1
聶崇義
Nie Chongyi
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聶崇義，河南洛陽人。 少舉《三禮》，善《禮》學，通經旨。 漢乾祐中，累官至國子《禮記》博士，校定《公羊春秋》，刊板於國學。 周顯德中，累遷國子司業兼太常博士。 先是，世宗以郊廟祭器止由有司相承製造，年代浸久，無所規式，乃命崇義檢討摹畫以聞。 四年，崇義上之，乃命有司別造焉。
Nie Chongyi was from Luoyang in Henan. As a young man he qualified in the Three Rites, excelled in ritual learning, and had a firm grasp of the meaning of the classics. During the Later Han's Qianyou reign he rose to become university lecturer on the Book of Rites, collated the Gongyang Commentary on the Spring and Autumn Annals, and had it printed from blocks at the national academy. Under the Later Zhou during the Xiande era he was promoted repeatedly until he served as vice-director of the imperial university and concurrently as a ritual specialist at court. Earlier, Emperor Shizong had noted that suburban and temple ritual vessels were made solely by officials handing designs down through the generations; over time no standard models survived, so he ordered Chongyi to research the antiquities, draw them up, and submit his findings. In the fourth year Chongyi presented his drawings, and the court ordered the relevant offices to cast new vessels accordingly.
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五年，將禘於太廟，言事者以宗廟無祧室，不當行禘祫之禮。 崇義援引故事上言，其略曰：「魏明帝以景初三年正月上仙，至五年二月祫祭，明年又禘，自茲後以五年為禘。 且魏以武帝為太祖，至明帝始三帝，未有毀主而行禘祫。 其證一也。 宋文帝元嘉六年，祠部定十月三日大祠，其太學博士議云：案禘祫之禮，三年一，五年再。 宋高祖至文帝裁亦三帝，未有毀主而行禘祫。 其證二也。 梁武帝用謝廣議，三年一禘，五年一祫，謂之大祭，禘祭以夏，祫祭以冬。 且梁武乃受命之君，裁追尊四朝而行禘祫，則知祭者是追養之道，以時移節變，孝子感而思親，故薦以首時，祭以仲月，間以禘祫，序以昭穆，乃禮之經也。 非關宗廟備與未備。 其證三也。」 終從崇義之議。
In the fifth year, as a di sacrifice at the imperial ancestral temple was planned, memorialists argued that without a distant-ancestor shrine the temple could not properly conduct the di and xia succession rites. Chongyi cited precedent and memorialized the throne, in summary as follows: "Emperor Ming of Wei died in the first month of Jingchu 3; the xia rite was performed in the second month of year 5, and the di rite the year after; from then on the di sacrifice was held every five years. Moreover, Wei took Emperor Wu as its founding ancestor; by Emperor Ming's time there were only three reigns on the throne, and the di and xia rites were still performed before any distant-ancestor tablets had been set up. This is the first precedent. In Yuanjia 6 of Emperor Wen of Song, the sacrifices office set the great rite for the third day of the tenth month; university scholars argued that the di and xia ceremonies come once every three years and twice every five. From the Song founder to Emperor Wen there were likewise only three sovereigns on the throne, yet the di and xia rites were still performed before any distant tablets had been established. This is the second precedent. Emperor Wu of Liang followed Xie Guang's proposal: a di sacrifice every three years and a xia every five, termed the great sacrifices—the di in summer and the xia in winter. Moreover, Liang Wu was a ruler who had received Heaven's mandate; he had only just raised four generations of forebears when he performed the di and xia rites—showing that sacrifice is the way of continuing to honor the dead. As seasons turn and festivals change, a filial son is stirred to remember his kin; hence offerings at the season's opening, regular sacrifices in the middle month, and di and xia at set intervals, ordered by senior and junior lines—this is ritual's constant principle. It does not depend on whether the ancestral temple is fully equipped or not. This is the third precedent." In the end the court adopted Chongyi's view.
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未幾，世宗詔崇義參定郊廟祭玉，又詔翰林學士竇儼統領之。 崇義因取《三禮圖》再加考正，建隆三年四月表上之，儼為序。 太祖覽而嘉之，詔曰：「禮器禮圖，相承傳用，浸曆年祀，寧免差違。 聶崇義典事國庠，服膺儒業，討尋故實，刊正疑訛，奉職效官，有足嘉者。 崇義宜量與酬獎。 所進《三禮圖》，宜令太子詹事尹拙集儒學三五人更同參議，所冀精詳。 苟有異同，善為商確。」 五月，賜崇義紫袍、犀帶、銀器、繒帛以獎之。 拙多所駁正，崇義復引經以釋之，悉以下工部尚書竇儀，俾之裁定。 儀上奏曰：「伏以聖人制禮，垂之無窮，儒者據經，所傳或異，年祀浸遠，圖繪缺然。 踳駁彌深，丹青靡據。 聶崇義研求師說，耽味禮經，較於舊圖，良有新意。 尹拙爰承製旨，能罄所聞。 尹拙駁議及聶崇義答義各四卷，臣再加詳閱，隨而裁置，率用增損，列於注釋，共分為十五卷以聞。」 詔頒行之。
Soon afterward Emperor Shizong ordered Chongyi to help determine the ritual jades for suburban and temple sacrifices, and appointed Hanlin academician Dou Yan to oversee the work. Chongyi then took the Illustrations of the Three Rites and revised them further; in the fourth month of Jianlong 3 he submitted them by memorial, with Yan supplying the preface. Taizu read the work and commended it, decreeing: "Ritual vessels and ritual diagrams have been handed down through the ages; over countless years of sacrifice, errors were bound to creep in. Nie Chongyi serves at the imperial university, is devoted to Confucian learning, has traced antiquity and corrected doubtful errors, and in discharging his office has done work well worth praising. Chongyi should receive a suitable reward. As for the Illustrations of the Three Rites he has presented, the heir apparent's grand mentor Yin Zhuo should gather three to five Confucian scholars to review them jointly, so that the result may be as precise as possible. Where opinions differ, let them be thoroughly debated and resolved." In the fifth month he rewarded Chongyi with a purple robe, a rhinoceros-horn belt, silver vessels, and silks. Zhuo raised many objections; Chongyi answered by citing the classics again, and the whole dispute was referred to Minister of Works Dou Yi for a final ruling. Yi memorialized the throne: "Your subject reflects that the sages established ritual to endure forever, yet scholars who follow the classics often transmit differing views; as the years pass, the illustrated records have fallen into disrepair. Contradictions grow ever deeper, and the painted records offer no firm ground. Nie Chongyi has studied his teachers' doctrines and immersed himself in the ritual classics; compared with the old diagrams, his revisions contain real merit. Yin Zhuo carried out the imperial commission and set forth everything he knew. Yin Zhuo's objections and Nie Chongyi's replies, four scrolls each—I have reviewed them again in detail, ruled on each point, generally adopting additions and deletions, and arranged them in annotated form in fifteen scrolls for Your Majesty's review." The emperor ordered the work promulgated.
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拙、崇義復陳祭玉鼎釜異同之說，詔下中書省集議。 吏部尚書張昭等奏議曰：
Zhuo and Chongyi again submitted their opposing views on ritual jades, tripods, and cauldrons; the emperor ordered the Secretariat to convene a joint discussion. Minister of Personnel Zhang Zhao and others memorialized with their opinion:
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按聶崇義稱：祭天蒼璧九寸圓好，祭地黃琮八寸無好，圭、璋、琥並長九寸。 自言周顯德三年與田敏等按《周官》玉人之職及阮諶、鄭玄舊圖，載其制度。
According to Nie Chongyi: the azure bi for Heaven sacrifice is nine inches with a round central hole; the yellow cong for Earth sacrifice is eight inches without a hole; the gui, zhang, and hu are each nine inches long. He says that in Later Zhou Xiande 3, working with Tian Min and others, he followed the jade-worker's duties in the Offices of Zhou and the old diagrams of Ruan Chen and Zheng Xuan to set down the specifications.
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臣等按：《周禮》玉人之職，隻有「璧琮九寸」、「彖琮八寸」及「璧羨度尺、好三寸以為度」之文，即無蒼璧、黃琮之制。 兼引注有《爾雅》「肉倍好」之說，此即是注「璧羨度」之文，又非蒼璧之制。 又詳鄭玄自注《周禮》，不載尺寸，豈復別作畫圖，違經立異？
We find that the jade-worker's chapter in the Rites of Zhou mentions only "bi and cong nine inches," "large cong eight inches," and "the bi's surplus measure is one foot, with a three-inch perforation as the standard"—nowhere does it prescribe an azure bi or yellow cong. He also cites commentary invoking the Erya's phrase that "the rim is twice the hole"—but that glosses the passage on the bi's surplus measure, not the azure bi. Moreover, Zheng Xuan's own commentary on the Rites of Zhou records no dimensions—how could he have produced separate illustrated diagrams that contradict the classics?
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《四部書目》內有《三禮圖》十二卷，是隋開皇中敕禮官修撰。 其圖第一、第二題云「梁氏」，第十後題云「鄭氏」，又稱不知梁氏、鄭氏名位所出。 今書府有《三禮圖》，亦題「梁氏」、「鄭氏」，不言名位。 厥後有梁正者，集前代圖記更加詳議，題《三禮圖》曰：「陳留阮士信受《禮》學於潁川綦冊君，取其說，為圖三卷，多不按《禮》文而引漢事，與鄭君之文違錯。」 正刪為二卷，其阮士信即諶也。 如梁正之言，可知諶之紕謬。 兼三卷《禮圖》刪為二卷，應在今《禮圖》之內，亦無改祭玉之說。
The Bibliography of the Four Categories lists the Illustrations of the Three Rites in twelve scrolls, compiled on imperial order by ritual officials in Sui Kaihuang. The first and second diagrams are attributed to "Mr. Liang"; from the tenth onward to "Mr. Zheng"; the catalogue also notes that the identity and rank of these two men are unknown. The palace library's copy of the Illustrations of the Three Rites likewise bears the labels "Mr. Liang" and "Mr. Zheng" without giving their full names or offices. Later Liang Zheng collected earlier diagrams and records and discussed them at greater length; his Illustrations of the Three Rites states: "Ruan Shixin of Chenliu studied ritual under Lord Ce of Yingchuan; adopting his views, he produced three scrolls of illustrations, often departing from the ritual texts to cite Han-dynasty practice, in conflict with Master Zheng's writings." Zheng abridged the work to two scrolls; this Ruan Shixin is Ruan Chen. Liang Zheng's account alone shows how unreliable Ruan Chen was. Moreover, the three-scroll ritual diagrams abridged to two should be part of the present work, and they too contain no proposal to change the sacrificial jades.
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臣等參詳自周公制禮之後，叔孫通重定以來，禮有緯書，漢代諸儒頗多著述，討尋祭玉，並無尺寸之說。 魏、晉之後，鄭玄、王肅之學各有生徒，《三禮》、《六經》無不論說，檢其書，亦不言祭玉尺寸。 臣等參驗畫圖本書，周公所說正經不言尺寸，設使後人謬為之說，安得便入周圖？ 知崇義等以諸侯入朝獻天子夫人之琮璧以為祭玉，又配合「羨度」、「肉好」之言，強為尺寸，古今大禮，順非改非，於理未通。
We have reviewed the record from the Duke of Zhou's establishment of ritual through Shusun Tong's restoration: although ritual weft texts exist and Han scholars wrote extensively, nowhere do we find dimensions specified for sacrificial jades. After Wei and Jin, the schools of Zheng Xuan and Wang Su each had disciples who commented on the Three Rites and Six Classics—yet examining their works, none specifies the dimensions of sacrificial jades. We have checked the illustrated books against the canon: the orthodox classics attributed to the Duke of Zhou specify no dimensions; even if later writers invented such claims, how could they be admitted into Zhou ritual diagrams? Clearly Chongyi and his allies took the cong and bi that feudal lords presented at court to the Son of Heaven and his consort and treated them as sacrificial jades, then forced dimensions by twisting passages on "surplus measure" and "rim and hole"—a distortion of a great rite observed through the ages that cannot stand to reason.
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又據尹拙所述禮神之六玉，稱取梁桂州刺史崔靈恩所撰《三禮義宗》內「昊天及五精帝圭、璧、琮、璜皆長尺二寸，以法十二時； 祭地之琮長十寸，以效地之數。」 又引《白虎通》云：「方中圓外曰璧，圓中方外曰琮。」 崇義非之，以為靈恩非周公之才，無周公之位，一朝撰述，便補六玉闕文，尤不合禮。
Yin Zhuo also cited the six jades for spirit sacrifice, drawing on Cui Ling'en's Comprehensive Meaning of the Three Rites from Liang: "For August Heaven and the Five Essences the gui, bi, cong, and huang are each one foot two inches long, following the twelve hours; the cong for Earth sacrifice is ten inches long, matching Earth's number." He also quoted the Comprehensive Discussions in the White Tiger Hall: "Square within and round without is called a bi; round within and square without is called a cong." Chongyi objected, arguing that Ling'en was neither the Duke of Zhou's equal in talent nor in rank, and that to compose a work in a single effort and supply missing text on the six jades was especially unorthodox.
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臣等竊以劉向之論《洪範》，王通之作《元經》，非必挺聖人之姿，而居上公之位，有益於教，不為斐然。 臣等以靈恩所撰之書，聿稽古訓，祭玉以十二為數者，蓋天有十二次，地有十二辰，日有十二時，封山之玉牒十二寸，圜丘之籩豆十二列，天子以鎮圭外守，宗後以大琮內守，皆長尺有二寸。 又祼圭尺二寸，王者以祀宗廟。 若人君親行之郊祭，登壇酌獻，服大裘，搢大圭，行稽奠，而手秉尺二之圭，神獻九寸之璧，不及禮宗廟祼圭之數，父天母地，情亦奚安？ 則靈恩議論，理未為失，所以自《義宗》之出，曆梁、陳、隋、唐垂四百年，言禮者引為師法，今《五禮精義》、《開元禮》、《郊祀錄》皆引《義宗》為標準。 近代晉、漢兩朝，仍依舊制。 周顯德中，田敏等妄作穿鑿，輒有更改。 自唐貞觀之後，凡三次大修五禮，並因隋朝典故，或節奏繁簡之間稍有厘革，亦無改祭玉之說。 伏望依《白虎通》、《義宗》、唐禮之制，以為定式。
We would note that Liu Xiang's commentary on the Great Plan and Wang Tong's Original Classic were not written by men who possessed a sage's stature or held a highest duke's rank—yet because they served instruction, they were not mere flourish. Ling'en's work follows ancient teaching: sacrificial jades take twelve as their number because Heaven has twelve stations, Earth twelve branches, and the day twelve hours; the jade document for the Feng sacrifice is twelve inches, the stands at the Round Mound altar twelve rows; the Son of Heaven's tablet gui and the queen's great cong—all are one foot two inches long. The libation gui is likewise one foot two inches, which the king uses in ancestral temple sacrifice. If the ruler personally conducts the suburban sacrifice, ascends the altar in his great fur robe with the great gui inserted, performs the bowing presentation, yet holds a one-foot-two gui while offering the spirits a nine-inch bi—less than the ancestral temple's libation gui—how can he honor Heaven as father and Earth as mother with a clear conscience? Ling'en's reasoning is not unsound; from the Comprehensive Meaning's appearance through Liang, Chen, Sui, and Tang—nearly four hundred years—ritualists have cited it as authoritative, and the Essentials of the Five Rites, Kaiyuan Rites, and Record of Suburban Sacrifice all take it as their standard. The recent Later Jin and Later Han dynasties likewise followed the established practice. During Later Zhou Xiande, Tian Min and others forced strained interpretations and made arbitrary changes. Since Tang Zhenguan there have been three major revisions of the Five Rites, all drawing on Sui precedent; even where complexity was adjusted, none proposed changing the sacrificial jades. We respectfully ask that the standards of the Comprehensive Discussions, the Comprehensive Meaning, and Tang ritual be adopted as the fixed rule.
