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儒林二
Confucian Scholars, Part Two
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○胡旦賈同劉顏高弁孫復石介胡瑗劉羲叟林概李覯何涉王回 〈（弟向）〉 周堯卿王當陳暘
Hu Dan, Jia Tong, Liu Yan, Gao Bian, Sun Fu, Shi Jie, Hu Yuan, Liu Xisou, Lin Gai, Li Gou, He She, and Wang Hui younger brother Xiang) Zhou Yaoqing, Wang Dang, and Chen Yang
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胡旦字周父，濱州渤海人。 少有雋才，博學能文辭。 舉進士第一，為將作監丞、通判升州。 時江南初平，汰李氏時所度僧，十減六七。 旦曰：「彼無田廬可歸，將聚而為盜。」 悉黥為兵。 遷左拾遺、直史館，數上書言時政利病。 出為淮南東路轉運副使、知海州。 逾年，召歸。
Hu Dan, courtesy name Zhoufu, was a native of Bohai in Bin Prefecture. From youth he possessed outstanding talent; he was broadly learned and adept at literary composition. He came in first on the jinshi examination and was appointed Director of the Directorate of Palace Buildings and Vice Commissioner of Sheng Prefecture. At the time the south had just been pacified, and the monks ordained during the Li regime were cut by six or seven tenths. Dan said, "They have no farms or homes to return to; they will gather together and become bandits." He had them all tattooed and enrolled as soldiers. He was promoted to Left Remonstrating Censor and Concurrent Academician of the Historical Records Office, and repeatedly submitted memorials on the strengths and weaknesses of current policy. He was sent out as Vice Commissioner of the Huainan East Circuit Transport Service and Prefect of Ha Prefecture. After a year he was summoned back.
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先是，盧多遜貶，趙普罷相。 其夏，河決韓村，尋復塞。 旦獻《河平頌》曰：「天祚我宋，以君兆民。 配天成休，惟堯與鄰。 粵有大水，昏墊下人。 非曰聖作，孰究孰度。 蔽賢者退，壅澤者罪。 我防大患，河豈雲敗。 逆遜遠投，奸普屏外。 聖道如堤，崇崇海內。 帝曰守文，是塞是親。 調爾衛兵，程是烝民。 民以盡力，臣以勤職。 役雲其終，河以之塞。 唐堯懷山，實警神德。 漢武宣防，實彰令式。 我塞長河，融流惠澤。 明明聖功，萬代成則。」 太宗覽頌有「逆遜、奸普」之語，召宰相謂曰：「胡旦獻頌，詞意悖戾。 朕自擢於甲科，曆試外任，所至無善狀。 知海州日為部下所訟，猶已具，適會大赦，朕錄其材而舍其過，尚令在近列，又領史職，乃敢恣胸臆狂躁如此，其亟逐之！」 即貶殿中丞、商州團練副使。
Earlier, Lu Duosun had been demoted and Zhao Pu removed from the chancellorship. That summer the Yellow River broke through at Hancun, but was soon blocked again. Dan presented an "Ode on the Pacification of the River," which began, "Heaven has blessed our Song, to rule the myriad people. Matching Heaven's grace, we stand only with Yao as a peer. A great flood arose, drowning the land and afflicting the people below. Were it not the work of a sage, who could investigate and reckon it? Those who blocked worthy men were removed, and those who obstructed the waters were punished. We warded off a great disaster—how could the river be said to have been defeated? The rebellious Duosun was cast far away, and the scheming Pu was driven beyond the court. The sage's way is like a dike, rising high throughout the realm. The emperor is called a keeper of tradition; he both blocks the waters and draws close to his people. Muster your guard soldiers and govern the common people. The people give their full strength, and officials diligently perform their duties. When the labor was declared complete, the river was blocked by it. When Tang Yao remembered the mountains submerged in flood, it truly served as a warning of divine virtue. When Emperor Wu of Han proclaimed the blocking of the waters, it truly displayed a model of good governance. We blocked the great river, and its spreading waters brought beneficent grace. Bright is the sage's achievement—it will serve as a standard for ten thousand generations." When Emperor Taizong read the ode and saw the phrases "rebellious Duosun" and "scheming Pu," he summoned the chancellors and said, "Hu Dan's submitted ode is perverse and insolent in both language and intent. I myself promoted him from the top examination class and tried him in successive posts outside the capital, yet everywhere he went he left no record of good service. When he served as Prefect of Ha Prefecture his subordinates brought suit against him, and the case was already complete; it happened to coincide with a general amnesty. I valued his talent and overlooked his faults, yet still kept him in the inner ranks and also entrusted him with historical duties—and now he dares to give free rein to such wild and reckless presumption. Expel him at once!" He was immediately demoted to Palace Director and Vice Commissioner of the Shangzhou Military Training Corps.
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上《平燕議》曰：
He submitted a "Plan for Pacifying Yan," which stated:
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今幽州在北門之外，東封非國家所急，願移其資以事北伐。 且天時、地利、人事皆有可伐之意。 歲之所臨，其地受福。 今年春末至來年，歲在宋分，今年初秋至六年，鎮在燕分。 從今年為備，至來春興師。 北兵之遇春夏，則氈裘、皮履、羊弓、塞馬不為用，而中原士卒素不能寒，往北逢暄，筋力勇健。 以勇健之士驅不用之敵，承福慶之時討災殃之城，成功立事，在於此矣。
You Prefecture now lies beyond the northern gate, and the eastern feng ceremony is not an urgent national priority. I wish to redirect those resources toward a northern campaign. Moreover, in celestial timing, geographical advantage, and human affairs alike, all signs point toward an attack. Wherever the year's star stands, that region receives its blessing. From late spring this year until next year the year star will favor Song territory; from early autumn this year until the sixth year the quarter star will favor Yan territory. Begin preparations this year and launch the campaign next spring. When northern armies encounter spring and summer, felt garments, leather boots, composite bows, and frontier horses are of little use, whereas Central Plains soldiers are unused to cold by nature; marching north when the weather turns warm, their sinews grow vigorous and their strength bold. To drive vigorous troops against enemies whose equipment is ill-suited to the season, and at a time of auspicious fortune to attack a city stricken by calamity—success and achievement lie in this.
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長淮以北，太行以東，河水罷災，土地甚沃。 因其豐實，取其穀帛，減價以折納，見錢以貴糴，官府多積，兵役無虞，用兵豐財，可濟大事。
North of the Huai River and east of the Taihang Mountains, the river's flood damage had ceased and the land was very fertile. Drawing on this abundance, collect grain and cloth; reduce prices for corvée conversion payments and use cash to buy grain at premium rates. With government stores greatly accumulated and military provisions secure, a campaign financed with ample resources can support a great undertaking.
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太原克復以來，於今七載，兵甲甚利，士卒甚雄，夜寢晨興，寒裘饑粟。 若以促裝之賜，發軍而用之，恩賞之貲，成功而賚之，可以齊心平敵，恢拓舊境。
Seven years have passed since Taiyuan was recovered; weapons and armor are very sharp, soldiers very stalwart, sleeping at night and rising at dawn in cold furs and on meager rations. If emergency outfitting allowances are used to mobilize the army and bounty rewards granted upon success, hearts can be united, enemies overcome, and old territory recovered and expanded.
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幽州平土而負敵，為勢必擇四人，分之方面，以剛斷勇毅者主之，選和平恭慎者一人部之。 幽州之北，皆是山谷，通人馬者不過十處，領將士者亦擇十人，同行則共議兵機，分出則各司軍事，寇來則同戰以驅逐，寇歸則畫疆以扞蔽。 苟塞斷山路，餘寇在燕與大軍相持，則遷延其時以度春夏，寇不能熱，有退無前。 使士之剛勇才力者各為一將，多則分部扞敵攻城，兩盡其力。 定其軍名，實其軍數。 我寡彼多則力不勝，我實彼虛則勝有餘。 力均則較其地形，地均則爭其謀略，分明勇怯，各致其用。
You Prefecture lies on flat terrain and borders the enemy; given the situation one must choose four commanders and assign each a direction, with resolute and bold men in charge, and select one peaceful and cautious official to oversee them. North of You Prefecture lie nothing but valleys; places passable by men and horses number no more than ten. Choose ten commanders as well: when traveling together they jointly discuss military strategy, and when separated each manages his own troops. When invaders come they fight together to drive them off; when invaders withdraw they draw boundaries to block and shield. If mountain routes are blocked and cut off, and remaining invaders in Yan hold out against the main army, then prolong the engagement through spring and summer; the invaders cannot endure the heat and will retreat without advancing. Let the most resolute, brave, and talented soldiers each serve as a general; when forces are numerous, divide them to block the enemy and besiege cities, deploying both sides' strength to the full. Establish formal army names and accurate troop counts. If we are few and they many, strength cannot prevail; if our numbers are real and theirs inflated, victory will be more than sufficient. When strength is equal, compare terrain; when terrain is equal, contest strategy; distinguish the courageous from the timid and employ each to full effect.
