoughts of entering office. All day he sat upright; occasionally visiting Shi along the stream, he would chant poetry on the return, always filled with contentment.
49
嘗采祖宗故事為《遵堯錄》，靖康中，擬獻闕下，會國難不果。 嘗與學者論治曰：「祖宗法度不可廢，德澤不可恃。 廢法度則變亂之事起，恃德澤則驕佚之心生。 自古德澤最厚莫若堯、舜，向使子孫可恃，則堯、舜必傳其子。 法度之明莫如周，向使子孫世守文、武、成、康之遺緒，雖至今存可也。」 又曰：「君子在朝則天下必治，蓋君子進則常有亂世之言，使人主多憂而善心生，故治。 小人在朝則天下亂，蓋小人進則常有治世之言，使人主多樂而怠心生，故亂。」 又曰：「天下之變不起於四方，而起於朝廷。 譬如人之傷氣，則寒暑易侵； 木之傷心，則風雨易折。 故內有林甫之奸，則外必有祿山之亂，內有盧杞之奸，則外必有朱泚之叛。」
He once collected stories of the ancestors' precedents into the Record of Following Yao. During the Jingkang era he planned to present it at court, but because of national calamity this did not come to pass. He once discussed governance with scholars, saying, "The laws and institutions of the ancestors cannot be abolished; virtue and grace cannot be relied upon. Abolish laws and institutions and disorder will arise; rely on virtue and grace and hearts of arrogance and dissipation will be born. From antiquity none had thicker virtue and grace than Yao and Shun; if their descendants could be relied upon, then Yao and Shun would certainly have transmitted to their sons. None had clearer laws and institutions than Zhou; if their descendants had generation after generation preserved the legacy of Wen, Wu, Cheng, and Kang, they could have endured even to the present." He also said, "When noble men are at court, all under Heaven is necessarily well governed, for when noble men advance they constantly speak words of a chaotic age, causing the sovereign much worry and good hearts to be born—therefore there is order. When petty men are at court, all under Heaven is chaotic, for when petty men advance they constantly speak words of an ordered age, causing the sovereign much pleasure and hearts of slackness to be born—therefore there is chaos." He also said, "Transformations in all under Heaven do not arise from the four directions but arise from the court. It is like when a person's vital energy is injured, then cold and heat easily invade; when a tree's heart is injured, then wind and rain easily break it. Therefore when within there is the treachery of a Li Linfu, without there is necessarily the rebellion of an An Lushan; when within there is the treachery of a Lu Qi, without there is necessarily the revolt of a Zhu Ci."
50
其論士行曰：「周、孔之心使人明道，學者果能明道，則周、孔之心，深自得之。 三代人才得周、孔之心，而明道者多，故視死生去就如寒暑晝夜之移，而忠義行之者易。 至漢、唐以經術古文相尚，而失周、孔之心，故經術自董生、公孫弘倡之，古文自韓愈、柳宗元啟之，於是明道者寡，故視死生去就如萬鈞九鼎之重，而忠義行之者難。 嗚呼，學者所見，自漢、唐喪矣。」 又曰：「士之立朝，要以正直忠厚為本。 正直則朝廷無過失，忠厚則天下無嗟怨。 一於正直而不忠厚，則漸入於刻。 一於忠厚而不正直，則流入於懦。」 其議論醇正類此。
In his discussion of scholars' conduct he said, "The hearts of Zhou and Confucius make men clarify the Way; if scholars can truly clarify the Way, then the hearts of Zhou and Confucius they will deeply obtain for themselves. Talents of the Three Dynasties obtained the hearts of Zhou and Confucius, and those who clarified the Way were many. Therefore they viewed life and death, departure and staying as the shift of cold, heat, day, and night, and loyalty and righteousness were easy to practice. By Han and Tang, classical learning and ancient prose were mutually esteemed, yet the hearts of Zhou and Confucius were lost. Therefore from the time classical learning was advocated by Dong Zhongshu and Gongsun Hong and ancient prose was opened by Han Yu and Liu Zongyuan, those who clarified the Way were few. Therefore they viewed life and death, departure and staying as the weight of ten thousand jun and the nine tripods, and loyalty and righteousness were hard to practice. Alas, what scholars have seen has been lost since Han and Tang." He also said, "When scholars stand at court, they should take uprightness and deep loyalty as their root. Uprightness then the court has no faults; deep loyalty then all under Heaven has no sighs of resentment. If one is solely upright without deep loyalty, one gradually enters harshness. If one is solely deep loyal without uprightness, one flows into cowardice." His discussions were pure and correct like this.