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又尹拙依舊圖畫釜，聶崇義去釜畫鑊。 臣等參詳舊圖，皆有釜無鑊。 按《易·說卦》云「坤為釜」，《詩》云「惟錡及釜」，又云「溉之釜鬵」，《春秋傳》云「錡釜之器」，《禮記》云「燔黍捭豚」，解云「古未有甑釜，所以燔捭而祭。」 即釜之為用，其來尚矣，故入於《禮圖》。 今崇義以《周官》祭祀有省鼎鑊，供鼎鑊，又以《儀禮》有羊鑊、豕鑊之文，乃雲畫釜不如畫鑊。 今諸經皆載釜之用，誠不可去。 又《周》、《儀禮》皆有鑊之文，請兩圖之。 又若觀諸家祭祀之畫，今代見行之禮，於大祀前一日，光祿卿省視鼎鑊。 伏請圖鑊於鼎下。
Yin Zhuo followed the old diagrams in depicting the fu cauldron, while Nie Chongyi removed the fu and depicted the huo pot instead. We have reviewed the old diagrams: all show the fu cauldron and none the huo pot. The Explanation of the Trigrams in the Changes says "Kun represents the cauldron"; the Odes mention "only the cauldron and fu," and "pour into the fu and xin"; the Zuo Commentary speaks of "cauldron and fu vessels"; the Record of Rites describes "roasting millet and splitting the piglet," glossed as: "In antiquity there were no steamers or fu cauldrons, so food was roasted and split for sacrifice." The fu cauldron has been in use since antiquity, which is why it belongs in the ritual diagrams. Chongyi, citing the Offices of Zhou's passages on inspecting and supplying tripods and huo pots, and the Ceremonies' references to sheep and pig huo pots, argues that depicting the fu is less appropriate than depicting the huo. All the classics record the use of the fu cauldron; it truly cannot be omitted. Moreover, both the Offices of Zhou and the Ceremonies mention the huo pot; we ask that both vessels be illustrated. Moreover, examining various schools' sacrificial illustrations and the rites practiced today, on the day before a great sacrifice the Director of the Imperial Commissary inspects the tripods and huo pots. We respectfully ask that the huo pot be illustrated beneath the tripod.
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詔從之。 未幾，崇義卒，《三禮圖》遂行於世，並畫於國子監講堂之壁。
The emperor approved their recommendation. Before long Chongyi died; the Illustrations of the Three Rites thereafter circulated widely and were painted on the walls of the imperial university lecture hall.
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崇義為學官，兼掌禮，僅二十年，世推其該博。 郭忠恕嘗以其姓嘲之曰：「近貴全為聵，攀龍即作聾。 雖然三個耳，其奈不成聰。」 崇義對曰：「仆不能為詩，聊以一聯奉答。」 即云：「勿笑有三耳，全勝畜二心。」 蓋因其名以嘲之。 忠恕大慚，人許其機捷而不失正，真儒者之戲雲。
Chongyi served as a university official and concurrently oversaw ritual affairs for nearly twenty years; his contemporaries esteemed his encyclopedic learning. Guo Zhongshu once mocked him through a pun on his surname: "Drawing near the noble, one turns wholly deaf; climbing the dragon, one becomes hard of hearing. Though you have three 'ears' in your name, you still cannot hear clearly." Chongyi replied: "I am no poet, but let me answer with a single couplet." He said: "Do not mock my three ears—they are far better than harboring two hearts." He had turned the jest back on Zhongshu through his name. Zhongshu was deeply embarrassed; people praised Chongyi's quick wit without loss of decorum—a true scholar's repartee.
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邢昺，字叔明，曹州濟陰人。 太平興國初舉《五經》，廷試日，召升殿講《師》、《比》二卦，又問以群經發題。 太宗嘉其精博，擢《九經》及第，授大理評事、知泰州鹽城監，賜錢二十萬。 昺以是監處楚、泰間，泰僻左而楚會要，鹽食為急，請改隸楚州，從之。 明年，召為國子監丞，專講學之任。 遷尚書博士，出知儀州，就轉國子博士。 代還，賜緋，選為諸王府侍講。 雍熙中，遷水部員外郎，改司勳。 端拱初，賜金紫，累遷金部郎中。
Xing Bing, courtesy name Shuming, was from Jiyin in Caozhou. At the start of Taiping Xingguo he qualified in the Five Classics examination; on the day of the palace test he was summoned to the hall to lecture on the Shi and Bi hexagrams and was further questioned on topics drawn from the classics. Taizong commended his mastery and passed him at the top of the Nine Classics examination, appointing him evaluator at the Court of Judicial Review and superintendent of the Yancheng salt office in Taizhou, with a grant of two hundred thousand cash. Because this salt office lay between Chu and Tai prefectures—Tai being remote while Chu was a major junction where salt and grain were urgently needed—Bing requested that it be placed under Chuzhou, and the court agreed. The following year he was summoned to serve as assistant director of the imperial university, charged solely with lecturing. He was promoted to secretariat doctor, sent out as prefect of Yizhou, and then transferred to university doctor. When his term ended and he returned to court, he received scarlet robes and was appointed lecturer to the imperial princes. During Yongxi he was promoted to vice director in the Ministry of Waterways and then transferred to the Ministry of Merit. At the start of Duan Gong he received gold and purple insignia and was promoted repeatedly until he became director in the Ministry of Revenue.
16
景德二年，上言：「亡兄素嘗舉進士，願沾贈典。」 特贈大理評事。 是夏，上幸國子監閱庫書，問昺經版幾何，昺曰：「國初不及四千，今十餘萬，經、傳、正義皆具。 臣少從師業儒時，經具有疏者百無一二，蓋力不能傳寫。 今板本大備，士庶家皆有之，斯乃儒者逢辰之幸也。」 上喜曰：「國家雖尚儒術，非四方無事，何以及此！」 上又訪以學館故事，有未振舉者，昺不能有所建明。 先是，印書所裁餘紙，鬻以供監中雜用，昺請歸之三司，以裨國用。 自是監學公費不給，講官亦厭其寥落。 上方興起道術，又令昺與張雍、杜鎬、孫奭舉經術該博、德行端良者，以廣學員。 三年，加刑部侍郎。
In Jingde 2 he memorialized: "My late elder brother once sat for the jinshi examination; I ask that he receive a posthumous honor." The court specially posthumously granted him the rank of evaluator at the Court of Judicial Review. That summer the emperor visited the imperial university to inspect the library and asked how many classic printing blocks there were; Bing replied: "At the founding there were fewer than four thousand; now there are more than a hundred thousand, with classics, commentaries, and authoritative exegeses all in place. When I was young and studying under my teachers, scarcely one classic in a hundred had a commentary available—we simply could not afford to copy them. Now printed editions are abundantly available in every scholar's and commoner's home—this is the great fortune of Confucians living in a flourishing age." The emperor said with pleasure: "Though our state honors Confucian learning, had the realm not been at peace, how could we have achieved this!" The emperor also asked about academic-hall precedents that had fallen into disuse; Bing could offer no constructive proposals. Previously the printing office had sold its paper trimmings to cover miscellaneous university expenses; Bing asked that these proceeds be turned over to the fiscal authorities to supplement state revenue. From then on the university's public funds fell short, and the lecturers too wearied of its sparse attendance. The emperor was then promoting scholarship and again ordered Bing, together with Zhang Yong, Du Hao, and Sun Shi, to recommend men of broad classical learning and upright conduct to enlarge the student body. In the third year he was appointed vice director of the Ministry of Justice.
17
昺居近職，常多召對，一日從容與上語及宮邸舊僚，歎其淪喪殆盡，唯昺獨存。 翌日，賜白金千兩，且詔其妻至宮庭，賜以冠帔。 四年，昺以羸老艱於趨步上前，自陳曹州故鄉，願給假一年歸視田里，俟明年郊祀還朝。 上命坐，慰勞之，因謂曰：「便可權本州，何須假耶？」 昺又言楊礪、夏侯嶠同為府僚，二臣沒皆贈尚書。 上憫之，翌日，謂宰相曰：「此可見其志矣。」 即超拜工部尚書、知曹州、職如故。
Bing held a post close to the throne and was often summoned; one day, speaking at ease with the emperor of old colleagues from the princely household, he lamented that nearly all had died and he alone survived. The next day he received a thousand taels of white gold, and the emperor summoned his wife to the palace and bestowed official cap and robe upon her. In the fourth year Bing, frail with age and finding it difficult to walk, petitioned that his home was in Caozhou and asked for a year's leave to visit his fields, promising to return after the coming suburban sacrifice. The emperor bade him sit, comforted him, and said, "You may as well serve as acting prefect of your home district—why request leave?" Bing also noted that Yang Li and Xiahou Qiao had served with him in the princely household; when those two ministers died they were both posthumously made secretariat ministers. The emperor was moved; the next day he told the chief ministers, "This shows what he wants." He was immediately promoted to Minister of Works and appointed prefect of Caozhou, retaining his other duties.
18
入辭日，賜襲衣、金帶。 是日，特開龍圖閣，召近臣宴崇和殿，上作五、七言詩二首賜之，預宴者皆賦。 昺視壁間《尚書》、《禮記圖》，指《中庸》篇曰：凡為天下國家有九經。 因陳其大義，上嘉納之。 及行，又令近臣祖送，設會於宜春苑。 大中祥符初，上東封泰山，昺表曹州民請車駕經由本州，仍令濟陰令王範部送父老詣闕，優詔答之。 俄召還。 車駕進發，命判留司御史臺。 禮畢，進位禮部尚書。
On the day he took leave he received court robes and a gold belt. That day the Dragon Diagram Pavilion was opened specially and nearby officials were banqueted in the Chonghe Hall; the emperor composed two poems in five- and seven-syllable lines as gifts, and every guest present wrote verses in return. Bing looked at the wall illustrations of the Documents and the Record of Rites and, pointing to the chapter on the Mean, cited its line: "In governing the realm and the state there are nine principles." He then expounded its larger meaning, which the emperor praised and accepted. As he set out, the emperor again had nearby officials see him off and held a farewell feast at the Yichun Garden. At the start of Dazhong Xiangfu, as the emperor prepared to worship Heaven and Earth at Mount Tai, Bing memorialized that the people of Caozhou asked that the imperial procession pass through their prefecture and had the Jiyin magistrate Wang Fan escort local elders to court; the emperor replied with a gracious edict. Soon he was recalled to court. When the imperial procession departed, he was ordered to preside over the capital censorate in the emperor's absence. When the rites were finished he was promoted to Minister of Rites.
19
上勤政憫農，每雨雪不時，憂形於色，以昺素習田事，多委曲訪之。 初，田家察陰晴豐凶，皆有狀候，老農之相傳者率有驗，昺多采其說為對。 又言：「民之災患，大者有四：一曰，疫，二曰旱，三曰水，四曰畜。 災歲必有其一，但或輕或重耳。 四事之害，旱暵為甚，蓋田無畎澮，悉不可救，所損必盡。 《傳》曰：『天災流行，國家代有。』 此之謂也。」
The emperor worked diligently and cared for farmers; whenever rain or snow came at the wrong season his worry showed on his face, and because Bing knew farming well the emperor often questioned him at length. Farmers had long observed signs of fair or foul weather and good or bad harvests, and the lore old peasants passed down was usually reliable; Bing often drew on their sayings in his answers. He also said, "The people's great calamities are four: pestilence, drought, flood, and locusts. In disaster years at least one of these always appears, though sometimes lightly and sometimes severely. Of the four, drought does the greatest harm, for when fields lack irrigation ditches nothing can be saved and the loss is complete. The Commentary says that when Heaven's calamities spread abroad, every state suffers them in turn. That is what is meant."
20
三年，被病請告，詔太醫診視。 六月，上親臨問疾，賜名藥一奩、白金器千兩、繒彩千匹。 國朝故事，非宗戚將相，無省疾臨喪之禮，特有加於昺與郭贄者，以恩舊故也。 未幾，有旨命中書召其子太常博士知東明縣仲寶、國子博士知信陽軍若思還侍疾。 逾月卒，年七十九，贈左僕射，三子並進秩。
In the third year he fell ill and asked for sick leave; the emperor ordered imperial physicians to attend him. In the sixth month the emperor personally visited him in his illness and bestowed a casket of famous medicines, a thousand taels of silver vessels, and a thousand bolts of silk. By court precedent only imperial kin and chief ministers received visits in illness or attendance at mourning; the special honor shown Bing and Guo Zan was due to long friendship with the throne. Soon an order directed the Secretariat to recall his sons—Zhongbao, doctor of the Court of Imperial Sacrifices and magistrate of Dongming County, and Ruosi, university doctor and military prefect of Xinyang—to attend him in his illness. After more than a month he died at seventy-nine; he was posthumously made left vice director of the Department of State Affairs, and all three sons were promoted in rank.
21
初，雍熙中，昺撰《禮選》二十卷獻之，太宗探其帙，得《文王世子篇》，觀之甚悅，因問衛紹欽曰：「昺為諸王講說，曾及此乎？」 紹欽曰：「諸王常時訪昺經義，昺每至發明君臣父子之道，必重復陳之。」 太宗益喜。 上嘗因內閣暴書，覽而稱善，召昺同觀，作《禮選讚》賜之。 昺言：「家無遺稿，願得副本。」 上許之。 繕錄未畢而昺卒，亟詔寫二本，一本賜其家，一本俾置塚中。
Earlier, during Yongxi, Bing compiled Selected Rites in twenty scrolls and presented them; Taizong opened the bundle, found the chapter on the heir of King Wen, and was greatly pleased, asking Wei Shaoqin, "When Bing lectured to the princes, did he ever reach this passage?" Shaoqin replied, "The princes often asked Bing about the classics; whenever he expounded the relations of ruler and minister, father and son, he always stressed them repeatedly." Taizong was still more pleased. Once, while books were being aired in the inner library, the emperor looked through them, praised them, summoned Bing to view them with him, and composed an encomium on Selected Rites as a gift. Bing said, "No draft survives in my home; I would like a copy." The emperor agreed. Copying was not finished when Bing died; the emperor urgently ordered two copies made, one for his family and one placed in his tomb.
22
昺在東宮及內庭，侍上講《孝經》、《禮記》、《論語》、《書》、《易》、《詩》、《左氏傳》。 據傳疏敷引之外，多引時事為喻，深被嘉獎。 上嘗問：「管仲、召忽皆事公子糾，小白之入，召忽死之，管仲乃歸齊相桓公。 豈非召忽以忠死，而管仲不能固其節，為臣之道當若是乎？ 又鄭注《禮記·世子篇》云：『文王以勤憂損壽，武王以安樂延年。』 朕以為本經旨意必不然也。 且夏禹焦勞，有玄圭之賜，而享國永年。 若文王能憂人之心，不自暇逸，縱無感應，豈至虧損壽命耶？」 各隨其事理以對。
In the Eastern Palace and within the inner court Bing lectured the emperor on the Classic of Filial Piety, the Record of Rites, the Analects, the Documents, the Changes, the Odes, and the Zuo Commentary. Beyond citing the commentaries he often illustrated points with current affairs and won deep praise and reward. The emperor once asked, "Guan Zhong and Zhao Hu both served Prince Jiu; when Duke Huan entered Qi, Zhao Hu died for his lord while Guan Zhong returned and became Duke Huan's chief minister. Was Zhao Hu loyal unto death while Guan Zhong failed to hold to his integrity—is that how a minister should behave? And Zheng Xuan's commentary on the chapter on the heir in the Record of Rites says that King Wen shortened his life through anxious toil, while King Wu prolonged his through ease and joy. I do not believe the original meaning of the classic can be so. Moreover, Yu of Xia labored exhaustingly, received the dark jade tablet, and yet enjoyed a long reign. If King Wen truly cared for others and never rested, even without a miraculous sign, how could his life have been shortened?" Bing answered each question according to its principle.