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以茶鹽香藥之價十分減二，從新者先賣於邊城要路、軍馬屯所。 以芻粟錢帛之價十分增二，納貨以出券者詣本場以交貨，得貨者緣逐路以納稅。 出往來四方之饒，為兩地費用之耗，自然商得其利，則買之於人，人得其資，則勤之於穡。 故必民效兼倍之力，國貯九年之積，科撥不假於度支，轉般何勞於漕挽。 芻粟之給，攻具之用，委輸發運，以為後繼。
Reduce the prices of tea, salt, and aromatics by twenty percent, and sell the newest goods first at border strongpoints, key routes, and military encampments. Raise the prices of fodder, grain, and cloth by twenty percent; those who pay goods and receive certificates go to the depot to collect goods, and those who obtain goods pay taxes along their route. Release the abundance circulating throughout the realm as the cost of cross-territory exchange; naturally merchants will gain profit and buy from the people, and the people will gain income and work diligently at farming. Thus the people will surely exert redoubled effort, the state will store up nine years' grain, appropriations will not depend on the Revenue Bureau, and transport convoys will not need to toil at canal hauling. Supplies of fodder and grain and the use of siege equipment shall be delivered and transported as follow-up reinforcements.
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今將用二十萬之眾，役三十州之民，願陛下明降日月之信，先示雨露之澤。 民知信賞則悅而忘死，士得仰給則死而力戰。 如此則逆壘不足下，猾寇不足殄也。
We are about to mobilize an army of two hundred thousand and conscript the people of thirty prefectures. I wish Your Majesty clearly to announce pledges as steadfast as the sun and moon, and first bestow grace like rain and dew. When the people know rewards are trustworthy they will gladly face death; when soldiers receive provisions they will fight to the death with all their strength. In this way the rebel stronghold cannot fail to fall, and the cunning enemy cannot fail to be destroyed.
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起為左補闕，復直史館。 遷修撰，預修國史，以尚書戶部員外郎知制誥，遷司封員外郎。
He was reappointed Left Supple Censor and again served concurrently in the Historical Records Office. He was promoted to Compiler, participated in compiling the National History, was appointed Vice Director of the Ministry of Revenue with drafting authority, and was then promoted to Vice Director of the Ministry of Rites.
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有傭書人翟穎者，旦嘗與之善，因為改姓名馬周，以為唐馬周復出，上書詆時政，且自薦可為大臣。 又舉材任輔者十人，其辭頗壯。 當時皆謂旦所為。 馬周坐流海島，旦亦貶坊州團練副使。 坐擅離所部謁宋白於鄜州，既被劾，特釋之。 徙絳州。 稍復工部員外郎、直集賢院，遷本曹郎中、知制誥、史館修撰。
There was a copyist named Zhai Ying with whom Dan had once been on good terms; Dan had him change his name to Ma Zhou, as though the Tang official Ma Zhou had reappeared, and submit a memorial criticizing current policy while also recommending himself as fit to serve as a high minister. He also recommended ten men of talent suitable to serve as assistants, and the language was notably bold. At the time everyone believed Dan was behind it. Ma Zhou was exiled to a maritime island for his offense, and Dan was also demoted to Vice Commissioner of the Fangzhou Military Training Corps. He was prosecuted for leaving his post without authorization to visit Song Bai at Fuzhou; though impeached, he was specially pardoned. He was transferred to Jiang Prefecture. He was gradually restored to Vice Director of the Works Department and Concurrent Academician of the Hall of Worthies, then promoted to Director of that bureau with drafting authority and Historical Records compilation.
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素善中官王繼恩，為繼恩草制辭過美。 繼恩敗，真宗聞而惡之，貶安遠軍行軍司馬，又削籍流潯州。 咸平初，移通州團練副使，徙徐州，以祠部員外郎分司西京，又為保信軍節度副使。 久之，以司封員外郎通判襄州。 封泰山，改祠部郎中，服母喪，既除，乃言父卒時嘗詔奪哀從事，請追行服三年。 已而失明，以秘書省少監致仕，居襄州。 再遷秘書監，卒。
He had long been friendly with the eunuch Wang Jien and drafted appointment documents for him with excessive praise. When Wang Jien fell, Emperor Zhenzong learned of this and despised him; he was demoted to Army Marshal of Anyuan and later stripped of his registry and exiled to Xun Prefecture. In the early Xianping era he was moved to Vice Commissioner of the Tong Prefecture Military Training Corps, then transferred to Xu Prefecture, served as Vice Director of the Ministry of Rites at the Western Capital branch office, and was again appointed Vice Military Commissioner of Baoxin. After some time he was appointed Vice Director of the Ministry of Rites as Vice Commissioner of Xiang Prefecture. During the Mount Tai feng ceremony he was promoted to Director of the Ministry of Rites. After completing mourning for his mother and resuming office, he stated that when his father died he had been ordered by edict to set aside mourning and continue service, and requested to observe three years of mourning retroactively. Before long he went blind, retired as Vice Director of the Secretariat, and lived in Xiang Prefecture. He was twice promoted to Director of the Secretariat, then died.
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旦喜讀書，既喪明，猶令人誦經史，隱幾聽之不少輟。 著《漢春秋》、《五代史略》、《將帥要略》、《演聖通論》、《唐乘》、《家傳》三百餘卷。 斫大硯，方五六尺，刻而瘞之，曰「胡旦修《漢春秋》硯。」 晚尤黷貨，干擾州縣，持吏短長，為時論所薄。 既死，子孫貧甚，寓柩民間。 皇祐末，知襄州王田為言於朝，得錢二十萬以葬。
Dan loved reading; even after losing his sight he still had others recite the classics and histories to him, listening without pause while reclining on a couch. He authored more than three hundred chapters, including Han Spring and Autumn, Brief History of the Five Dynasties, Essentials for Generals and Commanders, Comprehensive Discussion of the Sage's Teaching, Tang Dynasty Records, and Family Biographies. He carved a large inkstone five or six chi square, inscribed it, and buried it, labeling it "Hu Dan's Inkstone for Compiling Han Spring and Autumn." In his later years he was especially greedy for wealth, interfering in prefecture and county affairs and wielding officials' flaws against them, and contemporary opinion held him in low regard. After his death his descendants were destitute and kept his coffin lodged among common households. In the late Huangyou era, Wang Tian, Prefect of Xiang Prefecture, petitioned the court on his behalf and obtained two hundred thousand cash for burial.
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賈同字希得，青州臨淄人。 五代時，楊光遠反，同祖崇率鄉里四百餘家保愚穀山，全活者二千人。 同初名罔，字公疏，篤學好古，有時名，著《山東野錄》七篇。 年四十餘，同進士出身，真宗命改今名。 王欽若方貴盛，聞同名，欲致之，固謝不往。 居八九年，始補曆城主簿。 張知白薦為大理評事，通判兗州。
Jia Tong, courtesy name Xide, was a native of Linzi in Qing Prefecture. During the Five Dynasties, when Yang Guangyuan rebelled, Tong's grandfather Chong led more than four hundred local families to hold Mount Yugu, saving two thousand lives. Tong's original name was Wang, courtesy name Gongshu; he was devoted to learning and loved antiquity, enjoyed contemporary renown, and wrote seven chapters of Records from the Eastern Mountains. After passing forty he obtained jinshi status; Emperor Zhenzong ordered him to adopt his present name. Wang Qinruo was at the height of power; hearing of someone with the same name, he wished to summon him, but Tong firmly declined and did not go. After eight or nine years he was finally appointed clerk of Licheng County. Zhang Zhibai recommended him as Grand Judge of the Court of Judicial Review and Vice Commissioner of Yan Prefecture.
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天聖初，上書言：「自祥符以來，諫諍路塞，丁謂乘間造符瑞以欺先帝。 今謂奸既白，宜明告天下，正符瑞之謬，罷宮觀崇奉，歸不急之衛兵，收無名之實費，使先帝免後世之議，國家無因循之失。」 又言：「寇準忠規亮節，疾惡擯邪。 自其貶黜，天下之人弗見其罪，宜還之內地，以明忠邪善惡之分。」 時章獻太后臨朝，而同言如此，人以為難。
In the early Tiansheng era he submitted a memorial stating, "Since the Xiangfu era the path for remonstrance has been blocked; Ding Wei seized the opportunity to fabricate auspicious omens to deceive the former emperor. Now that Wei's treachery has been exposed, the court should clearly announce to all under heaven the falsity of auspicious omens, abolish lavish support of palace temples, return unnecessary guard soldiers, and recover useless expenditures, so that the former emperor may be spared later criticism and the state may avoid continuing error." He also stated, "Kou Zhun's loyal counsel and bright integrity, his hatred of evil and rejection of wickedness— Since his demotion the people under heaven have not seen his crimes; he should be recalled to the interior to clarify the distinction between loyalty and treachery, good and evil." Empress Dowager Zhangxian was regent at the time, yet Tong spoke so boldly that people admired his courage.