51
朱熹謂：「龜山倡道東南，士之遊其門者甚眾，然潛思力行、任重詣極如仲素，一人而已。」 紹興中卒，學者稱之曰豫章先生，淳祐間謚文質。
Zhu Xi said, "Master Guishan advocated the Way in the southeast; scholars who visited his gate were very many, yet in silent reflection and earnest practice, bearing heavy responsibility and reaching the utmost, like Zhongsu, there was only one man." He died in the Shaoxing era; scholars called him Master Yuzhang; in the Chunyou era he was posthumously titled Wenzhi.
52
李侗字願中，南劍州劍浦人。 年二十四，聞郡人羅從彥得河、洛之學，遂以書謁之，其略曰：
Li Tong, styled Yuanzhong, was a native of Jianpu in Nanjian Prefecture. At age twenty-four, hearing that Luo Congyan of his commandery had obtained the learning of the Yellow and Luo rivers, he sent a letter calling on him. The gist was:
53
侗聞之，天下有三本焉，父生之，師教之，君治之，闕其一則本不立。 古之聖賢莫不有師，其肄業之勤惰，涉道之淺深，求益之先後，若存若亡，其詳不可得而考。 惟洙、泗之間，七十二弟子之徒，議論問答，具在方冊，有足稽焉，是得夫子而益明矣。 孟氏之後，道失其傳，枝分派別，自立門戶，天下真儒不復見於世。 其聚徒成群，所以相傳授者，句讀文義而已爾，謂之熄焉可也。
Tong has heard that all under Heaven has three roots: the father begets one, the teacher instructs one, the ruler governs one—if one is lacking the root cannot stand. Ancient sages and worthies all had teachers. The diligence or slackness of their study, the shallowness or depth of their entry into the Way, the priority or delay of seeking increase—as if present, as if absent—the details cannot be examined. Only between Zhu and Si, the disciples of the seventy-two, their discussions, questions, and answers are fully preserved in records and can be traced; this was obtaining the Master and thereby becoming clearer. After Mencius, the Way lost its transmission; branches split and schools established their own gates; true Confucians of all under Heaven no longer appeared in the world. Those who gathered disciples and formed groups to transmit instruction did nothing but phrase-reading and textual meaning—that can be called extinguished.
54
其惟先生服膺龜山先生之講席有年矣，況嘗及伊川先生之門，得不傳之道於千五百年之後，性明而修，行完而潔，擴之以廣大，體之以仁恕，精深微妙，各極其至，漢、唐諸儒無近似者。 至於不言而飲人以和，與人並立而使人化，如春風發物，蓋亦莫知其所以然也。 凡讀聖賢之書，粗有識見者，孰不願得授經門下，以質所疑，至於異論之人，固當置而勿論也。
Only the Master has attended Master Guishan's lecture seat for years. Moreover he once reached the gate of Master Yichuan, and thus obtained the transmitted Way after fifteen hundred years—nature clear and cultivated, conduct complete and pure, expanded with breadth and largeness, embodied with benevolence and forgiveness, profound, refined, subtle, and wondrous, each reaching its utmost. Han and Tang Confucians had none approximating him. As for not speaking yet giving men harmony to drink, standing with men yet causing them to be transformed—it is like the spring wind sending forth things; one also does not know how this comes to be so. All who read the books of sages and worthies and have some measure of insight—who does not wish to receive instruction at your gate and submit what they doubt? As for men of divergent doctrines, they should indeed be set aside and not discussed.