23
先是，咸平中，王欽若知貢舉，有告其受舉人賄賂者，下御史臺鞫得狀，欽若自訴，詔昺與邊肅、毋賓古、閻承翰就太常寺覆推。 昺力辨欽若，而洪湛抵罪，欽若以是德之。 昺之厚被寵顧，欽若與有功焉。
Earlier, in Xianping, Wang Qinruo directed the civil examinations; someone reported that he had accepted bribes from candidates; the censorate established the facts; Qinruo appealed; and an edict ordered Bing, Bian Su, Wu Binggu, and Yan Chenghan to rehear the case at the Court of Imperial Sacrifices. Bing vigorously defended Qinruo while Hong Zhan was convicted; Qinruo therefore felt indebted to him. Bing's great favor at court owed something to Qinruo's help.
24
仲寶貪猥不才，舉止率易，士大夫多鄙笑之。 欽若在中書，用為三司判官，後至祠部郎中，坐贓黜官，卒。 若思終於駕部郎中。
Zhongbao was greedy, incompetent, and coarse in manner; most scholar-officials despised and ridiculed him. While Qinruo served in the Secretariat he appointed Zhongbao an auditor of the Three Departments; later he rose to director in the Ministry of Rites, was dismissed for corruption, and died. Ruosi ended his career as director in the Ministry of Transport.
25
孫奭，字宗古，博州博平人。 幼與諸生師里中王徹，徹死，有從奭問經者，奭為解析微指，人人驚服，於是門人數百皆從奭。 後徙居須城。
Sun Shi, courtesy name Zonggu, was from Boping in Bozhou. As a youth he studied under the village teacher Wang Che; after Che died, those who came to Shi with questions on the classics found him able to explain subtle points so clearly that everyone was astonished, and several hundred disciples followed him. Later he moved to Xucheng.
26
《九經》及第，為莒縣主簿，上書願試講說，遷大理評事，為國子監直講。 太宗幸國子監，召奭講《書》，至「事不師古，以克永世，匪說攸聞」，帝曰：「此至言也。 商宗乃得賢相如此耶！」 因谘嗟久之。 賜五品服。 真宗以為諸王府侍讀。 會詔百官轉對，奭上十事。 判太常禮院、國子監、司農寺，累遷工部郎中，擢龍圖閣待制。
He passed the Nine Classics examination with highest honors, served as recorder of Juxian County, petitioned for a trial lecture, was promoted to evaluator at the Court of Judicial Review, and became lecturer at the imperial university. Taizong visited the imperial university and summoned Shi to lecture on the Documents; when he reached the line "If affairs do not follow antiquity they will not long endure—this is not what I have heard from you," the emperor said, "These are words of the highest wisdom. Did the Shang ruler truly obtain such a worthy minister as this!" He sighed at length. He was granted robes of the fifth rank. Zhenzong appointed him lecturer to the imperial princes. When the court ordered all officials to submit rotating memorials, Shi presented ten proposals. He served as judge of the Court of Imperial Sacrifices, the imperial university, and the Ministry of Agriculture, rose to director in the Ministry of Works, and was elevated to attendant gentleman of the Dragon Diagram Hall.
27
奭以經術進，守道自處，即有所言，未嘗阿附取悅。 大中祥符初，得天書於左承天門，帝將奉迎，召宰相對崇政殿西廡。 王旦等曰：「天貺符命，實盛德之應。」 皆再拜稱萬歲。 又召問奭，奭對曰：「臣愚，所聞『天何言哉』，豈有書也？」 帝既奉迎天書，大赦改元，布告其事於天下，築玉清昭應宮。 是歲，天書復降泰山，帝以親受符命，遂議封禪，作禮樂。 王欽若、陳堯叟、丁謂、杜鎬、陳彭年皆以經義左右附和，由是天下爭言符瑞矣。
Shi rose through classical learning and held to the Way; in whatever he said he never flattered to please. At the start of Dazhong Xiangfu the Heavenly Writ appeared at the Left Gate of Accepting Heaven; as the emperor prepared to receive it he summoned the chief ministers to the western gallery of the Chongzheng Hall. Wang Dan and others said, "Heaven's gift of the talisman mandate is truly the response of supreme virtue." All bowed twice and shouted long life to the emperor. The emperor summoned Shi again; Shi replied, "I am foolish; what I have heard is that Heaven does not speak—how could there be a book?" After receiving the Heavenly Writ the emperor proclaimed a great amnesty, changed the reign title, announced the event throughout the realm, and built the Jade Purity Zhaoying Palace. That year the Heavenly Writ descended again at Mount Tai; Because he had personally received the mandate, the emperor deliberated on the Feng and Shan rites and composed ritual and music. Wang Qinruo, Chen Yaosou, Ding Wei, Du Hao, and Chen Pengnian all used classical learning to echo him, and thereafter the whole realm vied to speak of portents and omens.
28
四年，又將祀汾陰，是時大旱，京師近郡穀踴貴，奭上疏諫曰：「先王卜征，五年歲習其祥，祥習則行，不習則增修德而改卜。 陛下始畢東封，更議西幸，殆非先王卜征五年慎重之意，其不可一也。 夫汾陰后土，事不經見。 昔漢武帝將封禪，故先封中嶽，祠汾陰，始巡幸郡縣，遂有事於泰山。 今陛下既已登封，復欲幸汾陰，其不可二也。 古者圜丘方澤，所以郊祀天地，今南北郊是也。 漢初承秦，唯立五畤以祀天，而后土無祀，故武帝立祠於汾陰。 自元、成以來，從公卿之議，遂徙汾陰后土於北郊，後之王者多不祀汾陰。 今陛下已建北郊，乃舍之而遠祀汾陰，其不可三也。 西漢都雍，去汾陰至近。 今陛下經重關，越險阻，輕棄京師根本，而慕西漢之虛名，其不可四也。 河東，唐王業之所起也。 唐又都雍，故明皇間幸河東，因祠后土。 聖朝之興，事與唐異，而陛下無故欲祀汾陰，其不可五也。 昔者周宣王遇災而懼，故詩人美其中興，以為賢主。 比年以來，水旱相繼，陛下宜側身修德，以答天譴，豈宜下徇奸回，遠勞民庶，盤遊不已，忘社稷之大計？ 其不可六也。 夫雷以二月啟蟄，八月收聲，育養萬物，失時則為異。 今震雷在冬，為異尤甚。 此天意丁寧以戒陛下，而反未悟，殆失天意，其不可七也。 夫民，神之主也，是以聖王先成民而後致力於神。 今國家土木之功累年未息，水旱洊沴，饑饉居多，乃欲勞民事神，神其享之乎？ 此其不可八也。 陛下必欲為此者，不過效漢武帝、唐明皇，巡幸所至，刻石頌功，以崇虛名，誇示後世爾。 陛下天資聖明，當慕二帝、三王，何為下襲漢、唐之虛名，其不可九也。 唐明皇以嬖寵奸邪，內外交害，身播國屯，兵交關下，亡亂之跡如此，由狃於承平，肆行非義，稔致禍敗。 今議者引開元故事以為盛烈，乃欲倡導陛下而為之，臣切為陛下不取，此其不可十也。 臣言不逮意，陛下以臣言為可取，願少賜清問，以畢臣說。」
In the fourth year the emperor planned again to sacrifice at Fenyin; a severe drought had driven grain prices sharply higher near the capital; Shi submitted a remonstrance: "Former kings divined before a campaign; for five years they rehearsed the auspicious omen—when the omen was confirmed they marched; when it was not, they cultivated virtue and divined again. Your Majesty has just completed the eastern Feng and now plans a western journey—this scarcely matches the former kings' careful five-year divination; this is the first reason it should not be done. Sacrifice to the Queen Mother of Earth at Fenyin is not attested in the classics. When Emperor Wu of Han prepared the Feng and Shan, he first enfeoffed the central peak and sacrificed at Fenyin, then toured the commanderies, and only afterward performed the rites at Mount Tai. Your Majesty has already performed the Feng; to visit Fenyin again is the second reason it should not be done. In antiquity the round mound and square pond served to sacrifice to Heaven and Earth at the suburbs; our present southern and northern suburban altars fulfill that role. Early Han, inheriting Qin, established only the five altars to Heaven; Earth had no shrine, so Emperor Wu established sacrifice to the Queen Mother of Earth at Fenyin. From the Yuan and Cheng reigns onward, following ministerial debate, sacrifice to Earth at Fenyin was moved to the northern suburb; later rulers mostly ceased sacrificing at Fenyin. Your Majesty has already established the northern suburban altar yet would abandon it to sacrifice far away at Fenyin—this is the third reason it should not be done. Western Han made its capital at Yong, very close to Fenyin. Now Your Majesty would pass heavy barriers and dangerous terrain, lightly leave the capital's foundation, and covet Western Han's empty reputation—this is the fourth reason it should not be done. Hedong was where the Tang dynasty's enterprise arose. Tang also made its capital at Yong; therefore Emperor Ming of Tang occasionally visited Hedong and sacrificed to the Queen Mother of Earth. Our dynasty's rise differs from Tang's, yet Your Majesty would for no reason sacrifice at Fenyin—this is the fifth reason it should not be done. Formerly King Xuan of Zhou met with disaster and was fearful; the poets therefore praised his restoration as a worthy ruler. In recent years flood and drought have followed one another; Your Majesty should turn inward and cultivate virtue to answer Heaven's reproof—how can you instead follow wicked advisers, weary the people on distant journeys, and travel without cease, forgetting the state's great foundations? This is the sixth reason it should not be done. Thunder in the second month awakens insects; in the eighth month it ceases, nourishing the myriad creatures—when untimely it is an omen. Thunder in winter is an omen still more severe. This is Heaven earnestly warning Your Majesty, yet you have not understood—nearly missing Heaven's intent; this is the seventh reason it should not be done. The people are the masters of the spirits; therefore sage kings first secure the people and only then serve the spirits. Now state construction has not ceased for years; flood and drought recur, famine is widespread—yet you would weary the people to serve the spirits; will the spirits accept such sacrifice? This is the eighth reason it should not be done. If Your Majesty insists on doing this, it is nothing but imitating Emperor Wu of Han and Emperor Ming of Tang—wherever they went they carved stone to praise their merit and exalt empty fame for posterity. Your Majesty's nature is sagely and bright; you should emulate the Two Emperors and Three Kings—why descend to follow Han and Tang's empty reputation? This is the ninth reason it should not be done. Emperor Ming of Tang, through favoring wicked flatterers, suffered harm within and without; he fled abroad and the state fell into turmoil, with armies clashing below the passes—such were the traces of ruin, because accustomed to long peace he wantonly acted against righteousness until disaster ripened. Now advisers cite the Kaiyuan precedent as a great achievement and wish to lead Your Majesty to follow it; I am deeply convinced Your Majesty should not do so—this is the tenth reason it should not be done. My words may not fully express my meaning; if Your Majesty finds them acceptable, I beg a little further questioning so that I may complete my argument."
29
帝遣內侍皇甫繼明就問，又上疏曰：
The emperor sent the inner attendant Huangfu Jiming to question him, and Shi submitted another memorial:
30
陛下將幸汾陰，而京師民心弗寧，江、淮之眾困於調發，理須鎮安而矜存之。 且土木之功未息，而奪攘之盜公行，外國治兵，不遠邊境，使者雖至，寧可保其心乎？ 昔陳勝起於徭戍，黃巢出於凶饑，隋煬帝勤遠略而唐高祖興於晉陽，晉少主惑小人而耶律德光長驅中國。 陛下俯從奸佞，遠棄京師，涉仍歲薦饑之墟，修違經久廢之祠，不念民疲，不恤邊患。 安知今日戍卒無陳勝，饑民無黃巢，英雄將無窺伺於肘腋，外敵將無觀釁於邊陲乎？
"Your Majesty plans to visit Fenyin, yet the capital populace is uneasy and the people of the Jiang and Huai regions are exhausted by levies—you should pacify and relieve them." "Construction has not ceased, bandits roam openly, and foreign states drill troops near the borders—though envoys come, can we trust their intentions?" "Chen Sheng rose from corvée labor, Huang Chao from famine; Emperor Yang of Sui pursued distant campaigns while Tang Gaozu rose at Jinyang; the Jin young lord was misled by petty men while Yelü Deguang swept deep into China." "Your Majesty follows wicked flatterers, abandons the capital, crosses lands of repeated famine, restores long-abandoned shrines contrary to the classics, and ignores the people's exhaustion and border dangers." "Who can say today's garrison soldiers hold no Chen Sheng, the hungry no Huang Chao, ambitious men no designs at your elbow, or foreign enemies no designs on the borders?"
31
先帝嘗議封禪，寅畏天災，尋詔停寢。 今奸臣乃讚陛下力行東封，以為繼成先誌。 先帝嘗欲北平幽朔，西取繼遷，大勳未集，用付陛下，則群臣未嘗獻一謀、畫一策，以佐陛下繼先帝之志者，反務卑辭重幣，求和於契丹，蹙國縻爵，姑息於繼遷，曾不思主辱臣死為可戒，誣下罔上為可羞。 撰造祥瑞，假托鬼神，才畢東封，便議西幸，輕勞車駕，虐害饑民，冀其無事往還，便謂成大勳績。 是陛下以祖宗艱難之業，為奸邪僥幸之資，臣所以長歎而痛哭也。 夫天地神祇，聰明正直，作善降之百祥，作不善降之百殃，未聞專事籩豆簠簋，可邀福祥。 《春秋傳》曰：「國之將興，聽於民； 將亡，聽於神。」 愚臣非敢妄議，惟陛下終賜裁擇。
"The former emperor once considered Feng and Shan but, in awe of Heaven's calamities, soon ordered the plan suspended." "Now wicked ministers praise Your Majesty for pressing ahead with the eastern Feng as fulfilling the former emperor's intent." "The former emperor wished to pacify the north and recover Youzhou; the great task was left to Your Majesty—yet ministers never offered a single plan to continue that intent, instead seeking peace with the Khitan through humble gifts, shrinking the state and indulging Li Jiqian, never remembering that a minister should die for his lord's disgrace or that deceiving the throne is shameful." "They fabricated omens and invoked spirits falsely; scarcely had the eastern Feng ended when they planned a western journey, lightly troubling the imperial procession and cruelly harming the hungry, hoping a safe round trip would count as great achievement." "Thus Your Majesty turns the ancestors' hard-won enterprise into wicked men's opportunity for lucky gain—this is why I sigh and weep." "Heaven, Earth, and the spirits are intelligent and upright; good brings blessings, evil calamities—never have I heard that ritual vessels alone can win fortune." "The Zuo Commentary says, "When a state is about to rise, it listens to the people; when it is about to fall, it heeds the spirits instead." I dare not speak rashly; I only ask that Your Majesty judge and choose wisely."
32
後天下數有災變，又言：「古者五載巡守，有國之事爾，非必有紫氣黃雲，然後登封，嘉禾異草，然後省方也。 今野雕山鹿，郡國交奏，秋旱冬雷，群臣率賀，退而腹非竊笑者比比皆是。 孰謂上天為可罔，下民為可愚，後世為可欺乎？ 人情如此，所損不細，惟陛下深鑒其妄。」
"Later calamities recurred throughout the realm, and he again said: "The five-year tour of inspection was a ruler's duty—not that purple vapor and yellow clouds must precede the Feng, or miraculous grain before touring the regions. Now wild eagles and mountain deer are reported everywhere; autumn drought and winter thunder—and ministers congratulate while countless men withdraw to mock in secret. Who believes Heaven can be deceived, the people fooled, or posterity cheated? Sentiment being thus, the harm is great—may Your Majesty deeply discern its falsity."