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再遷殿中丞、知棣州，卒。 劉顏、李冠、王無忌及其門人諡同曰存道先生。
He was again promoted to Palace Director and Prefect of Di Prefecture, then died. Liu Yan, Li Guan, Wang Wuji, and his disciples posthumously honored Tong with the title Master Cundao.
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劉顏字子望，彭城人。 少孤，好古，學不專章句。 師事高弁。 舉進士第，以試秘書省校書郎知龍興縣，坐法免。 久之，授徐州文學。 居鄉里，教授數十百人。 采漢、唐奏議為《輔弼名對》。 馮元、劉筠、錢易、滕涉、蔡齊上其書，除任城主簿。 歲饑，發大姓所積粟，活數千人。 李迪知兗州、青州，皆辟為從事，卒。 著《儒術通要》、《經濟樞言》復數十篇。 石介見其書，歎曰：「恨不在弟子之列。」 子庠，自有傳。
Liu Yan, courtesy name Ziwang, was a native of Pengcheng. Orphaned in youth, he loved antiquity and did not limit his study to commentarial glosses. He studied under Gao Bian. He passed the jinshi examination and, through examination, was appointed Proofreader of the Secretariat and Prefect of Longxing County; he was dismissed for a legal offense. After some time he was appointed Literary Instructor of Xu Prefecture. Living in his home district, he instructed several hundred students. He collected Han and Tang memorials into Notable Exchanges of Assistants. Feng Yuan, Liu Jun, Qian Yi, Teng She, and Cai Qi submitted his book to the court, and he was appointed clerk of Rencheng. In a year of famine he opened the grain stored by great clans and saved several thousand lives. When Li Di served as Prefect of Yan and Qing prefectures, he recruited Yan as staff in both posts; Yan later died. He authored several dozen chapters, including Essentials of Confucian Technique and Key Points on State Economy. Shi Jie read his books and sighed, "I regret not being among his disciples." His son Kuang has his own biography.
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高弁字公儀，濮州雷澤人。 弱冠，徒步從種放學於終南山，又學古文於柳開，與張景齊名。 至道中，以文謁王禹偁，禹偁奇之。 舉進士，累官侍御史。 諫修玉清昭應宮，降知廣濟軍。 尋以戶部判官試開封府進士，私發糊名，奪二官。 稍復知單州、邢州、鹽鐵判官。 河決澶州，請弛堤防，縱水所之，可省民力，且以扼契丹南向。 議寢。 知陝州，卒。
Gao Bian, courtesy name Gongyi, was a native of Leize in Pu Prefecture. In his early twenties he traveled on foot to study with Zhong Fang on Zhongnan Mountain, and also studied ancient prose with Liu Kai, becoming as renowned as Zhang Jing. During the Zhidao era he presented literary works to Wang Yucheng, who was greatly impressed. He passed the jinshi examination and rose through successive posts to Censor-in-Attendant. He remonstrated against constructing the Jade Clarity Zhaoying Palace and was demoted to Prefect of Guangji Army. Soon afterward, while serving as an examiner of Kaifeng jinshi candidates with the Ministry of Revenue, he privately opened sealed names and was stripped of two ranks. He was gradually restored to Prefect of Dan and Xing prefectures and Commissioner of Salt and Iron. When the Yellow River breached at D Prefecture, he requested relaxing the dikes and letting the water go where it would, which could spare the people's labor and also block the Khitan from moving south. The proposal was shelved. He served as Prefect of Shan Prefecture, then died.
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弁性孝友。 所為文章多祖《六經》及《孟子》，喜言仁義。 有《帝則》三篇，為世所傳。 與李迪、賈同、陸參、朱頔、伊淳相友善。 石延年、劉潛皆其門人也。
Bian was by nature filial and fraternal. His writings mostly took the Six Classics and Mencius as models, and he delighted in speaking of benevolence and righteousness. He wrote three chapters of Imperial Norms, which circulated widely. He was on friendly terms with Li Di, Jia Tong, Lu Can, Zhu Di, and Yi Chun. Shi Yannian and Liu Qian were both his disciples.
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孫復，字明復，晉州平陽人。 舉進士不第，退居泰山。 學《春秋》，著《尊王發微》十二篇，大約本於陸淳，而增新意。
Sun Fu, courtesy name Mingfu, was a native of Pingyang in Jin Prefecture. He failed the jinshi examination and retired to Mount Tai. He studied the Spring and Autumn Annals and wrote twelve chapters of Honoring the King and Revealing Subtleties, generally based on Lu Chun but adding new ideas of his own.
23
石介有名山東，自介而下皆以先生事復。 年四十不娶。 李迪知其賢，以其弟之子妻之。 復初猶豫，石介與諸弟子請曰：「公卿不下士久矣，今丞相不以先生貧賤，欲托以子，宜因以成丞相之賢名。」 復乃聽。 孔道輔聞復之賢，就見之，介執杖屨立侍復左右，升降拜則扶之，其往謝亦然。 介既為學官，語人曰：「孫先生非隱者也。」 於是范仲淹、富弼皆言復有經術，宜在朝廷。 除秘書省校書郎、國子監直講。 車駕幸太學，賜緋衣銀魚，召為邇英閣祗候說書。 楊安國言其講說多異先儒，罷之。
Shi Jie was famous in Shandong; from Jie downward all treated Fu as their master. He had not married by the age of forty. Li Di, recognizing his virtue, gave him his younger brother's son in marriage. Fu initially hesitated, but Shi Jie and the other disciples pleaded, "Nobles and ministers have not deigned to employ scholars for a long time. Now the chief minister, not considering the Master's poverty and low status, wishes to entrust his son to you—you should accept and thereby complete the chief minister's reputation for virtue." Fu then consented. Kong Daofu, hearing of Fu's virtue, came to visit him. Jie held staff and shoes and stood attending Fu's side; when Fu rose, descended, or bowed, Jie would support him, and did the same when going to thank Daofu. After Jie became an instructor, he told people, "Master Sun is no recluse." Thereupon Fan Zhongyan and Fu Bi both said that Fu possessed classical learning and should serve at court. He was appointed Proofreader of the Secretariat and Instructor of the Imperial Academy. When the imperial carriage visited the Imperial Academy, he was granted a red robe and silver fish badge and summoned as Lecturer for the Court of Immediate Favor. Yang Anguo said his lectures differed greatly from earlier Confucians, and he was dismissed.
24
孔直溫敗，得所遺復詩，坐貶虔州監稅，徙泗州，又知長水縣，簽書應天府判官事。 通判陵州，未行，翰林學士趙概等十餘人言復經為人師，不宜使佐州縣。 留為直講，稍遷殿中丞，卒，賜錢十萬。
When Kong Zhiwen fell, poems Fu had sent him were discovered; Fu was demoted to Tax Supervisor of Qian Prefecture, transferred to Si Prefecture, then appointed Prefect of Changshui County and Signing Assistant Judge of Yingtian Prefecture. Appointed Vice Commissioner of Ling Prefecture, he had not yet departed when Hanlin Academician Zhao Gai and more than ten others stated that Fu had long been a teacher of men and should not be made to assist prefecture and county administration. He was retained as Instructor, gradually promoted to Palace Director, then died; the court granted one hundred thousand cash.
25
復與胡瑗不合，在太學常相避。 瑗治經不如復，而教養諸生過之。 復既病，韓琦言於仁宗，選書吏，給紙筆，命其門人祖無擇就復家得書十五萬言，錄藏秘閣。 特官其一子。
Fu and Hu Yuan did not get along; in the Imperial Academy they often avoided each other. Yuan's mastery of the classics was not equal to Fu's, but his nurture and teaching of students surpassed him. When Fu fell ill, Han Qi spoke to Emperor Renzong, selected clerks, supplied paper and brush, and ordered his disciple Zu Wujue to go to Fu's home and obtain one hundred fifty thousand characters of writing, which were copied and stored in the Secret Pavilion. One of his sons was specially granted official rank.
26
石介，字守道，兗州奉符人。 進士及第，曆鄆州、南京推官。 篤學有誌尚，樂善疾惡，喜聲名，遇事奮然敢為。 御史臺辟為主簿，未至，以論赦書不當求五代及諸偽國後，罷為鎮南掌書記。 代父丙遠官，為嘉州軍事判官。 丁父母憂，耕徂徠山下，葬五世之未葬者七十喪。 以《易》教授於家，魯人號介徂徠先生。 入為國子監直講，學者從之甚眾，太學繇此益盛。
Shi Jie, courtesy name Shoudao, was a native of Fengfu in Yan Prefecture. He passed the jinshi examination and successively served as judicial officer of Yan and Nanjing. Devoted to learning and possessed of high aspiration, he loved the good and hated evil, delighted in renown, and when encountering affairs acted boldly and daringly. The Censorate recruited him as clerk, but before he arrived, because he argued that the amnesty edict should not seek descendants of the Five Dynasties and various puppet states, he was dismissed and became secretary of Zhennan. He replaced his father Bing in distant office and became military judge of Jia Prefecture. During mourning for his parents, he farmed below Mount Culai and buried seventy unburied corpses spanning five generations. He taught the Changes at home, and people of Lu called him Master Culai of Jie. He entered service as Instructor of the Imperial Academy; many students followed him, and the Imperial Academy thereby grew more flourishing.