55
侗之愚鄙，徒以習舉子業，不得服役於門下，而今日拳拳欲求教者，以謂所求有大於利祿也。 抑侗聞之，道可以治心，猶食之充飽，衣之御寒也。 人有迫於饑寒之患者，皇皇焉為衣食之謀，造次顛沛，未始忘也。 至於心之不治，有沒世不知慮，豈愛心不若口體哉，弗思甚矣。
Tong's foolishness and baseness—he merely because of studying examination essays could not serve at your gate. Yet today, earnestly and sincerely, he wishes to seek instruction because he considers what he seeks greater than profit and emolument. Moreover Tong has heard that the Way can govern the heart, just as food fills hunger and clothing wards off cold. When people are pressed by the suffering of hunger and cold, they are frantic in schemes for food and clothing; in haste and distress they never forget. As for the heart not being governed, some go their whole lives without considering it—can love for the heart be less than for mouth and body? How greatly they fail to think.
56
侗不量資質之陋，徒以祖父以儒學起家，不忍墜箕裘之業，孜孜矻矻為利祿之學，雖知真儒有作，聞風而起，固不若先生親炙之得於動靜語默之間，目擊而意全也。 今生二十有四歲，茫乎未有所止，燭理未明而是非無以辨，宅心不廣而喜怒易以搖，操履不完而悔吝多，精神不充而智巧襲，揀焉而不淨，守焉而不敷，朝夕恐懼，不啻如饑寒切身者求充飢御寒之具也。 不然，安敢以不肖之身為先生之累哉。
Tong does not measure the baseness of his endowment. He merely because his grandfather and father established the family through Confucian learning cannot bear to let the inherited mantle fall. Diligently and tirelessly he pursues learning for profit and emolument; though he knows true Confucians have arisen and he rises at the report of their wind, it is certainly not like obtaining it from the Master through personal instruction between movement and stillness, speech and silence, seeing with the eyes and the meaning fully grasped. Now at age twenty-four, aimlessly he has not yet stopped anywhere. Principles are not clear and right and wrong cannot be distinguished; the heart's dwelling is not broad and joy and anger are easily shaken; conduct is incomplete and regret and shame are many; spirit is not full and cleverness and artifice encroach. He selects but is not pure, guards but does not spread; morning and evening he fears, no less than when hunger and cold press upon the body he seeks means to fill hunger and ward off cold. Otherwise, how would he dare to burden the Master with an unworthy person such as himself?
57
從之累年，授《春秋》、《中庸》、《語》、《孟》之說。 從彥好靜坐，侗退入室中，亦靜坐。 從彥令靜中看喜怒哀樂未發前氣象，而求所謂「中」者，久之，而於天下之理該攝洞貫，以次融釋，各有條序，從彥亟稱許焉。
He followed him for years; Congyan taught him the Spring and Autumn Annals, the Mean, the Analects, and the Mencius. Congyan liked sitting in quiet meditation; when Tong withdrew into the inner room, he too sat in quiet meditation. Congyan had him in quiet meditation observe the atmosphere before joy, anger, sorrow, and delight had issued forth and seek what is called the Mean. After a long time, he comprehensively grasped and penetrated the principles of all under Heaven, melting and releasing them in sequence, each with its order; Congyan greatly praised and approved him.
58
既而退居山田，謝絕世故余四十年，食飲或不充，而怡然自適。 事親孝謹，仲兄性剛多忤，侗事之得其歡心。 閨門內外，夷愉肅穆，若無人聲，而眾事自理。 親戚有貧不能婚嫁者，則為經理振助之。 與鄉人處，飲食言笑，終日油油如也。
Before long he retired to live in the mountain fields, declining worldly affairs for more than forty years. Sometimes food and drink were insufficient, yet he was content and at ease. In serving his parents he was filial and careful. His second elder brother was by nature stern and often contentious, yet Tong served him and won his delight. Within the inner and outer quarters, all was easy and pleasant, solemn and respectful, as if no human voice were heard, yet the multitude of affairs was self-regulated. When relatives were too poor to marry off their sons or daughters, he would manage and assist them. In dealing with fellow villagers, in eating, drinking, speaking, and laughing, all day he was easy and unhurried.