33
六年，又上疏曰：「陛下封泰山，祀汾陰，躬謁陵寢，今又將祠於太清宮，外議籍籍，以謂陛下事事慕效唐明皇，豈以明皇為令德之主耶？ 甚不然也。 明皇禍敗之跡有足為深戒者，非獨臣能知之，近臣不言者，此懷奸以事陛下也。 明皇之無道，亦無敢言者，及奔至馬嵬，軍士已誅楊國忠，請矯詔之罪，乃始諭以識理不明，寄任失所。 當時雖有罪己之言，覺寤已晚，何所及也。 臣願陛下早自覺寤，抑損虛華，斥遠邪佞，罷興土木，不襲危亂之跡，無為明皇不及之悔，此天下之幸，社稷之福也。」 帝以為「封泰山，祠汾陰，上陵，祀老子，非始於明皇。 《開元禮》今世所循用，不可以天寶之亂，舉謂為非也。 秦為無道甚矣，今官名、詔妙、郡縣猶襲秦舊，豈以人而廢言乎？」 作《解疑論》以示群臣。 然知奭樸忠，雖其言切直，容之而弗斥。
"In the sixth year he memorialized again: "Your Majesty performed Feng at Mount Tai, sacrificed at Fenyin, visited the tombs, and now will sacrifice at the Great Pure Palace; public talk says you imitate Tang Emperor Ming in everything—do you take Ming as a ruler of fine virtue? That is far from true. Ming's path to ruin is warning enough—not only I know it; that nearby ministers stay silent shows they serve Your Majesty with wicked intent. None dared speak of Ming's misconduct; only at Mawei, after the soldiers killed Yang Guozhong, did he acknowledge confused judgment and misplaced trust. Though he spoke of fault then, awakening came too late—what good did it do? I wish Your Majesty to awaken early, restrain empty display, drive away flatterers, cease construction, avoid paths to chaos, and escape Ming's regret—this would bless the realm and the state." The emperor replied that Feng at Mount Tai, sacrifice at Fenyin, tomb visits, and sacrifice to Laozi did not begin with Emperor Ming. The Kaiyuan Rites are what we follow today—one cannot reject them because of the Tianbao disorders. Qin was utterly lawless, yet we still follow Qin forms in titles and administration—how reject a teaching because of the teacher?" He composed Clarifying Doubts to show his ministers." "Yet knowing Shi's plain loyalty, though his words were blunt, the emperor tolerated him without rebuke."
34
久之，以父老請歸田里，不許，以知密州。 居二年，遷左諫議大夫，罷待制。 還，糾察在京刑獄。 是時初置天慶、天祺、天貺、先天、降聖節，天下設齋醮張燕，費甚廣。 奭又請裁省浮用，不報。 復出知河陽，又求解官就養，遷給事中，徙兗州。
"After a time, when hometown elders petitioned for him to retire to his fields, the court refused and instead made him prefect of Mizhou." "After two years he was made left remonstrator and removed from his court appointment." "On returning to court he investigated capital criminal cases." "At that time the Tianqing and related festivals were established; the realm held costly fasts and banquets." "Shi again asked to cut extravagant spending; the court did not reply." "He served again as prefect of Heyang, asked to retire to care for his parents, was made supervising censor, then transferred to Yanzhou."
35
天禧中，朱能獻《乾祐天書》。 復上疏曰：
"In Tianxi, Zhu Neng presented the Qianyou Heavenly Writ." "He submitted another memorial:"
36
朱能者，奸憸小人，妄言祥瑞，而陛下崇信之，屈至尊以迎拜，歸秘殿以奉安，上自朝廷，下及閭巷，靡不痛心疾首，反唇腹非，而無敢言者。
"Zhu Neng is a wicked petty man who fabricates omens, yet Your Majesty honors him, bending imperial dignity to receive him and installing the writ in the secret hall—from court to marketplace all ache in heart and curse in secret, yet none dare speak."
37
昔漢文成將軍以帛書飯牛，既而言牛腹中有奇書，殺視得書，天子識其手跡。 又有五利將軍妄言，方多不仇，二人皆坐誅。 先帝時有侯莫陳利用者，以方術暴得寵用，一旦發其奸，誅於鄭州。 漢武可謂雄材，先帝可謂英斷。 唐明皇得《靈寶符》、《上清護國經》、《寶券》等，皆王鉷、田同秀等所為，明皇不能顯戮，怵於邪說，自謂德實動天，神必福我。 夫老君，聖人也。 倘實降語，固宜不妄，而唐自安、史亂離，乘輿播越，兩都蕩覆，四海沸騰，豈天下太平乎？ 明皇雖僅得歸闕，復為李輔國劫遷，卒以憂終，豈聖壽無疆、長生久視乎？ 以明皇之英睿，而禍患猥至曾不知者，良由在位既久，驕亢成性，謂人莫己若，謂諫不足聽＃心玩居常之安，耳熟導諛之說，內惑寵嬖，外任奸回，曲奉鬼神，過崇妖妄。 今日見老君於閣上，明日見老君於山中。 大臣屍祿以將迎，端士畏威而緘默。 既惑左道，既紊政經，民心用離，變起倉卒。 當是之時，老君寧肯禦兵，寶符安能排蒲邪？ 今朱能所為，或類於此，願陛下思漢武之雄材，法先帝之英斷，鑒明皇之蹤禍，庶幾災害不生，禍亂不作。
"Formerly Han's Literary and Martial generals fed a cow silk texts, then claimed a miraculous book lay in its belly; when the beast was killed and opened, the emperor recognized the handwriting." "The Five Benefits general also spoke rashly and was executed with him." "Under the former emperor Hou Mochan Liyong gained favor through occult arts; once exposed he was executed at Zhengzhou." "Emperor Wu of Han was heroic; the former emperor was decisively brilliant." "Emperor Ming obtained the Lingbao talisman and similar texts—all forged by Wang Hong and Tian Tongxiu; Ming could not punish them openly but was cowed by heterodoxy, thinking Heaven must bless him." "Lord Lao, after all, was a sage." "If he truly spoke from Heaven, his words should not be reckless—yet from the An-Shi rebellion both capitals fell and the realm boiled—was that peace?" "Ming barely returned to the palace, was seized by Li Fuguo, and died in grief—was that sage longevity?" "With Ming's brilliance, calamity came yet he did not know—because long in power he grew proud, disdained remonstrance, delighted in ease, heard only flattery, favored concubines, trusted wicked men, and worshipped demons." "Today Lord Lao appeared in the pavilion, tomorrow in the mountains." "Great ministers drew salary and went to welcome; upright men feared authority and kept silent." "Deluded by heterodoxy and disordering government, the people's hearts departed and sudden rebellion arose." "Then did Lord Lao ward off troops? Could a talisman repel the enemy?" "Zhu Neng's conduct resembles this; may Your Majesty emulate Han Wu's talent, the former emperor's decisiveness, and Ming's warning, so disaster does not arise."
38
未幾，能果敗。 奭又嘗請減修寺度僧，帝雖未用其言，嘗令向敏中諭令陳時政訪失奭以納諫、恕直、輕徭、薄斂四事為言，頗施行焉。
"Soon Neng indeed failed." "Shi also asked to reduce temple building and ordinations; though the emperor did not adopt this, he had Xiang Minzhong solicit policy advice—Shi spoke on accepting remonstrance, pardoning blunt speech, light corvée, and low levies, and much was implemented."
39
仁宗即位，宰相請擇名儒以經術侍講讀，乃召為翰林侍講學士、知審官院，判機子監，修《真宗實錄》。 丁父憂，起復，兼判太常寺及禮院，三遷兵部侍郎、龍霞閣學士。 每講論至前世亂君亡國，必反覆規諷。 仁宗意或不在書，昺則拱默以俟，帝為竦然改聽。 嘗畫《無逸圖》上之，帝施於講讀閣。 時章憲明肅皇后每五收一御殿，與帝同聽政，奭言：「古帝王朝朝暮夕，未有曠日不朝。 陛下宜每日御殿，以覽萬機。」 奏留中不報。 然帝與皇太后尤愛重之，每進見，未嘗不加禮。
"When Renzong succeeded, ministers chose renowned Confucians for the heir's instruction; Shi was summoned as Hanlin lecturer, directed the Bureau of Review, judged the Directorate of Astronomy, and compiled Zhenzong's Veritable Records." "On his father's death he was recalled from mourning, concurrently judged ritual courts, and was thrice promoted to vice director of war and academician of the Dragon Glow Hall." "Whenever his lectures reached tyrants and fallen states he admonished repeatedly." "When Renzong's attention wandered, Xing Bing would wait in reverent silence until the emperor started and listened again." "He once painted and presented the No Dissipation illustration, which the emperor hung in the lecture hall." "When Empress Zhangxian attended court every fifth day, Shi said, "Ancient rulers held court morning and evening—none skipped daily audience. Your Majesty should attend court daily to handle affairs." The memorial was retained without reply." "Yet the emperor and empress dowager especially honored him; he always received added ceremony on audience."
40
三請致仕。 召對承明殿，敦諭之，以年逾七十固請，泣下，帝亦惻然，詔與馮知講《老子》三章，各賜帛二百匹。 以不得請，求近郡，優拜工部尚書，復知兗州。 詔須宴而後行，又留數月，特宴太清樓，近臣皆預，帝作飛白大字以賜二府，而小字賜諸學生，獨奭與晁迥兼賜大小字。 詔群臣即席賦詩，太后又別出禁中卒器勸酒。 翌日，奭入謝，又命講《老子》，賜襲衣、金帶、銀鞍勒馬。 及行，賜隅瑞聖園，又賜詩，詔近臣皆賦。 以恭謝恩改禮部尚書，既而累表乞歸，以太子速傅致仕。 疾甚，徙正寢，屏婢妾，謂子瑜曰：「無令我死婦人之手。」 卒。 奏至，帝謂張士遜曰：「朕方欲召奭還，而奭遂死矣。」 嗟惜者久之，罷朝一日，贈左僕射，諡曰宣。
"He thrice requested retirement." "Summoned to the Chenming Hall and earnestly urged to stay, he wept and firmly requested retirement at over seventy; the emperor was moved and had him and Feng Zhi lecture on three chapters of the Laozi, each receiving two hundred bolts of silk." "Denied retirement, he asked for a nearby post and was graciously made Minister of Works and again prefect of Yanzhou." "Ordered to banquet before leaving, he was detained months more for a banquet at the Taiqing Tower; the emperor gave large flying-white characters to the two departments and small characters to students—only Shi and Chao Yuan received both." "All ministers were ordered to compose poems on the spot; the empress dowager sent palace vessels to urge wine." "The next day he thanked the throne and lectured again on the Laozi, receiving court robes, a gold belt, and a silver-saddled horse." "On departure he received a corner of the Ruicheng Garden and a poem; nearby ministers were ordered to compose in reply." "In gratitude he was made Minister of Rites; later he repeatedly begged to return and retired as tutor of the heir apparent." "Gravely ill, he moved to the main chamber, dismissed maidservants, and told his son Yu, "Do not let me die in women's hands." And so he died." "When word arrived the emperor told Zhang Shisun, "I was about to recall Shi, and he has died." He sighed long in regret, suspended court one day, and posthumously made him left vice director with the posthumous title Xuan."
41
奭性方重，事親篤孝。 父亡，舐其面以代頮。 常掇《五經》切於治道者，為《經典徽言》五十卷。 又撰《崇祀錄》、《樂記圖》、《五經節解》、《五服制度》。 嘗奉詔與邢昺、杜鎬校定諸經正義，《莊子》、《爾雅》釋文，考正《尚書》、《論語》、《孝經》、《爾雅》謬誤及律音義。
"Shi was upright and grave and deeply filial toward his parents." "When his father died he licked his face in place of the ritual washing." "He gathered passages from the Five Classics bearing on government into Essential Words of the Classics in fifty scrolls." "He also wrote Records of Honored Sacrifice, Illustrations of Music, Sectional Explanations of the Five Classics, and the Five-Ranks System of Mourning." "He received an edict with Xing Bing and Du Hao to collate classic exegeses, commentaries on the Zhuangzi and Erya, and correct errors in the Documents, Analects, Classic of Filial Piety, Erya, and legal pronunciations."
42
初，圜丘無外壝，五郊從祀不設席，尊不施冪； 七祠時饗飲福用一尊，不設數登，升歌不以《雍》徹； 冬至攝祀昊天上帝，外級止十七位，而不以星辰從； 饗先農在祈穀之前； 上丁釋奠無三獻； 宗廟不備二舞； 諸臣當諡者，或既葬乃請。 奭吭援古奏正，遂著於禮。 又請冬至罷祀五帝，大雩設五帝而罷祠昊天上帝。 事下有司議，不合而止。
"Formerly the round altar lacked an outer enclosure, the five suburbs had no mats in accompanying sacrifice, and vessels had no covers; "the seven shrines used one vessel for the blessing cup without multiple platters; ascending song did not use Yong for withdrawal; "at the winter solstice the acting sacrifice to August Heaven had only seventeen outer positions without the stars; "feasting the former agriculture came before praying for grain; "on the upper ding the libation sacrifice had no three presentations; "the ancestral temple lacked the two dances; "ministers due posthumous titles sometimes requested them only after burial." "Shi cited antiquity and corrected these, and they were written into ritual." "He also asked to cease winter-solstice sacrifice to the Five Emperors and at the great rain prayer to set up the Five Emperors while ceasing sacrifice to August Heaven." "The matter was referred to the offices; it did not pass and was dropped."
43
瑜，官至工部侍郎致仕。
"Yu rose to vice director of works and retired."
44
王昭素
Wang Zhaosu.
45
王昭素，開封酸棗人。 少篤學不仕，有至行，為鄉里所稱。 常聚徒教授以自給，李穆與弟肅及李惲皆常師事焉。 鄉人爭訟，不詣官府，多就昭素決之。
Wang Zhaosu was from Suanzao in Kaifeng. "As a youth he devoted himself to learning and never took office; his conduct was exemplary and his village praised him." "He supported himself by teaching disciples; Li Mu, his brother Su, and Li Yun were all his students." "Villagers in dispute did not go to the magistrate but came to Zhaosu for judgment."
46
昭素博通《九經》，兼究《莊》、《老》，尤精《詩》、《易》，以為王、韓注《易》及孔、馬疏義或未盡是，乃著《易論》二十三篇。
Zhaosu mastered the Nine Classics and also studied the Zhuangzi and Laozi; he was especially adept in the Book of Poetry and the Book of Changes, held that Wang Bi's and Han Kangbo's commentaries on the Changes and the Kong and Ma exegeses were not entirely correct, and wrote Discussions on the Changes in twenty-three chapters.
47
開寶中，穆薦之朝，詔召赴闕，見於便殿，時年七十七，精神不衰。 太祖問曰：「何以不求仕進，致相見之晚？」 對曰：「臣草野蠢愚，無以裨聖化。」 賜坐，令講《易·乾卦》，召宰相薛居正等觀之，至「飛龍在天」，上曰：「此書豈可令常人見？」 昭素對曰：「此書非聖人出不能合其象。」 因訪以民間事，昭素所言誠實無隱，上嘉之。 以衰老求歸鄉里，拜國子博士致仕，賜茶藥及錢二十萬，留月餘，遣之。 年八十九，卒於家。
"In Kaibao, Mu recommended him to court; he was summoned to the capital and received in the side hall at seventy-seven, his spirit undiminished." "Taizu asked, "Why did you not seek office, so that we meet only so late?" He replied, "I am but a crude rustic, Your Majesty, and have nothing to offer your sage rule. He was given a seat and asked to expound the Qian hexagram of the Book of Changes; the chief minister Xue Juzheng and others were called in to listen. At the line "The flying dragon is in heaven," the emperor said, "Surely this book is not for ordinary eyes? Zhaosu answered, "Only when a sage appears can anyone truly grasp these images. The emperor then asked him about conditions among the people. Zhaosu spoke frankly and held nothing back, and the emperor was pleased. Pleading age, he asked to go home. He was made a university doctor and retired, given tea, medicines, and two hundred thousand cash. After more than a month he was dismissed. He died at home at eighty-nine.