27
介為文有氣，嘗患文章之弊，佛、老為蠹，著《怪說》、《中國論》，言去此三者，乃可以有為。 又著《唐鑒》以戒奸臣、宦官、宮女，指切當時，無所諱忌。 杜衍、韓琦薦，擢太子中允、直集賢院。 會呂夷簡罷相，夏竦既除樞密使，復奪之，以衍代。 章得象、晏殊、賈昌朝、范仲淹、富弼及琦同時執政，歐陽修、余靖、王素、蔡襄並為諫官，介喜曰：「此盛事也，歌頌吾職，其可已乎」作《慶曆聖德詩》，曰：
Jie's writing had vigor. He once lamented the disease of literature—that Buddhist and Daoist teachings were pests—and wrote On the Strange and On China, arguing that only by removing these three things could the state truly act. He also wrote Mirror of Tang to warn against treacherous ministers, eunuchs, and palace women, pointing directly at the present without reserve. Du Yan and Han Qi recommended him, and he was promoted to Principal Collator of the Crown Prince and Academician of the Hall of Worthies. When Lü Yijian was dismissed as chancellor, Xia Song was appointed Commissioner of Military Affairs but the appointment was revoked again, with Yan replacing him. Zhang Dexiang, Yan Shu, Jia Changchao, Fan Zhongyan, Fu Bi, and Han Qi all held power simultaneously; Ouyang Xiu, Yu Jing, Wang Su, and Cai Xiang all served as remonstrance officials. Jie rejoiced and said, "This is a grand occasion, and singing praise is my duty—how could I stop?" He composed the Ode on the Sage Virtues of Qingli, which begins:
28
於惟慶曆三年三月，皇帝龍興，徐出闈闥。 晨坐太極，晝開閶闔。 躬覽英賢，手鉏奸枿。 大聲渢々，震搖六合。 如乾之動，如雷之發。 昆蟲躑躅，怪妖藏滅。 同明道初，天地嘉吉。
Ah—in the third month of the third year of Qingli, the Emperor arose like a dragon and slowly emerged from the inner gate. In the morning he sat in the Supreme Ultimate Hall; at daybreak he opened the Gate of Heaven. He personally surveyed worthy men and personally uprooted treacherous weeds. Great sounds thundered, shaking the six directions. Like the movement of Qian, like the bursting of thunder. Insects trampled underfoot; strange omens and demons hid themselves and perished. As at the beginning of the Mingdao era, heaven and earth were auspicious and blessed.
29
初聞皇帝，蹙然言曰：「予祖予父，付予大業，予恐失墜，實賴輔弼。 汝得象、殊，重慎微密。 君相予久，予嘉君伐。 君仍相予，笙鏞斯協。 昌朝儒者，學問該洽。 與予論政，傅以經術。 汝貳二相，庶績咸秩。
At first the Emperor heard and, frowning, said, "My ancestors and my father entrusted to me the great enterprise; I fear losing it—it truly depends on my assistants. You have Dexiang and Shu—greatly cautious and subtle. You have long assisted me; I praise your merit. You still assist me; bells and gongs are in harmony. Changchao is a Confucian scholar; his learning is comprehensive. He discusses government with me, instructing me with classical learning. You two serve as vice chancellors; all achievements are in good order.
30
惟汝仲淹，汝誠予察。 太后乘勢，湯沸火熱。 汝時小臣，危言嶪嶪。 為予司諫，正予門闑。 為予京兆，堲予讒說。 賊叛予夏，往予式遏。 六月酷日，大冬積雪。 汝寒汝暑，同予士卒。 予聞辛酸，汝不告乏。 予晚得弼，予心弼悅。 弼每見予，無有私謁。 以道輔予，弼言深切。 予不堯、舜，弼自笞罰。 諫官一年，疏奏滿篋。 侍從周歲，忠力廑竭。 契丹忘義，檮杌饕餮。 敢侮大國，其辭慢悖。 弼將予命，不畏不怯。 卒復舊好，民得食褐。 沙磧萬里，死生一節。 視弼之膚，霜剝風裂。 觀弼之心，煉金鍛鐵。 寵名大官，以酬勞渴。 弼辭不受，其志莫奪。 惟仲淹、弼，一夔一契。 天實賚予，予其敢忽。 並來弼予，民無瘥劄。
"Only you, Zhongyan—you truly understand me." "The Empress Dowager seized power; waters boiled and fire burned hot." "You were then a minor official; your bold words were perilous." "You remonstrated for me and corrected my gates." "You served as Jingzhao Prefect for me and destroyed slander against me." "Rebels betrayed me in Xia; you went to check them." "The scorching sun of the sixth month, heavy snow in deep winter." "You endured cold and heat along with my soldiers." "When I heard of your hardship, you did not complain of want." "I came late to know Bi, and my heart was delighted with him." "Whenever Bi saw me, he never sought private audiences." "He assisted me with the Way; Bi's words were deep and earnest." "I am not Yao or Shun; Bi would scourge and punish me himself." "For one year the remonstrance officials served; memorials filled their baskets." "For a full year the attendants served; loyalty and strength were exhausted." "The Khitan forgot righteousness—they were like Taowu and Taotie." "They dared insult the great state; their words were insolent and rebellious." "Bi carried my command; neither fearful nor timid." "At last old friendly relations were restored, and the people obtained coarse cloth to wear." "Across desert sands ten thousand li, he held one integrity in life and death." "Looking at Bi's skin—frost had stripped it and wind had cracked it." "Looking at Bi's heart—it was refined gold and forged iron." "Great official titles were granted as favor to repay his toil." "Bi declined and did not accept; his will could not be swayed." "Only Zhongyan and Bi—one Kui, one Qi." "Heaven truly bestows this on me; how could I dare neglect it?" "All come to assist me, and the people suffer no affliction or wound."
31
曰衍汝來，汝予黃髮。 事予二紀，毛禿齒豁。 心如一兮，率履弗越。 遂長樞府，兵政無蹶。 予早識琦，琦有奇骨。 其器魁落，豈視扂楔。 其人渾樸，不施剞劂。 可屬大事，敦厚如勃。 琦汝副衍，知人予哲。
"He said, 'Yan, you come—you give me gray hair.'" "Serving me for two decades, with hair grown bald and teeth worn away." "His heart was one; in conduct he never transgressed." "Then long head of the Military Affairs Commission; military and government affairs proceeded without stumble." "I knew Qi early on; Qi possessed extraordinary character." "His capacity was grand and lofty—how could one regard him as a mere door bolt or wedge?" "The man was simple and unadorned, without artifice or ornament." "He could be entrusted with great affairs, solid and generous like Chen Bo." "Qi, you assist Yan; in knowing men I am wise."
32
惟修惟靖，立朝獻々。 言論磥砢，忠誠特達。 祿微身賤，其志不怯。 嘗詆大官，亟遭貶黜。 萬里歸來，剛氣不折。 屢進直言，以補予闕。 素相之後，含忠履潔。 昔為御史，幾叩予榻。 襄雖小官，名聞予徹。 亦嘗獻言，箴予之失。 剛守粹愨，與修儔匹。 並為諫官，正色在列。 予過汝言，毋鉗汝舌。」
"Only Xiu and Jing—standing at court, they speak forthrightly." "Their words are rugged and firm; their loyalty and sincerity uniquely penetrating." "Though their salaries were meager and their status low, their will was not timid." "They once denounced high officials and repeatedly suffered demotion." "Returning from ten thousand li, their firm spirit was not broken." "They repeatedly advanced straight words to supplement my deficiencies." "Su, descendant of a chancellor—harboring loyalty and treading the path of purity." "Formerly as censor, he nearly knocked at my couch." "Xiang, though a minor official, his name reached me fully." "He also once offered words, admonishing my faults." "Firm in integrity, pure and honest—a match for Xiu." "All serving as remonstrance officials, with stern countenance in the ranks." "If I fault your words, do not clamp your tongues."
33
皇帝聖明，忠邪辨別。 舉擢俊良，掃除妖魃。 眾賢之進，如茅斯拔。 大奸之去，如距斯脫。 上倚輔弼，司予調燮。 下賴諫諍，維予紀法。 左右正人，無有邪孽。 予望太平，日不逾浹。
The Emperor is sage and bright, distinguishing loyalty from treachery. He promotes the worthy and good and sweeps away evil demons. The advance of many worthies is like pulling up thatch. The departure of great traitors is like a pestle slipping free. Above he relies on assistants to harmonize governance. Below he depends on remonstrance to maintain his laws and standards. Upright men stand at his side, and no wicked evildoers remain. I look toward great peace, day by day drawing nearer.