59
其接後學，答問不倦，雖隨人淺深施教，而必自反身自得始。 故其言曰：「學問之道不在多言，但默坐澄心，體認天理。 若是，雖一毫私慾之發，亦退聽矣。」 又曰：「學者之病，在於未有灑然冰解凍釋處。 如孔門諸子，群居終日，交相切磨，又得夫子為之依歸，日用之間觀感而化者多矣。 恐於融釋而不脫落處，非言說所及也。」 又曰：「讀書者知其所言莫非吾事，而即吾身以求之，則凡聖賢所至而吾所未至者，皆可勉而進矣。 若直求之文字，以資誦說，其不為玩物喪志者幾希。」 又曰：「講學切在深潛縝密，然後氣味深長，蹊徑不差。 若概以理一，而不察其分之殊，此學者所以流於疑似亂真之說而不自知也。」 嘗以黃庭堅之稱濂溪周茂叔「胸中酒落，如光風霽月」，為善形容有道者氣象，嘗諷誦之，而顧謂學者存此於胸中，庶幾遇事廓然，而義理少進矣。
In receiving later students, he answered questions without weariness. Though he taught according to each person's depth, he always began by turning back to obtain it in oneself. Therefore his words were, "The Way of learning is not in speaking much; only sit quietly and clarify the heart, embodying and recognizing Heavenly principle. If so, even when the slightest private desire arises, it will withdraw and listen." He also said, "The illness of learners lies in not yet having a place where things melt like ice thawing and frost releasing. Like the disciples at Confucius's gate, living together all day and mutually cutting and polishing, moreover obtaining the Master as their reliance—in daily use, those who observed and were transformed by contact were many. I fear that at the place of melting and releasing but not yet falling free, speech cannot reach." He also said, "Readers who know that what is spoken is none other than our own affair, and seek it in their own persons, then whatever the sages and worthies reached and we have not yet reached—all can be exerted toward and advanced. If one directly seeks it in the written text to supply recitation and exposition, there are few who will not treat it as plaything and lose their will." He also said, "Lecturing and learning must cut deeply, sink quietly, and be dense and fine; only then is the flavor deep and long and the path without error. If one broadly takes principle as one without examining the differences of its manifestations, this is how learners flow into doubtful doctrines that confuse the true without knowing it themselves." He once took Huang Tingjian's praise of Zhou Maoshu of Lianxi—"in his breast free and unbound, like bright wind after rain clears the moon"—as a fine description of the atmosphere of one who has the Way. He often chanted it in recitation and turned to tell learners to preserve this in the breast, so that perhaps when affairs arise they will be open and clear and principle will advance somewhat.
60
其語《中庸》曰：「聖門之傳是書，其所以開悟後學無遺策矣。 然所謂『喜怒哀樂未發謂之中』者，又一篇之指要也。 若徒記誦而已，則亦奚以為哉？ 必也體之於身，實見是理，若顏子之歎，卓然若有所見，而不違乎心目之間，然後擴充而往，無所不通，則庶乎其可以言《中庸》矣。」 其語《春秋》曰：「《春秋》一事各是發明一例，如觀山水，徙步而形勢不同，不可拘以一法。 然所以難言者，蓋以常人之心推測聖人，未到聖人灑然處，豈能無失耶？」
In speaking of the Mean he said, "The sage gate's transmission of this book is such that in awakening later learners there is no strategy left out. Yet what is called 'before joy, anger, sorrow, and delight issue forth is called the Mean' is again the essential point of the whole piece. If one merely memorizes and recites, then of what use is it? One must embody it in the person and truly see this principle, like Yan Hui's sigh—standing out as though he had seen something and not violating what is between the eyes and heart—only then expanding and proceeding, nothing blocked; then perhaps one can speak of the Mean." In speaking of the Spring and Autumn Annals he said, "In the Spring and Autumn, each event illuminates one example; it is like viewing mountains and waters—as one walks the forms and situations differ and cannot be confined to one method. Yet what makes it hard to speak of is that common men's hearts measure the sage. Having not reached the sage's place of free release, how can one be without error?"