48
昭素頗有人倫鑒。 初，李穆兄弟從昭素學《易》，常謂穆曰：「子所謂精理，往往出吾意表。」 又語人曰：「穆兄弟皆令器，穆尤沈厚，他日必至廊廟。」 後果參知政事。
Zhaosu had a keen eye for men. When the Li Mu brothers studied the Changes with him, he often told Mu, "Your subtle points often go beyond what I had in mind. He also said of them, "The Mu brothers are all men of promise; Mu above all is grave and steady—one day he will sit in the highest councils. Mu later did become vice grand councilor.
49
昭素每市物，隨所言而還直，未嘗論高下。 縣人相告曰：「王先生市物，無得高取其價也。」 治所居室，有椽木積門中，夜有盜者抉門將入，昭素覺之，即自門中潛擲椽於外，盜者慚而去，由是里中無盜。 家有一驢，人多來假，將出，先問僮奴曰：「外無假驢者乎？」 對云「無」，然後出。 其為純質若此。
When Zhaosu bought anything, he paid whatever was asked and never bargained. People in the county warned one another: "When Mr. Wang comes to market, do not overcharge him. While repairing his house he stacked rafters in the doorway. One night a thief pried the door open; Zhaosu heard him and quietly tossed rafters out into the yard. The thief slunk away in shame, and after that the lane had no more thieves. The family owned a single donkey, and neighbors often borrowed it. Before he went out himself, he would ask his servants, "Is anyone waiting outside to borrow the donkey? Only when they answered "No" would he leave. That was the sort of plain, honest man he was.
50
子仁著，亦有隱德。
His son Renzhe likewise lived by quiet virtue.
51
孔維，字為則，開封雍丘人。 乾德四年《九經》及第，解褐東明、鄢陵二主簿。 開寶中，禮部再奏為考試官，調滁州軍事推官。 太宗即位，擢授太子左讚善大夫、知河南縣，通判滑、梓二州。 太平興國中，就拜國子《周易》博士，代還，遷《禮記》博士。 七年，使高麗，王治問禮於維，維對以君父臣子之道，升降等威之序，治悅，稱之曰：「今日復見中國之夫子也。」 九年，判國學事。 雍熙初，遷主客員外郎。 三年，擢為國子司業，賜金紫。
Kong Wei, styled Weize, was from Yongqiu in Kaifeng. In Qiande 4 he passed the Nine Classics examination, entered office, and served as registrar in Dongming and Yanling. During Kaibao the Ministry of Rites again nominated him as an examiner, and he was posted as military reviewing officer in Chuzhou. When Taizong took the throne, Wei was promoted to left tutor of the heir apparent and magistrate of Henan County, and served as vice-prefect of Hua and Zi. During Taiping Xingguo he was appointed university lecturer on the Book of Changes on the spot; when his tour ended he became lecturer on the Book of Rites. In the seventh year he went as envoy to Goryeo. King Zhi questioned him on ritual, and Wei answered with the relations of ruler and subject, father and son, and the proper order of precedence. Delighted, the king said, "Today I have met a true master of China again. In the ninth year he was put in charge of university affairs. At the start of Yongxi he was promoted to vice director in the Bureau of Hosts and Guests. In the third year he was made vice-director of the imperial university and given the gold seal and purple robe.
52
會將有事於籍田，維起《周禮》至於《唐書》，凡沿革制度並錄之以獻，觀者稱其博。 又上書請禁原蠶以利國馬。 直史館樂史駁之曰：
When a sacred-field plowing rite was planned, Wei gathered every relevant institution and its evolution from the Rites of Zhou through the Tang History and presented the compilation; readers marveled at his erudition. He also memorialized asking that late-season silkworm rearing be banned to protect the state's horses. Le Shi, a compiler at the Historiography Institute, objected:
53
《管子》云：「倉稟實，知禮節； 衣食足，知榮辱。」 是以古先哲王厚農桑之業，以其為衣食之原耳。 一夫不耕，天下有受其饑者； 一婦不蠶，天下有受其寒者。 故天子親耕，后妃親蠶，屈身以化下者，邦國之重務也。 《吳都賦》曰：「國賦再熟之稻，鄉貢八蠶之綿。」 則蠶之有原，其來舊矣。 今孔維請禁原蠶以利國馬，徒引前經物類同氣之文，不究時事確實之理。 夫所市國馬來自外方，涉遠馳驅，虧其秣飼，失於善視，遂至玄黃，致斃之由，鮮不以此。 今乃欲禁其蠶事，甚無謂也。 唐朝畜馬，具存監牧之制，詳觀本書，亦無禁蠶之文。 況近降明詔，來年春有事於籍田，是則勸農之典方行，而禁蠶之制又下，事相違戾，恐非所長。
The Guanzi says, "When granaries are full, the people know ritual and propriety; when clothing and food are enough, they know honor and shame." That is why the ancient sage kings prized farming and sericulture: they are the root of food and clothing. If one man does not plow, someone under Heaven will hunger; if one woman does not raise silkworms, someone under Heaven will freeze. Hence the Son of Heaven plows in person and the empress feeds silkworms in person: by humbling themselves to teach the people, they fulfill one of the state's gravest duties. The Rhapsody on the Wu Capital says, "The state levies double-cropped rice; the districts send up silk from eight broods of worms." Late silkworm rearing, then, is no new custom. Now Kong Wei would ban late silkworms for the sake of the state's horses, citing old texts about creatures sharing the same vital force while ignoring what the times actually demand. The horses the state buys come from distant regions; after long travel and hard riding they are underfed and poorly tended, until they fail and die—and that, not silkworms, is why they die. To ban sericulture on such grounds is absurd. The Tang kept horses under a full system of pasture supervision; read the histories carefully and you will find no ban on silkworms there either. Besides, the court has just proclaimed a sacred-field plowing for next spring even as it would forbid late silkworms—the one exhorts the people to farm, the other forbids them to raise silk. The policies clash, and that is no way to govern.
54
臣嘗曆職州縣，粗知利病，編民之內，貧窶者多，春蠶所成，止充賦調之備，晚蠶薄利，始及卒歲之資。 今若禁其後圖，必有因緣為弊，滋彰撓亂，民豈皇寧。 渙汗絲綸，所宜重慎。
I have served in the provinces and know something of local hardship. Among common people the poor are many: the spring crop of silk barely pays taxes and corvée; only the slender profit of a late brood gets a household through the year. Ban the late brood and people will invent evasions; disorder will spread, and the common folk will know no rest. Imperial words are not to be issued lightly.
55
上覽之，遂寢晚蠶之禁。 維復抗疏曰：
The emperor read the memorial and dropped the proposed ban. Wei submitted another forceful memorial:
56
按《周禮·夏官·司馬》職禁原蠶者，為傷馬也。 原，再也。 天文，辰為馬。 《蠶書》，蠶為龍精，月直大火，則浴其種。 是蠶與馬同氣，物莫能兩大，故禁再蠶以益馬也。 又郭璞云：「重蠶為原，今晚蠶也。」 臣少親耕桑之務，長曆州縣之職，物之利害，盡知之矣。 蚩蚩之氓知其利而不知其害，故有早蠶之後，重養晚蠶之繭，出絲甚少，再采之葉來歲不茂，豈止傷及於馬，而桑亦損矣。 臣自縣曆官，路見野之地官馬多死，若非明援典據，助其畜牧，安敢妄有舉陳哉。
The Rites of Zhou, in the Grand Marshal's duties, forbids late silkworms because they injure horses. "Yuan" means a second brood. In the heavens, the chen mansion belongs to the horse. The Book of Silkworms says the worm is dragon-spirit; when the moon enters the Great Fire asterism, the eggs are washed. Silkworm and horse share one vital force; two powers cannot both flourish, so a second brood is forbidden to strengthen the horse. Guo Pu likewise says, "A repeated brood is yuan—that is, the late silkworm." I farmed and raised silkworms as a youth and later governed counties and prefectures; I know exactly where the gain and the harm lie. Ordinary people see the profit, not the damage: after the spring brood they raise a late one, but the cocoons yield little silk, and leaves stripped twice leave the mulberry weak the next year. The harm is not to horses alone—the trees suffer too. Since I began in county office I have traveled the roads and seen many government horses dead in the wild. Without clear classical grounds for aiding the herds, I would not have dared speak.
57
按《本草》注：「以僵蠶塗馬齒，則不能食草。」 物類相感如此。 《月令》仲春祭馬祖，季春享先蠶，皆謂天駟房星也，為馬祈福，謂之馬祖，為蠶祈福，謂之先蠶，是蠶與馬同其類爾。 蠶重則馬損，氣感之而然也。 臣謂依《周禮》禁原蠶為當。
A note in the Materia Medica says, "Rub a horse's teeth with stiff silkworms and it will not eat grass." Creatures of a kind react on one another in just this way. The Monthly Ordinances sacrifice to the Horse Ancestor in mid-spring and to the Silkworm Ancestor in late spring—both rites address the Heavenly Team in the Room star. One rite blesses the horse, the other the silkworm; silkworm and horse are of one kind. When the silkworm brood is doubled, horses decline—such is the working of shared vital force. I hold that the Zhou rite forbidding a second brood should stand.
58
上雖不用維言，而嘉其援引經據，以章付史館。 籍田畢，拜國子祭酒。 淳化初，兼工部侍郎。 二年，卒，年六十四。
The emperor did not follow Wei's advice, but praised his use of the classics and had the memorial filed at the Historiography Institute. After the plowing ceremony he was made rector of the imperial university. At the start of Chunhua he also held the post of vice director of works. He died in the second year, aged sixty-four.
59
維通經術。 準舊制，舉《九經》，一上不中第即改科。 開寶中，維論其事非便，詔禮部自今《九經》同諸科許再赴舉。
Wei had mastered the classical tradition. Under the old rule, candidates in the Nine Classics who failed once had to switch to another subject. During Kaibao, Wei argued that this was unfair, and the throne ordered that Nine Classics candidates, like others, be allowed a second attempt.
60
嘗建議乞廣太學，上以侵壞民舍不許。 受詔與學官校定《五經疏義》，刻板行用，功未及畢，被病，上遣太醫診視，使者撫問。 初，維私用印書錢三十餘萬，為掌事黃門所發，維憂懼，遽以家財賞之，疾遂亟，上赦而不問。 維將終，召其婿鄭革口授遺表，以《五經疏》未畢為恨。
He once asked to enlarge the imperial university, but the emperor refused lest it destroy private homes. Ordered to join the academicians in editing the Five Classics commentaries for block printing, he fell ill before the work was done; the emperor sent his physician and messengers to visit him. Earlier he had diverted more than three hundred thousand cash of printing funds; the supervising eunuch reported it. In terror Wei repaid the sum from his estate, his illness worsened sharply, and the emperor pardoned him without inquiry. On his deathbed he called his son-in-law Zheng Ge and dictated a final memorial, grieving that the Five Classics commentary remained unfinished.
61
景德四年，錄其孫禹圭同學究出身。
In Jingde 4 his grandson Yugui was granted entry as a fellow classicist.
62
孔宜，字不疑，兗州曲阜人，孔子四十四世孫。 孔子生鯉，字伯魚。 鯉生伋，字子思。 伋生白，字子上。 白生求，字子家。 求生箕，字子京。 箕生穿，字子高。 穿生謙，字子慎。 謙生鮒，字子魚，以弟子騰為嗣。 騰字子襄，值秦難，藏其家書於屋壁。 騰生正，字季忠。 忠生武。 武生延年及安國。 延年生霸，字次孺，漢昭帝時為博士，宣帝時為太中大夫，授皇太子經。 元帝即位，賜爵關內侯，號褒成君。 霸生福。 福生房。 房生均，字長平，好學有才，為尚書郎，平帝元始元年，封均為褒成侯，食邑二千戶，追諡夫子為褒成宣尼公。 王莽以均為太尉，三以疾辭，得還，莽敗，失國。 後漢世祖建武十四年，復封均子誌為褒成侯，諡元成。 誌生損，襲爵，和帝永元四年，徙封損為褒亭侯。 損卒，子曜嗣侯、邑千戶。 子完嗣，邑百戶。 完早卒無子，以弟子羨襲爵。
Kong Yi, styled Buyi, was from Qufu in Yanzhou, a forty-fourth-generation descendant of Confucius. Confucius had a son Li, styled Boyu. Li had a son Ji, styled Zisi. Ji had a son Bai, styled Zishang. Bai had a son Qiu, styled Zijia. Qiu had a son Ji, styled Zijing. Ji had a son Chuan, styled Zigao. Chuan had a son Qian, styled Zishen. Qian had a son Fu, styled Ziyu, who adopted his younger brother's son Teng as heir. Teng, styled Zixiang, at the fall of Qin hid the family classics in a wall of the house. Teng had a son Zheng, styled Jizhong. Zheng had a son Wu. Wu had sons Yan Nian and An Guo. Yan Nian had a son Ba, styled Ciru, who served as a classicist under Emperor Zhao of Han and as grandee of palace counsel under Emperor Xuan, instructing the crown prince in the classics. When Emperor Yuan took the throne, Ba was made marquis within the passes with the title Lord Baocheng. Ba had a son Fu. Fu had a son Fang. Fang had a son Jun, styled Changping, a gifted scholar and gentleman of the masters of writing; in Yuanshi 1 of Emperor Ping, Jun was enfeoffed as Marquis of Baocheng with two thousand households, and Confucius was posthumously titled Lord Baocheng, Sage Ni. Wang Mang appointed Jun grand commandant; three times Jun declined on grounds of illness and was allowed to retire; when Mang fell, the fief was lost. In Later Han Jianwu 14, Jun's son Zhi was again enfeoffed as Marquis of Baocheng with the posthumous title Yuancheng. Zhi had a son Sun, who inherited the title; in Yongyuan 4 of Emperor He, Sun was transferred to Marquis of Baoting. Sun died; his son Yao succeeded as marquis with a fief of one thousand households. Yao's son Wan succeeded with a fief of one hundred households. Wan died young without heirs; his nephew Xian inherited the title.