34
皇帝嗣位，二十二年。 神武不殺，其默如淵。 聖人不測，其動如天。 賞罰在予，不失其權。 恭己南面，退奸進賢。 知賢不易，非明弗得。 去邪惟艱，惟斷乃克。 明則不貳，斷則不惑。 既明且斷，惟皇帝之德。
The Emperor had succeeded to the throne for twenty-two years. Divinely martial yet not killing; in silence he was like an abyss. The sage cannot be fathomed; in movement he was like heaven. Rewards and punishments were in his hands; he did not lose their authority. Reverently holding himself and facing south, he removed the wicked and advanced the worthy. Knowing the worthy is not easy; without clarity one cannot attain it. Removing evil is difficult; only through decisiveness can it be achieved. With clarity there is no duplicity; with decisiveness there is no confusion. Both clear and decisive—such is the virtue of the Emperor.
35
群臣踧踖，重屏息，交相教語：曰惟正直，毋作側僻，皇帝汝殛。 諸侯危栗，墜玉失舄，交相告語：皇帝神明，四時朝覲，謹修臣職。 四夷走馬，墜鐙遺策，交相告語：皇帝英武，解兵修貢，永為屬國。 皇帝一舉，群臣懾焉，諸侯畏焉，四夷服焉。
The ministers were apprehensive, holding their breath in awe, instructing one another: "Be only upright; do not act perversely—the Emperor will punish you." The feudal lords were fearful and trembling, dropping jade and losing shoes, telling one another: "The Emperor is divine and bright; at the four seasons' audiences, diligently perform your duties as ministers." The four barbarians galloped their horses, dropping stirrups and leaving whips, telling one another: "The Emperor is heroic and martial; lay down arms and offer tribute, forever becoming vassal states." With one act of the Emperor, the ministers were awed, the feudal lords feared, and the four barbarians submitted.
36
臣願皇帝，壽萬千年。
Your servant wishes the Emperor ten thousand years of life.
37
詩所稱多一時名臣，其言大奸，蓋斥竦也。 詩且出，孫復曰：「子禍始於此矣。」
The poem praised many famous ministers of the time; its words about a great traitor were probably directed at Xia Song. When the poem was about to be published, Sun Fu said, "Your disaster begins here."
38
介不畜馬，借馬而乘，出入大臣之門，頗招賓客，預政事，人多指目。 不自安，求出，通判濮州，未赴，卒。
Jie did not keep horses; he borrowed horses to ride, going in and out of great ministers' gates, gathering many guests, and participating in government affairs—many people pointed and stared. Feeling ill at ease, he requested to leave, was appointed Vice Commissioner of Pu Prefecture, but before taking up the post he died.
39
會徐狂人孔直溫謀反，搜其家，得介書。 夏竦銜介甚，且欲中傷杜衍等，因言介詐死，北走契丹，請發棺以驗。 詔下京東訪其存亡。 衍時在兗州，以驗介事語官屬，眾不敢答，掌書記龔鼎臣願以闔族保介必死，衍探懷出奏稿示之，曰：「老夫已保介矣。 君年少，見義必為，豈可量哉。」 提點刑獄呂居簡亦曰：「發棺空，介果走北，孥戮非酷。 不然，是國家無故剖人塚墓，何以示後世？ 且介死必有親族門生會葬及棺斂之人，苟召問無異，即令具軍令狀保之，亦足應詔。」 於是眾數百保介已死，乃免斫棺。 子弟羈管他州，久之得還。
When the madman Kong Zhiwen of Xu plotted rebellion, his home was searched and Jie's letters were found. Xia Song bore great resentment toward Jie and also wished to harm Du Yan and others; he therefore claimed Jie had faked death and fled north to the Khitan, requesting that the coffin be opened for verification. An edict was issued to the Jingdong circuit to investigate whether he was alive or dead. Yan was then in Yan Prefecture; when he spoke of verifying Jie's case to his staff, none dared reply. Chief Secretary Gong Dingchen offered to guarantee with his entire clan that Jie was certainly dead. Yan drew a memorial draft from his breast and showed it, saying, "This old man has already guaranteed Jie. You are young; seeing righteousness you must act—how can one measure such a person?" Judicial Commissioner Lü Jujian also said, "If the coffin is opened and empty, and Jie truly fled north, punishing his family would not be excessive. Otherwise, the state would for no reason excavate a person's tomb—how could this be shown to later generations? Moreover, when Jie died there must have been relatives, disciples at the funeral, and those who placed him in the coffin; if summoned and questioned without discrepancy, then have them submit military pledge forms guaranteeing it—that would suffice to respond to the edict." Thereupon several hundred people guaranteed that Jie was already dead, and opening the coffin was waived. His sons and younger brothers were detained in other prefectures; after a long time they were allowed to return.
40
介家故貧，妻子幾凍餒，富弼、韓琦共分奉買田以贍養之。 有《徂徠集》行於世。
Jie's family was originally poor; his wife and children nearly froze and starved; Fu Bi and Han Qi together divided their salaries to buy land to support them. His Culai Collection circulated in the world.
41
胡瑗，字翼之，泰州海陵人。 以經術教授吳中，年四十餘。 景祐初，更定雅樂，詔求知音者。 范仲淹薦瑗，白衣對崇政殿。 與鎮東軍節度推官阮逸同較鍾律，分造鍾磬各一虡。 以一黍之廣為分，以製尺，律徑三分四厘六毫四絲，圍十分三厘九毫三絲。 又以大黍累尺，小黍實龠。 丁度等以為非古制，罷之，授瑗試秘書省校書郎。 范仲淹經略陝西，辟丹州推官。 以保寧節度推官教授湖州。 瑗教人有法，科條纖悉備具，以身先之。 雖盛暑，必公服坐堂上，嚴師弟子之禮。 視諸生如其子弟，諸生亦信愛如其父兄，從之遊者常數百人。 慶曆中，興太學，下湖州取其法，著為令。 召為諸王宮教授，辭疾不行。 為太子中舍，以殿中丞致仕。
Hu Yuan, courtesy name Yizhi, was a native of Hailing in Tai Prefecture. He taught classical learning in Wu, at over forty years of age. In the early Jingyou era, when court music was revised, an edict sought those who understood music. Fan Zhongyan recommended Yuan, who in plain clothes answered at the Chongzheng Hall. Together with Military Commissioner Staff Officer Ruan Yi of Zhendong Army, he compared pitch standards and separately cast one set each of bells and chime-stones. Using the width of one millet grain as a fen, he made a measuring rod; the pitch-pipe diameter was three fen, four li, six hao, and four si; the circumference was ten fen, three li, nine hao, and three si. He also used large millet to accumulate the foot measure and small millet to fill the yue vessel. Ding Du and others considered this not the ancient system and discontinued it; Yuan was appointed Trial Proofreader of the Secretariat. When Fan Zhongyan administered Shaanxi, he recruited Yuan as Staff Officer of Dan Prefecture. As Military Commissioner Staff Officer of Baoning, he taught in Hu Prefecture. Yuan had methods for teaching; regulations were minutely detailed and complete, and he personally led by example. Even in great heat he always wore official robes and sat in the hall, strictly observing the rites between teacher and disciples. He regarded his students as his own sons and younger brothers; the students also trusted and loved him as their father and elder brothers; those who followed him numbered several hundred. During Qingli the Imperial Academy was revived; the method was taken from Hu Prefecture and established as regulation. He was summoned as instructor for the Princes' Palaces but declined on grounds of illness and did not go. He became Principal Collator of the Crown Prince and retired as Palace Director.
42
皇祐中，更鑄太常鍾磬，驛召瑗、逸，與近臣、太常官議於秘閣，遂典作樂事。 復以大理評事兼太常寺主簿，辭不就。 歲餘，授光祿寺丞、國子監直講。 樂成，遷大理寺丞，賜緋衣銀魚。 瑗既居太學，其徒益眾，太學至不能容，取旁官舍處之。 禮部所得士，瑗弟子十常居四五，隨材高下，喜自修飭，衣服容止，往往相類，人遇之雖不識，皆知其瑗弟子也。 嘉祐初，擢太子中允、天章閣侍講，仍治太學。 既而疾不能朝，以太常博士致仕，歸老於家。 諸生與朝士祖餞東門外，時以為榮。 既卒，詔賻其家。
During Huangyou the bells and chime-stones of the Court of Imperial Sacrifices were recast; Yuan and Yi were summoned by courier to discuss with near ministers and Court of Imperial Sacrifices officials in the Secret Pavilion, and Yuan then directed music-making affairs. He was again appointed Grand Judge of the Court of Judicial Review concurrently as Registrar of the Court of Imperial Sacrifices, but declined and did not accept. After more than a year he was appointed Vice Director of the Court of Imperial Sacrifices and Instructor of the Imperial Academy. When the music was completed, he was transferred to Vice Director of the Court of Judicial Review and granted a red robe and silver fish badge. Once Yuan was at the Imperial Academy, his disciples grew ever more numerous; the Academy could no longer contain them, and nearby official quarters were taken to house them. Of those who passed the Ministry of Rites examination, four or five out of ten were often Yuan's disciples; according to their talent, high or low, they delighted in self-cultivation; their dress and bearing were often alike—though people did not know them when they met them, all knew they were Yuan's disciples. In the early Jiayou era he was promoted to Principal Collator of the Crown Prince and Lecturer of the Hall of Heavenly Manifestations, still administering the Imperial Academy. Soon afterward illness prevented him from attending court; he retired as Doctor of the Court of Imperial Sacrifices and returned home in old age. Students and court officials saw him off with a farewell feast outside the east gate; at the time this was considered an honor. After he died, an edict granted funeral funds to his family.