61
侗既閒居，若無意當世，而傷時憂國，論事感激動人。 嘗曰：「今日三綱不振，義利不分。 三綱不振，故人心邪僻，不堪任用，是致上下之氣間隔，而中國日衰。 義利不分，故自王安石用事，陷溺人心，至今不自知覺。 人趨利而不知義，則主勢日孤，人主當於此留意，不然，則是所謂『雖有粟，吾得而食諸』也。」
After Tong had retired to leisure, as if he had no intent toward the age, yet grieving at the times and worrying for the state, when he discussed affairs his emotion moved men. He once said, "Today the Three Bonds are not upheld and righteousness and profit are not distinguished. When the Three Bonds are not upheld, people's hearts are perverse and cannot be employed, causing the qi between above and below to be blocked and China daily to decline. When righteousness and profit are not distinguished, from the time Wang Anshi held power he drowned men's hearts, and to this day they do not know it themselves. When men rush to profit and do not know righteousness, the sovereign's position daily grows isolated. The sovereign should take note of this—otherwise it is what is called 'though there be grain, can I obtain it and eat?'"
62
是時吏部員外郎朱松與侗為同門友，雅重侗，遣子熹從學，熹卒得其傳。 沙縣鄧迪嘗謂松曰：「願中如冰壺秋月，瑩徹無瑕，非吾曹所及。」 松以謂知言。 而熹亦稱同：「姿稟勁特，氣節豪邁，而充養完粹，無復圭角，精純之氣達於面目，色溫言厲，神定氣和，語默動靜，端詳閒泰，自然之中若有成法。 平日恂恂，於事若無甚可否，及其酬酢事變，斷以義理，則有截然不可犯者。」 又謂自從侗學，辭去復來，則所聞益超絕。 其上達不已如此。
At the time Vice Director of the Ministry of Personnel Zhu Song was Tong's fellow student and deeply esteemed him. He sent his son Xi to study, and Xi ultimately obtained his transmission. Deng Di of Shaxian once told Song, "Yuanzhong is like an ice pot and autumn moon, lucid and without flaw—not something we can match." Song considered this knowing speech. Xi also praised him similarly: "Endowment stern and special, spirit and integrity bold and expansive, yet cultivation complete and pure with no remaining sharp corners. The refined and pure qi reaches the face and countenance; complexion warm and words stern, spirit settled and qi harmonious. In speech and silence, movement and stillness, dignified, detailed, leisurely, and at ease—within naturalness there seems to be a formed method. Daily he was respectful and agreeable; in affairs he seemed to approve or disapprove little. Yet when responding to changing affairs and deciding by principle and righteousness, there was what was decisively not to be violated." He also said that from studying under Tong, departing and returning again, what he heard was ever more surpassing. His upward progress without ceasing was like this.
63
侗子友直、信甫皆舉進士，試吏旁郡，更請迎養。 歸道武夷，會閩帥汪應辰以書幣來迎，侗往見之，至之日疾作，遂卒，年七十有一。
Tong's sons Youzhi and Xinfu both passed the jinshi examination and served as officials in neighboring commanderies; they repeatedly requested to bring their parents to live with them. Returning by way of Wuyi, it happened that the Fujian commander Wang Yingchen sent letters and gifts to welcome him. Tong went to see him, and on the day he arrived illness seized him and he died, at age seventy-one.
64
信甫仕至監察御史，出知衢州，擢廣東、江東憲，以特立不容於朝雲。
Xinfu served up to supervising censor, went out as prefect of Quzhou, was promoted to inspector of Guangdong and Jiangdong, and because of his upright independence was not tolerated at court.