63
渠生長孫，隋文帝復封長孫為鄒國公。 長孫生嗣哲，應製舉，曆涇州司兵參軍、太子通事舍人，大業四年，改封紹聖侯、邑百戶。 嗣哲生德倫，唐太宗貞觀十一年，封褒聖侯，邑百戶，朝會位同三品，復其子孫。 則天天授二年，賜德倫璽書、衣服。 德化生崇基，襲侯，中宗神龍元年，授朝散大夫。 崇基生遂之，玄宗開元中，曆國子四門博士、邠王府文學、蔡州長史。 二十七年，詔追諡孔子為文宣王，改封褒聖侯禘之為襲文宣公，兼兗州長史。 遂之生萱，襲封，曆兗州泗水令。 萱生齊卿，德宗建中三年，詔以齊卿為兗州司馬，陷於東平，卒。 至憲宗元和十三年，平李師道，其子惟至歸魯，詔以惟至為兗州參軍，奉夫子祀，復五十戶，以供灑掃。 惟至生策，會昌元年，曆國子監丞、尚書博士。 大中元年，宰相白敏中奏歲給封戶絹百匹，充春秋奉祀。 自遂之至策，五世並襲封文宣公。 策生振，懿宗咸通四年，舉進士甲科，曆兗州觀察判官，至刑部員外郎。 振生昭儉，曆袞州司馬、曲阜令。 自策至昭儉，三世歲給封絹，以供享祀。 昭儉生光嗣，哀帝天祐中，為泗水主簿，奉孔子祀。
Qu had a son Changsun; Emperor Wen of Sui again enfeoffed Changsun as Duke of Zou. Changsun had a son Sizhe, who took the imperial examination, served as military adjutant of Jing Prefecture and supervisor of affairs for the heir apparent, and in Daye 4 was re-enfeoffed as Marquis of Shaosheng with a fief of one hundred households. Sizhe had a son Delun; in Tang Zhenguan 11, Taizong enfeoffed him as Marquis of Baosheng with a fief of one hundred households, court rank equal to third grade, and restored the line. In Wu Zetian's Tianshou 2, Delun received an imperial edict under seal and formal robes as gifts. Delun's son Chongji inherited the title; in Shenlong 1 of Emperor Zhongzong he was made Grandee of Dispersal. Chongji had a son Suizhi who, during Xuanzong's Kaiyuan reign, served as a Four Gates doctor at the Imperial University, literary attendant to the Prince of Bin, and chief administrator of Cai Prefecture. In year 27, an edict posthumously honored Confucius as King Wenxuan, re-enfeoffed Marquis of Baosheng Di Zhi as Duke Wenxuan in succession, and made him concurrently chief administrator of Yan Prefecture. Suizhi's son Xuan inherited the title and served as magistrate of Sishui in Yan Prefecture. Xuan had a son Qingqing; in Jianzhong 3 of Dezong an edict made him deputy military governor of Yan Prefecture. He was trapped at Dongping and died. In Xianzong's Yuanhe 13, after Li Shidao was defeated, Qingqing's son Weizhi returned to Lu. An edict appointed Weizhi military aide of Yan Prefecture to maintain the Master's rites, restoring fifty households for temple upkeep. Weizhi's son Ce, in Huichang 1, served as assistant director of the Imperial University and doctor of the Book of Documents. In Dazhong 1, Chancellor Bai Minzhong petitioned for an annual grant of a hundred bolts of silk from the fief households for the spring and autumn ceremonies. From Suizhi through Ce, five generations in succession held the title Duke Wenxuan. Ce had a son Zhen who, in Xiantong 4 of Yizong, passed the jinshi in the highest grade, served as staff officer to the Yanzhou observation commissioner, and reached vice director in the Ministry of Justice. Zhen's son Zhaolian served as deputy military governor of Yan Prefecture and magistrate of Qufu. From Ce through Zhaolian, three generations received annual silk from the fief for sacrificial rites. Zhaolian's son Guangsi, in the Tianyou years of Emperor Ai, served as registrar of Sishui and maintained the Confucian rites.
64
仁玉四子，長曰宜，舉進士不第，乾德中詣闕上書，述其家世，詔以為曲阜主簿，曆黃州軍事推官，遷司農寺丞，掌星子鎮市征。 宜上言：「星子當江湖之會，商賈所集，請建為軍。」 詔以為縣，就命宜知縣事，後以為南康軍。
Renyu had four sons. The eldest, Yi, failed the jinshi examination; in the Qiande era he went to court with a memorial on his family lineage and was appointed registrar of Qufu. He served as military investigating officer of Huang Prefecture, rose to vice director of the Directorate of Agriculture, and managed market taxes at Xingzi garrison. Yi submitted a memorial: "Xingzi sits where rivers and lakes meet and merchants gather; I ask that it be made a military garrison." An edict made it a county and immediately put Yi in charge of its affairs; later it was elevated to Nankang Commandery.
65
宜代還，獻文賦數十篇，太宗覽而嘉之，召見，問以孔子世嗣，因下詔曰：「素王之道，百代所崇，傳祚襲封，抑存典制。 文宣王四十四代孫、司農寺丞宜服勤素業，砥礪廉隅，亟曆官聯，洽聞政績，聖人之後，世德不衰，俾登朝倫，以光儒胄。 可太子右讚善大夫，襲封文宣公，復其家。」 未幾，通判密州。 太平興國八年，詔修曲阜孔子廟，宜貢方物為謝，詔褒之，遷殿中丞。 雍熙三年，王師北征，受詔督軍糧，涉拒馬河溺死，年四十六。
When Yi's term ended and he returned, he presented dozens of literary rhapsodies. Taizong read them with approval, summoned him, and questioned him about the Confucian line of succession. An edict followed: "The way of the Uncrowned King has been revered for a hundred generations; passing down the fief and inheriting the title preserves the ancient institution. Yi, forty-fourth-generation descendant of King Wenxuan and vice director of the Directorate of Agriculture, has been diligent in his hereditary calling, cultivated his integrity, moved swiftly through office with a reputation for achievement, and, as a sage's descendant whose family virtue has not faded, shall be raised among court ranks to honor the Confucian line. He is appointed Right Mentor of the Heir Apparent, to inherit the title Duke Wenxuan and restore his family." Not long after, he was made deputy prefect of Mizhou. In Taiping Xingguo 8, an edict ordered repairs to the Confucius Temple in Qufu. Yi sent local products in thanks; the court praised him and promoted him to palace aide. In Yongxi 3, when the imperial army marched north, he was ordered to supervise army grain. He drowned crossing the Juma River, aged forty-six.
66
子延世字茂先，以父死事，賜學究出身，為曲阜主簿，曆閩、長葛二令。 真宗至道三年十一月，召赴闕，以為曲阜令，襲封文宣公，賜白金、束帛及太宗御書印《九經》。 咸平三年，詔本道轉運使、本州長吏待以賓禮，仍留三年，卒官，年三十八。 次曰憲，太平興國二年進士及第，至工部員外郎、知浚儀縣。 次曰冕，應城主簿。 次曰勖，雍熙中進士及第。
His son Yanshi, styled Maoxian, received learned-investigator status because his father died in service. He served as registrar of Qufu and as magistrate of Min and Changge. In the eleventh month of Zhidao 3 of Zhenzong he was summoned to court, made magistrate of Qufu, inherited the title Duke Wenxuan, and received white gold, bolts of silk, and Taizong's hand-copied imprinted Nine Classics. In Xianping 3, an edict directed the circuit transport commissioner and local officials to receive him with guest ceremony. He stayed three years and died in office, aged thirty-eight. The next son was Xian, who passed the jinshi in Taiping Xingguo 2 and rose to vice director in the Ministry of Works and magistrate of Junyi County. The next was Mian, registrar of Yingcheng. The next was Xu, who passed the jinshi during the Yongxi era.
67
延世子聖祐，景德初，始九歲，特賜同學究出身。 大中祥符元年，東封泰山，特聽聖祐衣綠陪位，綴京官班後。 及還至兗州，十一月朔，幸曲阜，謁孔子廟，行酌獻之禮，孔氏宗屬並令倍位。 又幸孔林，觀其墓久之。 又禦北亭，召從臣觀古碑，加諡孔子為玄聖文宣王，追封孔子父叔梁紇齊國公，母顏氏魯國太夫人。 擢聖祐為太常寺奉禮郎，又錄其近屬進士謂同《三傳》出身，習進士延祐、習學究延渥、延魯、延齡並同學究出身，共賜銀二百兩、絹三百匹，以充奉祠廟。 時勖為殿中丞、通判廣州，王欽若言其有聲於鄉曲，召赴闕，改太常博士，賜緋，令知曲阜縣，專主祠廟。 二年三月，又遣使賜太宗御書及《九經》書疏、《三史》藏於廟，令本州選儒生講說。 聖祐後改大理評事。 天禧五年，授光祿寺丞，襲封文宣公、知仙源縣事。 後改名佑，遷太子中舍，卒，年三十。
Yanshi's son Shengyou was only nine in the early Jingde era when he was specially granted learned-investigator status. In Dazhong Xiangfu 1, during the eastern tour and Mount Tai rites, Shengyou was specially allowed to wear green robes and take part in the ceremony, standing after the capital officials. On the return to Yan Prefecture, on the first day of the eleventh month, the emperor visited Qufu, paid respects at the Confucius Temple, and performed the libation offering. All members of the Kong clan were given doubled places of honor. He also visited the Kong Grove and lingered long at the tomb. He then went to the North Pavilion and summoned his ministers to view ancient steles. He added the posthumous title Mysterious Sage King Wenxuan to Confucius, posthumously enfeoffed Confucius's father Shuliang He as Duke of Qi, and his mother Lady Yan as Grand Lady of Lu. Shengyou was promoted to ritual officer of the Court of Imperial Sacrifices. His close kinsman Wei, a jinshi, was granted status equal to a Three Commentaries graduate; Yanyou, who was preparing for the jinshi, and Yanwo, Yanlu, and Yanling, who were studying as learned investigators, were all granted learned-investigator status. Together they received two hundred taels of silver and three hundred bolts of silk for temple upkeep. At the time Xu was palace aide and deputy prefect of Guangzhou. Wang Qinruo said he was well regarded in his home district, and he was summoned to court, made doctor of the Court of Imperial Sacrifices, granted purple robes, and put in charge of Qufu County with sole responsibility for the temple. In the third month of the second year, envoys again brought Taizong's hand-copy, the Nine Classics with commentaries, and the Three Histories to be stored in the temple, and the prefecture was ordered to select Confucian scholars to lecture there. Shengyou was later made case reviewer of the Court of Judicial Review. In Tianxi 5 he was appointed vice director of the Court of Imperial Entertainments, inherited the title Duke Wenxuan, and governed Xianyuan County. He later changed his name to You, was promoted to gentleman attendant of the heir apparent, and died aged thirty.
68
勖為司封郎中。 延魯，大中祥符五年復舉進士及第，後改名道輔，為左司諫、龍圖閣待制，自有傳。
Xu became director in the Department of Enfeoffments. Yanlu passed the jinshi again in Dazhong Xiangfu 5, later changed his name to Daofu, and served as left remonstrance and Hanlin academician of the Dragon Diagram Pavilion; he has his own biography.
69
崔頌，字敦美，河南偃師人。 父協，後唐門下侍郎、平章事。 頌幼喪母，為外祖母所鞠養。 以蔭補河南府巡官，曆開封主簿、鄧州錄事參軍，以疾去官。 未幾，詣闕上書言事，宰相桑維翰覽而奇之，擢為左拾遺，選右補闕。
Cui Song, styled Dunmei, was a native of Yanshi in Henan. His father Xie had been vice director of the Secretariat and grand councilor under Later Tang. Song lost his mother as a child and was raised by his maternal grandmother. Through yin privilege he became patrol officer of Henan Prefecture, served as registrar of Kaifeng and judicial secretary of Deng Prefecture, and left office because of illness. Not long after, he went to court with a memorial on public affairs. Chief Minister Sang Weihan read it and was impressed, promoting him to left reminder and then selecting him as right supplementer.
70
漢初，加朝散階，副右散騎常侍張煦冊錢俶為吳越王。 梁末，協嘗使兩浙，至是，越人美之，贈賄甚厚。 及還，值周祖入京師，為軍士剽奪悉盡。 世宗鎮澶淵，擇僚佐，頌與王樸、王敏中皆中其選，以頌為觀察判官，贈金紫。 世宗尹京，拜司封員外郎、充判官，以斷獄誤失罷職，守本官。 即位，拜駕部郎中，遷吏部，復副尹日就使兩浙。 世宗讀唐元稹《均田疏》，命寫為圖賜近臣，遣使均諸道租賦，頌使兗州，頗增舊額。 恭帝嗣位，改左諫議大夫。
At the start of the Later Han dynasty he was given the rank of grandee of dispersal and, as deputy to Right Regular Attendant Zhang Xu, helped invest Qian Chu as King of Wuyue. At the end of Later Liang, Xie had once served as envoy to the Two Zhes; now the people of Yue honored that connection, and their gifts were very generous. On the return, Zhou Taizu entered the capital, and soldiers plundered everything. When Shizong was stationed at Danyuan, he chose aides; Song, Wang Pu, and Wang Minzhong were all selected. Song was made staff officer to the observation commissioner and granted gold seal and purple robe. When Shizong governed the capital, he was appointed vice director in the Department of Enfeoffments and served as aide. Because of errors in adjudicating cases he was removed from duty but kept his rank. When Shizong took the throne, Song was appointed director of the Department of Transport, then moved to the Ministry of Personnel, and again served as deputy to Yin Riqiu on a mission to the Two Zhes. Shizong read Yuan Zhen's Tang memorial on equal fields, had it copied as a chart and given to close ministers, and sent envoys to equalize rents and taxes in every circuit. Song went to Yan Prefecture and raised the old quota considerably. When Gongdi succeeded to the throne, he was made left advisory grandee.
71
宋初，判國子監。 會重修國學及武成王廟，命頌總領其事。 建隆三年夏，始會生徒講說，太祖遣中使以酒果賜之。 每臨幸國學，召頌與語。 因及經義，頌應答無滯。 及郊祀，以頌攝太僕，升車執綏，上問以一時典禮，頌占對閑雅，上甚重之。 未幾，坐請托有司為所親求便官，出為保大軍行軍司馬。 乾德六年，暴得疾卒，年五十。
At the start of the Song dynasty he was put in charge of the Directorate of Education. When the Imperial Academy and the Temple of the Military King were being rebuilt, Song was ordered to oversee the work. In the summer of Jianlong 3, students first gathered for lectures, and Taizu sent palace envoys with wine and fruit as gifts. Whenever he visited the Imperial Academy, he summoned Song to talk with him. When the conversation turned to classical meaning, Song answered without hesitation. At the suburban sacrifice, Song acted as grandee of horse, mounting the carriage and holding the reins. The emperor questioned him about the rites of the occasion, and Song answered with easy elegance. The emperor greatly valued him. Not long after, because he had asked officials to give a close relative a convenient post, he was demoted to military secretary of the Baoda Army. In Qiande 6 he suddenly fell ill and died, aged fifty.
72
頌好詼諧，善筆劄，受命書世宗諡冊文，當時稱其遒麗。 篤信釋氏，睹佛像必拜。 性多疑，在鄜州官舍，嘗召圬墁者治堂室，以帛蒙其目，人皆笑之。
Song loved wit and was skilled at letters. Commissioned to write Shizong's posthumous title document, contemporaries praised its force and elegance. He was a devout Buddhist and always bowed when he saw a Buddha image. He was suspicious by nature. At his official residence in Fu Prefecture he once summoned plasterers to repair the hall and covered their eyes with cloth; everyone laughed at this.
73
子曉，至太子右讚善大夫。
His son Xiao rose to right mentor of the heir apparent in the Eastern Palace.
74
尹拙，潁州汝陰人。 梁貞明五年舉《三史》，調補下邑主簿，攝本鎮館驛巡官。 後唐長興中，召為著作佐郎、直史館，遷左拾遺，依前直史館，加朝散大夫。 應順初，出為宣武軍掌書記、檢校虞部員外郎兼殿中侍御史。 清泰初，加檢校駕部員外郎兼御史大夫。 二年，改檢校虞部郎中、忠武軍掌書記。
Yin Zhuo was a native of Ruyin in Ying Prefecture. In Zhenming 5 of Later Liang he passed the Three Histories examination, was assigned as registrar of a minor county, and acted as patrol officer of his garrison's post station. In the Changxing era of Later Tang he was summoned as assistant drafting official and historian on duty in the Historiography Institute, promoted to left reminder while continuing as historian on duty, and granted the rank of grandee of dispersal. At the start of Yingshun he went out as secretary of the Xuanwu Army, with titular rank as vice director in the Ministry of Public Works and concurrent service as palace investigator. At the start of Qingtai he was given titular rank as vice director in the Ministry of Transport and concurrent service as censor-in-chief. In the second year he was changed to titular director in the Ministry of Public Works and secretary of the Zhongwu Army.