43
劉羲叟，字仲更，澤州晉城人。 歐陽修使河東，薦其學術。 試大理評事，權趙州軍事判官。 精算術，兼通《大衍》諸曆。 及修唐史，令專修《律曆》、《天文》、《五行志》。 尋為編修官，改秘書省著作佐郎。 以母喪去，詔令家居編修。 書成，擢崇文院檢討，未入謝，疽發背卒。
Liu Xisou, courtesy name Zhonggeng, was a native of Jincheng in Ze Prefecture. When Ouyang Xiu served as envoy to Hedong, he recommended his learning. He passed examination for Grand Judge of the Court of Judicial Review and served as Acting Military Judge of Zhao Prefecture. He was skilled in calculation and also mastered the various calendars of the Dayan system. When the History of Tang was compiled, he was ordered to specialize in compiling the Treatises on Pitch Pipes and Calendars, Astronomy, and the Five Phases. Soon he became a compilation officer and was transferred to Assistant Compiler of the Secretariat. He left on mourning for his mother; an edict ordered him to continue compiling at home. When the book was completed, he was promoted to Examiner of the Hall of Assembled Worthies; before entering to give thanks, a carbuncle erupted on his back and he died.
44
羲叟強記多識，尤長於星曆、術數。 皇祐五年，日食心，時胡瑗鑄鍾弇而直，聲鬱不發。 又陝西鑄大錢，羲叟曰：「此所謂害金再興，與周景王同占，上將感心腹之疾。」 其後仁宗果不豫。 又月入太微，曰：「後宮當有喪。」 已而張貴妃薨。 至和元年，日食正陽，客星出於昴，曰：「契丹宗真其死乎？」 事皆驗。 羲叟未病，嘗曰：「吾及秋必死。」 自擇地於父塚旁，占庚穴，以語其妻，如其言葬之。 著《十三代史志》、《劉氏輯曆》、《春秋災異》諸書。
Xisou had a strong memory and wide knowledge, especially excelling in astronomy, calendrics, and numerology. In the fifth year of Huangyou there was a central solar eclipse; at the time Hu Yuan's cast bells were narrow and straight, and their sound was muffled and did not ring out. Also, large coins were cast in Shaanxi; Xisou said, "This is what is called harmful metal rising again—the same omen as King Jing of Zhou; the ruler will suffer illness of the heart and abdomen." Afterward Emperor Renzong indeed fell ill. When the moon later entered the Supreme Palace constellation, he predicted, "There will be a death in the inner palace." Soon afterward, Noble Consort Zhang died. In the first year of the Zhihe era, there was a central solar eclipse at midday and a guest star appeared in the Pleiades. He asked, "Has the Khitan emperor Zongzhen died?" In every case, his predictions came true. Even before he took sick, Xisou had said, "I am sure to die before autumn is out." He chose a grave site next to his father's tomb, selected an auspicious geng-day burial place, told his wife of his plans, and was interred exactly as he had foretold. He wrote Monographs on Thirteen Dynasties, Liu's Collected Calendars, Portents and Anomalies in the Spring and Autumn Annals, and other works.
45
林概，字端父，福州福清人。 父高，太常博士，有治行。 概幼警悟，舉進士，以秘書省校書郎知長興縣。 歲大饑，富人閉糴以邀價，概出奉粟庭下，誘士豪輸數千石以飼饑者。
Lin Gai, courtesy name Duanfu, was a native of Fuqing in Fu Prefecture. His father Gao served as Erudite of the Court of Imperial Sacrifices and was known for effective administration. Gai was precocious as a boy. After passing the jinshi examination, he was appointed Proofreader of the Secretariat and assigned as magistrate of Changxing County. During a severe famine, wealthy families hoarded grain to drive up prices. Gai put his official salary grain in the courtyard and persuaded local elites to donate thousands of shi to feed the starving.
46
知連州。 康定初，上封事曰：「古者民為兵，而今兵食民。 古馬寓於民，而今不習馬。 此兵與馬之大患也。 請附唐府兵之法，四斂一民，部以為軍，閑耕田里，被甲皆兵。 因命其家咸得畜馬，私乘休暇，官為調習。 則人便干戈，馬識行列。 又行陣無法，而出於臨時； 將無素備，而取於倉卒； 軍不予權，而監以宦侍：若是者，雖得古之材，使循今之法，亦必屢戰而屢敗。」 又請備蠻，籍土民為兵，柵要衝，購徭人使守禦。 徙淮安軍。
He was appointed prefect of Lian Prefecture. Early in the Kangding era, he submitted a sealed memorial stating, "In ancient times the people themselves were the army; now the army lives off the people. In antiquity horses were distributed among the populace; today men no longer train in horsemanship. These are the gravest problems facing our armies and our cavalry. He proposed reviving the Tang frontier-militia system: draft one man from every four households, organize them into military units, let them farm in peacetime, and treat every armed man as a soldier. He further ordered every household to keep horses, allowing private riding on days off while the government organized regular training. Thus men would grow accustomed to arms, and horses would learn to move in formation. He also noted that armies had no standard battle formations and improvised them at the last moment; generals received no advance training and were appointed in emergencies; and armies were denied real command while eunuch overseers watched over them. Under such conditions, even ancient-worthy talent forced to obey today's methods would fight battle after battle and lose again and again." He also urged defenses against the southern tribes: enroll local people as militia, build stockades at key passes, and hire corvée workers to garrison them. He was reassigned to Huai'an Army.
47
程琳嘗禁蜀人不得自為渠堰，概奏罷之。 又言蜀饑，願罷川峽漕，發常平粟貸民租，募富人輕粟價，除商旅之禁，使通貨相資。 官至太常博士、集賢校理，卒。 著《史論》、《辨國語》。 子希，自有傳。
Cheng Lin had prohibited Sichuan residents from constructing their own irrigation works; Gai submitted a memorial that got the prohibition lifted. He also reported famine in Sichuan and proposed abolishing the Sichuan transport office, distributing Ever-Normal Granary grain on loan to cover peasants' rents, encouraging wealthy merchants to lower grain prices, lifting travel restrictions on traders, and allowing goods to circulate freely. He rose to Erudite of the Court of Imperial Sacrifices and Collator of the Hall of Assembled Worthies before his death. He wrote Discourses on History and Critique of the Discourses of the States. His son Xi is given a separate biography.
48
李覯，字泰伯，建昌軍南城人。 俊辯能文，舉茂才異等不中。 親老，以教授自資，學者常數十百人。 皇祐初，范仲淹薦為試太學助教，上《明堂定制圖序》曰：
Li Gou, courtesy name Taibo, was a native of Nancheng in Jianchang Circuit. Quick-witted and an able writer, he took the Outstanding Talent special examination but failed to pass. With elderly parents to support, he made his living as a teacher, and his students often numbered in the dozens or even hundreds. Early in the Huangyou era, Fan Zhongyan recommended him for probationary Assistant Instructor at the Imperial Academy. Gou submitted A Preface to the Diagram of the Bright Hall's Prescribed Design, which reads:
49
《考工記》「周人明堂，度九尺之筵」，是言堂基修廣，非謂立室之數。 「東西九筵，南北七筵，堂崇一筵」，是言堂上，非謂室中。 東西之堂各深四筵半，南北之堂各深三筵半。 「五室，凡室二筵」，是言四堂中央有方十筵之地，自東至西可營五室，自南至北可營五室。 十筵中央方二筵之地，既為太室，連作餘室，則不能令十二位各直其辰，當於東南西北四面及四角缺處，各虛方二筵之地，周而通之，以為太廟。 太室正居中，《月令》所謂「中央土」、「居太廟太室」者，言此太廟之中有太室也。 太廟之外，當子、午、卯、酉四位上各畫方二筵地，以與太廟相通，為青陽、明堂、總章、元堂四太廟； 當寅、申、巳、亥、辰、戌、醜、未八位上各畫方二筵地，以為左個、右個也。
The Records of Examination of Crafts states, "The Zhou people's Bright Hall is measured in nine-chi mats." This refers to the dimensions of the hall platform, not to how many rooms should be built. "Nine mats east to west, seven mats north to south, and one mat in height" describes the hall above, not the rooms within. The eastern and western halls each extend four and a half mats in depth; the northern and southern halls each extend three and a half mats. "Five chambers, each two mats across" means that at the center of the four halls lies a square area ten mats on a side, wide enough to accommodate five chambers from east to west and five from south to north. If the central two-mat square within the ten-mat area is made the Grand Chamber and joined directly to the other rooms, the twelve seasonal positions cannot each face its proper direction. At the open spaces on the four sides and four corners, one should therefore leave two-mat squares, linked all around into a circuit, to form the Grand Temple. The Grand Chamber sits at the exact center. When the Ordinances of the Months speak of "central earth" and "dwelling in the Grand Temple's Grand Chamber," they mean that the Grand Temple encloses a Grand Chamber at its heart. Outside the Grand Temple, at the four cardinal points of zi, wu, mao, and you, one should mark out a two-mat square on each side, linked to the Grand Temple, to form the four seasonal halls of Qingyang, Mingtang, Zongzhang, and Yuantang; and at the eight intermediate directions of yin, shen, si, hai, chen, xu, chou, and wei, mark out a two-mat square on each to serve as the left and right annex chambers.