75
晉天福四年，入為右補闕。 明年，轉侍御史。 會詔拙與張昭、呂琦等同修《唐史》，改倉部員外郎，賜金紫。 八年，遷左司員外郎。 契丹入寇，趙延壽鎮常山。 以拙為掌書記。 漢初，召為司馬郎中、弘文館直學士。
In Tianfu 4 of Later Jin he entered court as right supplementer. The next year he was transferred to attending censor. When an edict ordered Zhuo, together with Zhang Zhao, Lü Qi, and others, to compile the History of Tang, he was made vice director in the Ministry of Revenue and granted gold seal and purple robe. In the eighth year he was promoted to vice director in the Left Department. When the Khitans invaded, Zhao Yanshou was stationed at Changshan. Zhuo was made his secretary. At the start of the Later Han dynasty he was summoned as director in the Ministry of War and academician on duty in the Hongwen Institute.
76
周廣順初，遷庫部郎中兼太常博士，仍充直學士。 奉使荊南還，改兵部郎中。 顯德初，拜檢校右散騎常侍、國子祭酒、通判太常禮院事，與張昭同修唐應順、清泰及周《祖實錄》，又與昭及田敏同詳定《經典釋文》。 丁憂，免。 宋初，改檢校工部尚書、太子詹事、判太府寺，遷秘書監、判大理寺。 乾德六年告老，以本官致事。
At the start of Guangshun under Later Zhou he was promoted to director in the Ministry of Storage and concurrently doctor of the Court of Imperial Sacrifices, while continuing as academician on duty. After returning from a mission to Jingnan, he was made director in the Ministry of War. At the start of Xiande he was appointed titular right regular attendant, chancellor of the Imperial University, and concurrent administrator of the Court of Imperial Sacrifices. With Zhang Zhao he compiled the veritable records of Yingshun and Qingtai of Tang and the Zhou Ancestor; with Zhao and Tian Min he collated the Classic Glosses. When his mourning period began, he was released from office. At the start of the Song dynasty he was made titular minister of works, grand tutor of the heir apparent, and concurrent administrator of the Court of the Imperial Treasury, then moved to director of the Imperial Archives and concurrent administrator of the Court of Judicial Review. In Qiande 6 he announced his retirement and left office with his existing rank.
77
拙性純謹，博通經史。 周世宗北征，命翰林學士為文祭白馬祠，學士不知所出，遂訪於拙，拙曆舉郡國祠白馬者以十數，當時伏其該博。 開寶四年卒，年八十一。
Zhuo was plain and careful by nature and thoroughly versed in the classics and histories. When Zhou Shizong marched north, he ordered Hanlin academicians to compose a sacrifice text for the White Horse Shrine. The academicians did not know the source and consulted Zhuo, who listed in succession more than a dozen prefectures and principalities with White Horse shrines. Contemporaries admired his breadth of learning. He died in Kaibao 4, aged eighty-one.
78
子季通，至國子博士。
His son Jitong rose to doctor of the Imperial University.
79
田敏，淄州鄒平人。 少通《春秋》之學。 梁貞明中登科，調補淄州主簿，不令之任，留為國子四門博士。 後唐天成初，改《尚書》博士，賜緋。 滿歲，為國子博士。 上言請四郊置齋宮，不報。 秩滿，轉屯田員外郎，以詳明典禮兼太常博士。 建議請依《春秋》每歲藏冰薦宗廟，頒公卿，如古禮。 奉詔與太常卿劉嶽、博士段顒、路航、李居浣、陳觀等刪定唐鄭餘慶《書儀》，又詔與馬鎬等同校《九經》。 改戶部員外郎，賜金紫。 清泰初，遷國子司業。
Tian Min was a native of Zouping in Zi Prefecture. In youth he mastered the Spring and Autumn Annals. In the Zhenming era of Later Liang he passed the examination and was assigned as registrar of Zi Prefecture, but was not sent to take up the post and was kept instead as a Four Gates doctor at the Imperial University. At the start of Tiancheng under Later Tang he was made doctor of the Book of Documents and granted purple robes. When his term was complete, he became doctor of the Imperial University. He submitted a memorial requesting ritual halls at the four suburban sacrificial sites, but received no response. When his term of office ended, he was transferred to vice director in the state-lands bureau and, because of his expertise in rites, was concurrently made doctor of the Court of Imperial Sacrifices. He proposed that, following the Spring and Autumn Annals, stored ice be presented each year at the ancestral temple and distributed to dukes and ministers, as in ancient rites. By imperial order he joined Court of Imperial Sacrifices director Liu Yue and doctors Duan Yong, Lu Hang, Li Juhuan, Chen Guan, and others in revising Zheng Yuqing's Book of Ritual Forms of Tang, and was again ordered with Ma Gao and others to collate the Nine Classics. He was made vice director in the Ministry of Revenue and granted gold seal and purple robe. At the start of Qingtai he was transferred to vice chancellor of the Imperial University.
80
晉天福四年授祭酒，仍檢校工部尚書，俄兼戶部侍郎。 開運初，遷兵部侍郎，充弘文館學士、判館事。 議者以敏止可任學官，宰相桑維翰聞之，即改授檢校右僕射，復為祭酒。 漢乾祐中，拜尚書右丞，判國子監。
In Tianfu 4 under Later Jin he was appointed chancellor of the Imperial University, while retaining his titular post as minister of works, and soon was also made vice director in the Ministry of Revenue. At the start of Kaiyun he was promoted to vice director in the Ministry of War and served as academician of the Hongwen Institute and administrator of the institute. Commentators held that Min was fit only for an academic post; when Grand Councillor Sang Weihan heard this, he immediately changed the appointment to titular right vice director and restored him as chancellor of the Imperial University. During Gan.you under Later Han he was appointed right vice director of the Ministry of State and concurrent administrator of the Directorate of the Imperial University.
81
周廣順初，改左丞，遣使契丹，將歲賂錢十萬貫，止其侵剽，契丹不許。 周祖將親郊，命權判太常卿事。 世宗即位，真拜太常卿、檢校左僕射，加司空。 顯德五年，上章請老，賜詔曰：「卿詳明禮樂，博涉典墳，為儒學之宗師，乃薦紳之儀表。 朕方資舊德，以訪話言，遽覽封章，願致官政。 引年之制難著舊文，尊賢之心方深虛佇，所請宜不允。」 遷工部尚書。 俄再上表願歸故鄉，以遂首丘之志，改太子少保致仕，歸淄州別墅。 恭帝即位，加少傅。 開寶四年，卒，年九十二。
At the start of Guangshun under Later Zhou he was made left vice director and sent as envoy to the Khitan with one hundred thousand strings of annual tribute money to stop their raids and plunder, but the Khitan refused. When the Zhou Ancestor was about to perform the suburban sacrifice in person, he was ordered to serve provisionally as administrator of the Court of Imperial Sacrifices. When Shizong took the throne, he was formally appointed director of the Court of Imperial Sacrifices and titular left vice director, with the added title of grandee of works. In Xiande 5 he submitted a memorial requesting retirement, and an edict was granted saying: "You are thorough and clear in rites and music, broadly versed in canonical works, a patriarch of Confucian learning and a model for the gentry. We are just now relying on your established virtue to seek your counsel; yet upon reading your sealed memorial, you wish to relinquish official duties. The institution of citing one's years for retirement is hard to find in old texts, and our heart of honoring the worthy is deeply set on awaiting you—your request should not be granted." He was promoted to minister of works. Soon he again submitted a memorial wishing to return home to fulfill his wish to end his days there; he was made junior mentor of the heir apparent and retired, returning to his villa in Zi Prefecture. When Emperor Gong took the throne, he was given the added title of junior tutor. He died in Kaibao 4, aged ninety-two.
82
敏解官歸鄉，有良田數十頃，多釀美酒待賓客。 體強少疾，徒步往來閭巷間，不以杖。 每日親授諸子經。 自作父墓碑，辭甚質。 敏嘗使湖南，路出荊渚，以印本經書遺高從誨，從誨謝曰：「祭酒所遺經書，仆但能識《孝經》耳。」 敏曰：「讀書不必多，十八章足矣。 如《諸侯章》云『在上不驕，高而不危，製節謹度，滿而不溢』，皆至要之言也。」 時從誨兵敗於郢，故敏以此諷之，從誨大慚。
After Min left office and returned home, he had several dozen qing of good farmland and brewed much fine wine to receive guests. His body was strong and he had few illnesses; he walked back and forth through the lanes without using a staff. Every day he personally instructed his sons in the classics. He himself composed the tomb inscription for his father; the wording was very plain. Min once served as envoy to Hunan and, passing through Jingzhou on the way, presented printed copies of the classics to Gao Conghui. Conghui declined, saying: "The classics that the chancellor has gifted—I, your servant, can recognize only the Classic of Filial Piety." Min said: "In reading books one need not read many—eighteen chapters suffice. As the chapter on feudal lords says, 'When in high position, do not be arrogant; though elevated, one is not endangered; regulate conduct and carefully observe measure; though full, one does not overflow'—all are words of supreme importance." At that time Conghui had been defeated in battle at Ying, so Min used this to admonish him indirectly, and Conghui was greatly ashamed.
83
敏雖篤於經學，亦好為穿鑿，所校《九經》，頗以獨見自任，如改《尚書·盤庚》「若網在綱」為「若綱在綱」，重言「綱」字。 又《爾雅》「椴，木槿」注曰：「日及」，改為「白及」。 如此之類甚眾，世頗非之。
Although Min was devoted to classical learning, he also liked forced interpretations; in the Nine Classics he collated, he rather took pride in individual views—such as changing in the Pangeng chapter of the Book of Documents "as the net has a cord" to "as the cord has the net," repeating the word "cord." Again, in the Erya entry "tuan, hibiscus," the annotation reads "ri ji," which he changed to "bai ji." Cases of this sort were very numerous, and the age largely criticized him.
84
子章，至殿中丞。
His son Zhang rose to palace director.
85
辛文悅
Xin Wenyue
86
辛文悅者，不知何許人。 以《五經》教授，太祖幼時從其肄業。 周顯德中，太祖曆禁衛為殿前都點檢，節制方面。 文悅久不獲接見，一日，夢邀車駕請見，既拜，乃太祖也。 太祖亦夢其來謁，因令左右尋訪，文悅果自至，太祖異之。 及登位，召見，授太子中允，判太府事。 開寶三年，出知房州。 時周鄭王出居是州，上以文悅長者，故命焉。 文悅後累遷至員外郎。
Xin Wenyue was a man of unknown origin. He taught the Five Classics, and in his youth the Taizu studied under him. During Xiande under Later Zhou the Taizu rose through the palace guards to become chief inspector of the Vanguard Army and governed a frontier region. Wenyue had long been unable to obtain an audience; one day he dreamed of inviting the imperial carriage to request an audience, and when he bowed, it was the Taizu. The Taizu also dreamed of his coming to call, so he ordered attendants to seek him out; Wenyue indeed came on his own, and the Taizu marveled at this. When he ascended the throne, he summoned him for an audience, appointed him vice director in the heir apparent's household, and assigned him to administer the Court of the Imperial Treasury. In Kaibao 3 he was sent out as prefect of Fang Prefecture. At that time the Prince of Zheng of Zhou was living in exile in that prefecture; because Wenyue was a man of mature years, the emperor therefore appointed him there. Wenyue later rose cumulatively to vice director.
87
又有張遁、張文旦者，嘗與太宗同學校，太平興國中，詣闕自言，各起家為主簿。
There were also Zhang Dun and Zhang Wendan, who had once studied at the same school as the Taizong; during Taiping Xingguo they came to court on their own account and each began his career as registrar.
88
李覺，字仲明，本京兆長安人。 曾祖鼎，唐國子祭酒、蘇州刺史，唐末避亂，徙家青州益都。 鼎生瑜，本州推官。 瑜生成，字咸熙，性曠蕩，嗜酒，喜吟詩，善琴奕，畫山水尤工，人多傳秘其跡。 周樞密使王樸將薦其能，會樸卒，鬱鬱不得志。 乾德中，司農卿衛融知陳州，聞其名，召之，成因挈族而往，日以酣飲為事，醉死於客舍。
Li Jue, styled Zhongming, was originally from Chang'an in Jingzhao. His great-grandfather Ding was chancellor of the Imperial University and prefect of Su under Tang; at the end of Tang he fled the turmoil and moved his family to Yidu in Qing Prefecture. Ding's son was Yu, investigating officer of that prefecture. Yu's son was Cheng, styled Xianxi—unrestrained by nature, fond of wine, and delighted in composing poetry; he was skilled at zithers and go and especially adept at landscape painting, and many people secretly circulated his works. Later Zhou's commissioner of military affairs Wang Pu was about to recommend his talent, but Pu died, and Cheng was depressed and unfulfilled. During Qiande, Director of the Directorate of Agriculture Wei Rong was administering Chen Prefecture; hearing his name, he summoned him. Cheng took his clan and went, making daily drunken revelry his occupation, and died drunk at a guest house.
89
子覺，太平興國五年舉《九經》，起家將作監丞、通判建州，秩將滿，州人借留，有詔褒之，就遷左讚善大夫、知泗州，轉秘書丞。 太宗以孔穎達《五經正義》刊板詔孔維與覺等校定。 王師征燕、薊，命覺部京東諸州芻糧赴幽州。 維薦覺有學，遷《禮記》博士，賜緋魚。
His son Jue passed the examination in the Nine Classics in Taiping Xingguo 5 and began his career as vice director in the Directorate of Public Works and military administrator of Jian Prefecture. When his term was nearly complete, the people of the prefecture petitioned to retain him; an edict commended him, and he was promoted on the spot to left supporter of goodness and prefect of Si Prefecture, then transferred to secretary. The Taizong ordered Kong Wei together with Jue and others to collate and fix the block-printed Five Classics with Correct Meaning by Kong Yingda. When the imperial army campaigned against Yan and Ji, Jue was ordered to marshal fodder and grain from the eastern capital circuits to Youzhou. Wei recommended Jue for his learning; he was promoted to doctor of the Book of Rites and granted purple robes and fish insignia.
90
雍熙三年，與右補闕李若拙同使交州，黎桓謂曰：「此土山川之險，中朝人乍曆之，豈不倦乎？」 覺曰：「國家提封萬里，列郡四百，地有平易，亦有險固，此一方何足雲哉！」 桓默然色沮。 使還，久之，遷國子博士。
In Yongxi 3, together with right remonstrance officer Li Ruozhuo he served as envoy to Jiaozhi. Le Huan said to him: "The mountains and rivers of this land are treacherous—would not a man of the central court, suddenly traversing them, grow weary?" Jue said: "Our state extends its bounds for ten thousand li, with four hundred ranked prefectures; the land has level stretches and also perilous strongholds—what is this one region worth mentioning!" Huan fell silent, his countenance deflated. After returning from the mission, he was promoted after a long interval to doctor of the Imperial University.
91
端拱元年春，初令學官講說，覺首預焉。 太宗幸國子監謁文宣王畢，升輦將出西門，顧見講坐，左右言覺方聚徒講書，上即召覺，令對禦講。 覺曰：「陛下六龍在禦，臣何敢輒升高坐。」 上因降輦，令有司張帟幕，設別坐，詔覺講《周易》之《泰卦》，從臣皆列坐。 覺因述天地感通、君臣相應之旨，上甚悅，特賜帛百匹。
In spring of Duangong 1, when academic officials were first ordered to lecture and expound, Jue was first among those who participated. When the Taizong visited the Directorate of the Imperial University to pay homage to the Sage King and, having finished, mounted his carriage about to exit the west gate, he looked back and saw the lecture hall. Attendants said Jue was just then gathering disciples to lecture; the emperor immediately summoned Jue and ordered him to lecture before the throne. Jue said: "Your Majesty's six dragons are present at the throne—how dare I presumptuously ascend the high seat." The emperor therefore descended from his carriage, ordered the offices to hang curtains and set out a separate seat, and commanded Jue to expound the Tai hexagram of the Book of Changes; the attending ministers all took their seats in rows. Jue thereupon expounded the purport of the resonance between Heaven and Earth and the correspondence between ruler and minister; the emperor was greatly pleased and specially granted him one hundred bolts of silk.
92
俄獻時務策，上頗嘉獎。 是冬，以本官直史館。 右正言王禹偁上言：「覺但能通經，不當輒居史職。」 覺仿韓愈《毛穎傳》作《竹穎傳》以獻，太宗嘉之，故寢禹偁之奏。 淳化初，上以經書板本有田敏輒刪去者數字，命覺與孔維詳定。 二年，詳校《春秋正義》成，改水部員外郎、判國子監。 四年，遷司門員外郎，被病。 假滿，詔不絕奉，卒。
Soon he submitted a policy memorial on current affairs, and the emperor greatly commended it. That winter, with his existing rank he served on duty at the Historiography Institute. Right rectifier Wang Yucheng submitted a memorial saying: "Jue can only expound the classics—he should not presumptuously hold a historiographical post." Jue, imitating Han Yu's Biography of Mao Ying, composed the Biography of Zhu Ying and presented it; the Taizong commended it, and therefore shelved Yucheng's memorial. At the start of Chunhua, because in the block-printed editions of the classics Tian Min had presumptuously deleted several characters, the emperor ordered Jue and Kong Wei to examine and fix them in detail. In Chunhua 2, detailed collation of the Correct Meaning of the Spring and Autumn Annals was completed; he was made vice director in the waterworks bureau and concurrent administrator of the Directorate of the Imperial University. In Chunhua 4 he was promoted to vice director in the gatekeeping bureau and fell ill. When his leave expired, an edict ordered that his salary not be cut off; he died.
93
覺累上書言時務，述養馬、漕運、屯田三事，太宗嘉其詳備，令送史館，語見本誌。 覺性強毅而聰敏，嘗與秘閣校理吳淑等同考試開封府秋賦舉人，語及算雉兔首足法，覺曰：「此頗繁，吾能易之。」 及成，果精簡。 淑意其宿製，即試以別法，皆能立就，坐中皆歎伏。
Jue repeatedly submitted memorials on current affairs, setting forth three matters—horse breeding, canal transport, and state lands; the Taizong commended their thoroughness and ordered them sent to the Historiography Institute; the wording appears in his basic record. Jue was strong-willed and intelligent by nature. Once, together with collator of the Secret Archive Wu Shu and others, he examined candidates in the autumn examination of Kaifeng Prefecture; when talk turned to the method of calculating pheasant and hare heads and feet, Jue said: "This is rather cumbersome—I can simplify it." When it was finished, it was indeed concise. Shu suspected he had prepared it beforehand and immediately tested him with another method; he could complete each on the spot, and all present sighed in admiration.
94
子宥，大中祥符五年進士，為祠部員外郎、集賢校理。
His son You passed the jinshi examination in Dazhong Xiangfu 5 and served as vice director in the ancestral-temples bureau and collator of the Collection of Worthies.
95
崔頤正
Cui Yizheng
96
崔頤正，開封封丘人。 與弟偓佺並舉進士，明經術。 頤正雍熙中為高密尉，秩滿，國子祭酒孔維薦之，以為國學直講，遷殿中丞。 太宗召見，令說《莊子》一篇，賜錢五萬。 判監李至上言：「本監先校定諸經音疏，其間文字訛謬尚多，深慮未副仁君好古誨人之意也。 蓋前所遣官多專經之士，或通《春秋》者未習《禮記》，或習《周易》者不通《尚書》，至於旁引經史，皆非素所傳習，以是之故，未得周詳。 伏見國子博士杜鎬、直講崔頤正、孫奭皆苦心強學，博貫《九經》，問義質疑，有所依據。 望令重加刊正，冀除舛謬。」 從之。
Cui Yizheng was from Fengqiu in Kaifeng. Together with his younger brother Woquan he passed the jinshi examination and was versed in the classics. During Yongxi Yizheng served as assistant magistrate of Gaomi; when his term ended, chancellor of the Imperial University Kong Wei recommended him, and he was made lecturer on duty at the National University, then promoted to palace director. The Taizong summoned him for an audience, ordered him to expound one chapter of the Zhuangzi, and granted him fifty thousand cash. Concurrent administrator Li Zhi submitted a memorial saying: "This directorate earlier collated the phonological commentaries of the various classics, yet erroneous and mistaken characters are still numerous among them; I deeply fear this has not fulfilled the benevolent ruler's intent to cherish antiquity and instruct the people. This is because the officials previously dispatched were mostly specialists in single classics—some versed in the Spring and Autumn Annals had not studied the Book of Rites, and some versed in the Book of Changes did not understand the Book of Documents; as for citing other classics and histories in passing, none were subjects they had long transmitted and studied—for this reason the work could not be thorough. I respectfully observe that doctors of the Imperial University Du Hao and lecturers Cui Yizheng and Sun Shi all study with painful diligence and broadly master the Nine Classics; in questioning meaning and raising doubts, they have grounds to rely upon. I hope they may be ordered to revise again in the hope of removing errors and mistakes." The request was granted.
97
咸平初，又有學究劉可名言諸經版本多舛誤，真宗命擇官詳正，因訪達經義者，至方參知政事，以頤正對。 曰：「朕宮中無事，樂聞講誦。」 翌日，召頤正於苑中，說《尚書·大禹謨》，賜以牙緋。 自是日令赴御書院待對，說《尚書》至十卷。 頤正年老步趨艱蹇，表求致仕，上命坐，問恤甚至，賜器幣，聽以本官致仕，仍充直講，改國子博士。 三年，卒，年七十九。
At the start of Xianping, there was also a classicist Liu Keming who stated that the various editions of the classics contained many errors; Emperor Zhenzong ordered officials chosen to examine and correct them in detail, and in seeking those who had attained the meaning of the classics, when he reached Vice Grand Councillor Fang, Yizheng was presented in response. He said: "Within the palace I have no affairs and delight in hearing lectures and recitations." The next day he summoned Yizheng in the garden palace and had him expound the Dayu Mo chapter of the Book of Documents, granting him ivory tally and purple robes. From then on he was daily ordered to go to the Imperial Calligraphy Academy to await audience and expound the Book of Documents up to ten scrolls. Yizheng was old and his gait was difficult; he submitted a memorial requesting retirement. The emperor ordered him seated and questioned him with great solicitude, granted him vessels and silks, permitted him to retire with his existing rank while still serving as lecturer on duty, and changed him to doctor of the Imperial University. He died in Xianping 3, aged seventy-nine.
98
偓佺，淳化中曆福州連江尉，判國子監李至奏為直講，引對便坐，太宗顧謂曰：「李覺嘗奏朕雲，『四皓』中一先生，或言姓『用』字加撇，或云加點。 爾知否？」 偓牷曰：「昔秦時程邈撰隸書，訓如仆隸之易使也。 今字與古或異。 臣聞刀用為角 〈（音榷）〉 ，兩點為鹿。 〈（音鹿）〉 ，用上一撇一點俱不成字。」
Woquan during Chunhua successively served as assistant magistrate of Lianjiang in Fu Prefecture; Li Zhi, concurrent administrator of the Directorate of the Imperial University, memorialized to make him lecturer on duty. Summoned for audience at the informal seat, the Taizong turned and said to him: "Li Jue once memorialized me saying that among the 'Four White-Haired Recluses,' one elder's surname was written with the character yong plus a slanting stroke, or some say plus a dot. Do you know which it is?" Woquan said: "In former times in Qin, Cheng Miao composed clerical script, glossed as easy to employ like a servant. Today's characters and ancient ones sometimes differ. Your servant has heard that with dao and yong it becomes jiao (pronounced que) , with two dots it is lu. (pronounced lu) , adding a slanting stroke or a dot above yong neither forms a character."
99
咸平二年，真宗幸國學，召偓佺說《尚書》，即特賜緋。 景德後，令講《道德經》，日於崇文院候對。 終篇，賜以白金繒彩。 三年，卒，年七十九。 嘗撰《帝王手鑒》十卷，並注曹唐《大遊仙詩》十五卷。 其子世安上之，特賜出身。
In Xianping 2, Emperor Zhenzong visited the National University, summoned Woquan to expound the Book of Documents, and immediately specially granted him purple robes. After Jingde, he was ordered to expound the Classic of the Way and Its Power, daily awaiting audience at the Chongwen Academy. When the text was finished, he was granted white gold and silks. He died in Jingde 3, aged seventy-nine. He once compiled the Imperial Mirror in Ten Scrolls and also annotated Cao Tang's Great Wandering Immortal Poems in Fifteen Scrolls. His son Shi'an presented them to the throne and was specially granted initial appointment.
100
李之才
Li Zhicai
101
李之才字挺之，青社人也。 天聖八年同進士出身，為人樸且率，自信，無少矯厲。 師河南穆修，修性莊嚴寡合，雖之才亦頻在訶怒中，之才事之益謹，卒能受《易》。 時蘇舜欽輩亦從修學《易》，其專授受者惟之才爾。 脩之《易》受之種放，放受之陳摶，源流最遠，其圖書象數變通之妙，秦、漢以來鮮有知者。
Li Zhicai, styled Tingzhi, was from Qing She. In Tiansheng 8 he passed the jinshi examination and began his career. Plain and straightforward by nature, he was self-assured and wholly without affectation. He studied under Mu Xiu of Henan. Xiu was stern and aloof by nature, and even Zhicai often found himself amid scolding and anger, yet Zhicai served him all the more carefully and in the end received the Book of Changes. At that time Su Shunqin and others also studied the Book of Changes under Xiu, but the one who received his full personal transmission was Zhicai alone. Xiu's Book of Changes came from Zhong Fang, and Fang's from Chen Tuan; the lineage was most remote, and the subtlety of its diagrams, writings, numerology, and transformations had been understood by few since Qin and Han.
102
之才初為衛州獲嘉主簿、權共城令。 時邵雍居母憂於蘇門山百源之上，布裘蔬食，躬爨以養父。 之才叩門來謁，勞苦之曰：「好學篤誌果何似？」 雍曰：「簡策之外，未有跡也。」 之才曰：「君非跡簡策者，其如物理之學何？」 他日，則又曰：「物理之學學矣，不有性命之學乎？」 雍再拜，願受業，於是先示之以陸淳《春秋》，意欲以《春秋》表儀《五經》，既可語《五經》大旨，則授《易》而終焉。 其後雍卒以《易》名世。
Zhicai first served as registrar of Huojia in Wei Prefecture and acting magistrate of Gongcheng. At that time Shao Yong was in mourning for his mother on the Hundred Springs above Mount Sumen, wearing cloth robes and eating vegetables and personally cooking to support his father. Zhicai knocked at the door and came to call on him, expressing sympathy and saying: "What is your earnest love of learning and firm resolve really like?" Yong said: "Beyond bamboo slips and written records, there is no trace yet." Zhicai said: "You are not one who leaves traces only in written records—what about the study of natural principle?" Another day he again said: "You have studied the learning of natural principle—are there not also the learning of nature and destiny?" Yong bowed twice and wished to become his disciple. Thereupon Zhicai first showed him Lu Chun's Spring and Autumn Annals, intending to use the Spring and Autumn Annals as the standard for the Five Classics; once the great purport of the Five Classics could be discussed, he would transmit the Book of Changes and there end. Afterward Yong came to be famous throughout the world through the Book of Changes.
103
之才器大，難乎識者，棲遲久不調。 或惜之，則曰：「宜少貶以圖榮進。」 石延年獨曰：「時不足以容君，盍不棄之隱去。」 再調孟州司法參軍。 時範雍守孟，亦莫之知也。 雍初自洛建節守延安，送者皆出境外，之才獨別近郊。 或病之，謝曰：「故事也。」 頃之，雍謫安陸，之才沿檄見之洛陽，前日遠送之人無一來者，雍始恨知之之晚。
Zhicai's capacity was great and hard for others to recognize; he lingered long without promotion. When some regretted this for him, he would say: "One ought to lower oneself a little to seek honor and advancement." Shi Yannian alone said: "The times are not sufficient to contain you—why not abandon them and withdraw into seclusion." He was transferred again to judicial aide of Meng Prefecture. At that time Fan Yong was administering Meng, and he too did not know of him. When Yong first left Luoyang with his commission to administer Yan'an, those who saw him off all went beyond the prefectural border; Zhicai alone took leave at the near suburbs. Some faulted this; he apologized, saying: "It is precedent." Before long Yong was demoted to Anlu. Zhicai, following an official dispatch, saw him in Luoyang, and not one of those who had seen him off from afar the other day came; Yong only then regretted having known him so late.
104
友人尹洙以書薦於中書舍人葉道卿，因石延年致之，曰：「孟州司法參軍李之才，年三十九，能為古文章，語直意遂，不肆不窘，固足以蹈及前輩，非洙所敢品目，而安於卑位，無仕進意，人罕知之。 其才又達世務，使少用於世，必過人遠甚，恨其貧不能決其歸心，知之者當共成之。」 延年復書曰：「今業文好古之士至鮮且不張，苟遺若人，其學益衰矣。」 延年素不喜謁貴仕，凡四五至道卿門，通其書乃已。 道卿薦之，遂得應銓新格，有保任五人，改大理寺丞，為緱氏令。 未行，會延年與龍圖閣直學士吳遵路調兵河東，辟之才澤州簽署判官。 澤人劉羲叟從受曆法，世稱「羲叟曆法」，遠出古今上，有楊雄、張衡所未喻者，實之才授之。
His friend Yin Shu recommended him by letter to secretariat drafter Ye Daoqing, conveying it through Shi Yannian, saying: "Li Zhicai, judicial aide of Meng Prefecture, aged thirty-nine, can write ancient-style prose; his language is direct and his meaning forthright, neither loose nor strained—he is certainly able to reach the level of earlier masters, not something Shu dares to rank, yet he is content in a low post with no desire for advancement, and few people know of him. His talent also extends to worldly affairs; if he were given even a little use in the world, he would certainly far surpass others. I regret that his poverty cannot settle his heart toward service; those who know him ought together to help him succeed." Yannian replied in a further letter: "Today scholars devoted to writing and cherishing antiquity are extremely few and not promoted; if such a man is overlooked, learning will decline all the more." Yannian by nature did not like calling on the powerful; altogether four or five times he went to Daoqing's gate before the letter was delivered. Daoqing recommended him, and he was thus able to meet the new standards of the selection board with five guarantors; he was made vice director of the Court of Judicial Review and magistrate of Gou. Before he set out, Yannian and Hanlin academician on duty at the Hall of Dragon Designs Wu Zunlu were mobilizing troops in Hedong and recruited Zhicai as signing administrator of Ze Prefecture. Liu Xisou of Ze received calendrical methods from him; the age calls it "Xisou's calendrical methods," far surpassing all ancient and modern times, with points Yang Xiong and Zhang Heng had not understood—and in truth it was Zhicai who taught them.
105
在澤轉殿中丞，丁母憂，甫除喪，暴卒於懷州官舍，慶曆五年二月也。 時尹洙兄漸守懷，哭之才過哀，感疾，不逾月亦卒。 之才歸葬青社，邵雍表其墓，有曰：「求於天下，得聞道之君子李公以師焉。」
While in Ze he was transferred to palace director. Upon mourning for his mother, just as mourning ended he suddenly died at the official lodging in Huai Prefecture—in the second month of Qingli 5. At that time Yin Shu's elder brother Jian was administering Huai; he mourned Zhicai with excessive grief, contracted illness, and within a month also died. Zhicai was buried back in Qing She. Shao Yong wrote an inscription for his tomb that says: "Seeking throughout the realm, I obtained the gentleman who had heard the Way, Master Li, to be my teacher."