50
《大戴禮·盛德記》：「明堂凡九室，室四戶八牖，共三十六戶、七十二牖。」 八個之室，並太室而九，室四面各有戶，戶旁夾兩牖也。
The Elder Dai's Book of Rites, Record of Full Virtue, states: "The Bright Hall comprises nine chambers in all. Each chamber has four doors and eight windows, for a total of thirty-six doors and seventy-two windows." The eight annex chambers plus the Grand Chamber make nine rooms in all. Each chamber has a door on every side, with two windows set beside each door.
51
《白虎通》：「明堂上圓下方，八窗、四闥、九室、十二坐。」 四太廟前各為一門，出於堂上，門旁夾兩窗也。 左右之個其實皆室，但以分處左右，形如夾房，故有個名。 太廟之內以及太室，其實祀文王配上帝之位，謂之廟者，義當然矣。 土者分王四時，於五行最尊，故天子當其時居太室，用祭天地之位以尊嚴之也。 四仲之月，各得一時之中，與餘月有異。 故復於子、午、卯、酉之方，取二筵地，假太廟之名以聽朔也。
The Comprehensive Discussion in the White Tiger Hall says: "The Bright Hall is round on top and square below, with eight windows, four doorways, nine chambers, and twelve thrones." Each of the four seasonal halls has a gate in front opening onto the main hall, with two windows set beside every gate. The left and right annex chambers are really full rooms, but because they stand to either side like flanking wings, they are given the special name ge, "annex." Within the Grand Temple and the Grand Chamber, the rites actually enshrine King Wen alongside the Lord on High. Calling the structure a temple is therefore entirely appropriate. Earth reigns over the four seasons and holds the highest place among the Five Phases. Accordingly, when that season arrives the Son of Heaven resides in the Grand Chamber, occupying the place reserved for sacrifices to Heaven and Earth to honor it with due majesty. The four mid-season months each mark the midpoint of a season and therefore differ from the other months. For that reason, at the four directions of zi, wu, mao, and you, two-mat plots are set aside and, under the borrowed name of Grand Temple, used for the ceremony of announcing the new moon.
52
《周禮》言基而不及室，《大戴》言室而不及廟，稽之《月令》則備矣，然非《白虎通》，亦無以知窗闥之制也。 聶崇義所謂秦人《明堂圖》者，其制有十二階，古之遺法，當亦取之。
The Rites of Zhou describes the foundation but not the rooms; the Elder Dai describes the rooms but not the temple precinct. Cross-checked with the Ordinances of the Months, the account becomes complete—yet only the Comprehensive Discussion in the White Tiger Hall reveals the design of windows and doorways. The Diagram of the Bright Hall attributed by Nie Chongyi to the Qin includes twelve steps in its design. As a surviving ancient practice, that feature should be adopted as well.
53
《禮記外傳》曰：「明堂四面各五門。」 今按《明堂位》：四夷之國，四門之外。 九采之國，應門之外。 時天子負斧扆南向而立。 南門之外者北面東上，應門之外者亦北面東上，是南門之外有應門也。 既有應門，則不得不有皋、庫、雉門。 明堂者，四時所居，四面如一，南面既有五門，則餘三面皆各有五門。 鄭注《明堂位》則雲「正門謂之應門」，其意當謂變南門之文以為應門。 又見王宮有路門，其次乃有應門。 今明堂無路門之名，而但有應門，便謂更無重門，而南門即是應門。 且路寢之前則名路門，其次有應門。 明堂非路寢，乃變其內門之名為東門南門，而次有應門，何害於義？ 四夷之君，既在四門之外，而外無重門，則是列於郊野道路之間，豈朝會之儀乎？ 王宮常居，猶設五門，以限中外。 明堂者，效天法地，尊祖配帝，而止一門以表之，豈為稱哉！
The Outer Commentary on the Book of Rites states: "The Bright Hall has five gates on each of its four sides." Examining the Hall Positions, one finds that the states of the four barbarian quarters stand outside the four gates. The states of the nine colors stand outside the Ying Gate. On these occasions the Son of Heaven stood facing south with his back to the axe-and-screen. Those stationed outside the Southern Gate face north with east at the top, and those outside the Ying Gate do the same. This shows that the Ying Gate lies beyond the Southern Gate. If there is a Ying Gate, the Gao, Ku, and Zhi gates must necessarily exist as well. The Bright Hall is the dwelling for all four seasons, and all four sides are identical in form. If the south face has five gates, the other three faces must each have five gates as well. Zheng's commentary on Hall Positions says, "The main gate is called the Ying Gate." He apparently means simply to substitute the term Ying Gate for Southern Gate. We also know that the royal palace has a Road Gate, with the Ying Gate standing next beyond it. Because the Bright Hall records no Road Gate and mentions only the Ying Gate, some conclude that there are no additional inner gates and that the Southern Gate is the Ying Gate itself. Before the Road Quarters stands the Road Gate, and beyond it the Ying Gate. The Bright Hall is not the Road Quarters, so why not rename its inner gates as the East Gate and South Gate, with the Ying Gate standing beyond? Where is the offense against ritual propriety in that? If the lords of the four quarters stand outside the four gates with no inner gates beyond, they would be arrayed out in the open countryside between roads. Could that possibly be the etiquette of a court audience? Even the palace of everyday residence maintains five gates to separate the inner and outer domains. The Bright Hall emulates Heaven, conforms to Earth, honors the ancestors, and pairs them with the Lord on High—yet to symbolize all that with a single gate would be wholly inadequate!
54
若其建置之所，則淳於登雲「在國之陽，三里之外，七里之內，丙巳之地」。 《玉藻》「聽朔於南門之外」，康成之注亦與是合。 夫稱明也，宜在國之陽。 事天神也，宜在城門之外。
As for where it should be built, Chunyu Dengyun specifies "in the sunny south of the capital, between three and seven li from the city, in the southeast direction." The Jade Regalia prescribes "announcing the new moon outside the Southern Gate," and Zheng Xuan's commentary agrees with this placement. As its name "Bright Hall" implies, it ought to stand in the sunny south of the capital. Because it serves the heavenly deities, it should lie outside the city gates.
55
今圖以九分當九尺之筵，東西之堂共九筵，南北之堂共七筵。 中央之地自東至西凡五室，自南至北凡五室，每室二筵，取於《考工記》也。 一太室、八左右個，共九室，室有四戶、八牖，共三十六戶、七十二牖，協於戴德《記》也。 九室四廟，共十三位，本於《月令》也。 四廟之面，各為一門，門夾兩窗，是為八窗四闥，稽於《白虎通》也。 十二階，采於《三禮圖》也。 四面各五門，酌於《明堂位》、《禮記外傳》也。
In the present diagram, nine parts stand for the nine-chi mat unit. The eastern and western halls together span nine mats, and the northern and southern halls together span seven mats. The central area accommodates five chambers from east to west and five from south to north, each two mats across—following the Records of Examination of Crafts. One Grand Chamber plus eight left and right annexes make nine chambers in all, each with four doors and eight windows—for thirty-six doors and seventy-two windows in total—in agreement with Elder Dai's Record. Nine chambers and four temples, thirteen positions in all, derive from the Ordinances of the Months. Each of the four seasonal halls has one gate on its face, with two windows beside every gate—yielding eight windows and four doorways, as confirmed by the Comprehensive Discussion in the White Tiger Hall. The twelve steps are drawn from the Diagram of the Three Rites. Five gates on each of the four sides follow Hall Positions and the Outer Commentary on the Book of Rites.
56
嘉祐中，用國子監奏，召為海門主簿、太學說書而卒。 覯嘗著《周禮致太平論》、《平土書》、《禮論》。 門人鄧潤甫，熙寧中，上其《退居類稿》、《皇祐續稿》並《後集》，請官其子參魯，詔以為郊社齋郎。
During the Jiayou era, on the recommendation of the Directorate of Education, he was summoned to serve as Registrar of Haimen and Lecturer at the Imperial Academy, but died soon after taking office. Gou had written On the Rites of Zhou for Bringing Great Peace, Book on Leveling the Land, and Discourses on Ritual. During the Xining era, his disciple Deng Runpu submitted Gou's Classified Drafts from Retirement, Continued Drafts from Huangyou, and Later Collection, and petitioned for an official post for Gou's son Canlu. An edict appointed Canlu Suburban and Altar Acolyte.
57
何涉，字濟川，南充人。 父，祖皆業農，涉始讀書，晝夜刻苦，泛覽博古。 上自《六經》、諸子百家，旁及山經、地誌、醫卜之術，無所不學，一過目不復再讀，而終身不忘。 人問書傳中事，必指卷第冊葉所在，驗之果然。
He She, courtesy name Jichuan, was a native of Nanchong. His father and grandfather had both been farmers. She began studying only later, working day and night with tireless dedication and reading widely across the classics of antiquity. From the Six Classics and the hundred schools down to mountain guides, geographical gazetteers, and medical and divinatory texts, he studied everything. He needed only a single reading and never looked at a text again, yet remembered it for the rest of his life. When asked about any passage in the classics, he could cite the exact scroll, fascicle, and page. Verification always proved him right.
58
登進士第，調洛交主簿，改中部令。 范仲淹一見奇之，辟彰武軍節度推官。 用龐籍奏，遷著作佐郎、管勾鄜延等路經略安撫招討司機宜文字。 時元昊擾邊，軍中經畫，涉預有力。 元昊納款，籍召為樞密使，欲與之俱，涉曰：「親老矣，非人子自便之時。」 拜章願得歸養，特改秘書丞、通判眉州，徙嘉州。 用文彥博、龐籍薦，召還，除集賢校理。 既又求歸蜀，遂得知漢州。 歲滿，移合州。 累官尚書司封員外郎。 父喪，罷歸，卒。 詔恤其家，並官其一子。
He passed the jinshi examination, was appointed Registrar of Luojiao, and later transferred to serve as magistrate of Zhongbu. Fan Zhongyan was struck by him at their first meeting and recruited him as Military Push Officer under the Zhangwu Army command. On Pang Ji's recommendation he was promoted to Assistant Compiler and appointed staff planner for the Yan-Yan and related circuits' Pacification, Appeasement, and Recruitment Commission. At the time Yuan Hao was raiding the frontier, and She played an important part in the army's strategic planning. When Yuan Hao submitted to the court, Pang Ji was recalled to serve as Commissioner of the Bureau of Military Affairs and wanted She to accompany him. She replied, "My parents are elderly. This is no time for a son to put his own convenience first." He submitted a memorial asking to return home and care for his parents. He was specially appointed Secretary of the Secretariat and Administrative Assistant of Mei Prefecture, then transferred to Jia Prefecture. Recommended by Wen Yanbo and Pang Ji, he was recalled to court and appointed Collator of the Hall of Assembled Worthies. He soon asked to return to Sichuan and was appointed prefect of Han Prefecture. When his term ended, he was transferred to He Prefecture. He eventually rose to Assistant Director in the Ministry of Rites' Department of Enfeoffment. After his father's death he resigned and returned home, where he died. An edict ordered relief for his family and granted an official post to one of his sons.
59
涉長厚有操行，事親至孝，平居未嘗談人過惡。 所至多建學館，勸誨諸生，從之遊者甚眾。 雖在軍中，亦嘗為諸將講《左氏春秋》，狄青之徒皆橫經以聽。 有《治道中術》、《春秋本旨》、《廬江集》七十卷。
She was generous, honest, and principled. He was deeply filial toward his parents and never spoke ill of others in daily life. Everywhere he served he founded schools, guiding and encouraging students, and a great many scholars came to study under him. Even in camp he lectured the generals on Mr. Zuo's Spring and Autumn Annals, and Di Qing and others all sat before him with the text open to listen. His works included Arts of Governing the Way, Original Purport of the Spring and Autumn Annals, and the Lujiang Collection in seventy juan.
60
王回，字深父，福州候官人。 父平言，試御史。 回敦行孝友，質直平恕，造次必稽古人所為，而不為小廉曲謹以求名譽。 嘗舉進士中第，為衛真簿，有所不合，稱病自免。
Wang Hui, courtesy name Shenfu, was a native of Houguan in Fu Prefecture. His father Pingyan served as Probationary Censor. Hui was deeply devoted to filial piety and brotherly affection, upright, fair-minded, and forgiving. In everything he did he measured himself against the conduct of the ancients, yet he refused to cultivate petty fastidiousness or strained propriety in pursuit of fame. He once passed the jinshi examination and was appointed registrar of Weizhen County, but when the position did not suit him he pleaded illness and resigned.
61
作《告友》曰：
He wrote an essay called "Admonishing Friends," which says:
62
古之言天下達道者，曰君臣也，父子也。 夫婦也，兄弟也，朋友也。 五者各以其義行而人倫立，其義廢則人倫亦從而亡矣。
When the ancients spoke of the universal relationships under Heaven, they named those between ruler and minister and between father and son. They also named those between husband and wife, between brothers, and between friends. These five relationships, each upheld according to its proper duty, establish the order of human society; when those duties are abandoned, that order collapses as well.
63
然而父子兄弟之親，天性之自然者也； 夫婦之合，以人情而然者也； 君臣之從，以眾心而然者也。 是雖欲自廢，而理勢持之，何能斬也。 惟朋友者，舉天下之人莫不可同，亦舉天下之人莫不可異，同異在我，則義安所卒歸乎？ 是其漸廢之所繇也。
Yet the bond between father and son and between brothers arises from natural instinct; the union of husband and wife comes about through human inclination; the subjection of minister to ruler comes about through the will of the multitude. Even if one wished to cast them aside, reason and circumstance would uphold them — how could they be cut off? Friendship alone is different: of all people under Heaven, there is none with whom one might not become friends, and none with whom one might not remain apart. Since the choice to join or to separate rests with oneself, where does its moral obligation finally settle? This is why friendship has gradually fallen away.
64
君之於臣也，父之於子也，夫之於婦也，兄之於弟也，過且惡，必亂敗其國家，國家敗而皆受其難，被其名，而終身不可辭也。 故其為上者不敢不誨，為下者不敢不諫。 世治道行，則人能循義而自得； 世衰道微，則人猶顧義而自全。 間有不若，則亦無害於眾焉耳。 此所謂理勢持之，雖百代可知也。
When rulers, fathers, husbands, and elder brothers err and do wrong, they inevitably bring ruin upon their state and household; when state and household collapse, all involved share in the disaster and the disgrace, and none can escape it for life. Therefore those in authority dare not neglect to teach, and those below dare not neglect to remonstrate. In an age of good governance and thriving principle, people can follow duty and find satisfaction of their own accord; in a declining age when principle wanes, people still look to duty and thereby protect themselves. Even when a few fall short, this does little harm to society at large. This is what is meant when we say that reason and circumstance uphold these bonds — the pattern can be seen across a hundred generations.
65
親非天性也，合非人情也，從非眾心也，群而同，別而異，有善不足與榮，有惡不足與辱。 大道之行，公與義者可至焉，下斯而言，其能及者鮮矣。 是以聖人崇之，以列於君臣、父子、夫婦、兄弟而壹為達道也。 聖人既沒，而其義益廢，於今則亡矣。
Friendship involves no natural bond, no emotional tie, no collective mandate. Friends may gather or part at will; one man's virtue brings no shared honor, and one man's vice brings no shared shame. When the Great Way prevails, only those of public spirit and righteousness can attain true friendship; below that level, few succeed. Therefore the sages honored it, placing it alongside the other four relationships as one of the universal bonds of society. After the sages died, its principle fell ever more into neglect, until today it has vanished altogether.
66
夫人有四肢，所以成身； 一體不備，則謂之廢疾。 而人倫缺焉，何以為世？ 嗚呼，處今之時而望古之道，難矣。 姑求其肯告吾過也，而樂聞其過者，與之友乎！
A human being has four limbs that make up the whole body; if any one is missing, the person is deemed crippled. With human relationships incomplete, how can one live in the world? Alas, to live in our age and aspire to the Way of antiquity is no easy thing. For now, let us simply seek out those who will point out our faults and those who welcome having their faults pointed out — let us befriend them!
67
退居潁州，久之不肯仕，在廷多薦者。 治平中，以為忠武軍節度推官、知南頓縣，命下而卒。 回在潁川，與處士常秩友善。 熙寧中，秩上其文集，補回子汾為郊社齋郎。 弟向。
He withdrew to Ying Prefecture and for a long time declined office, though many at court recommended him. During the Zhiping era he was appointed military administration aide of the Zhongwu Army and magistrate of Nandun County, but he died as soon as the appointment was issued. While living in Yingchuan, Hui was close friends with the recluse Chang Zhi. During the Xining era, Zhi submitted Hui's collected writings to the court, and Hui's son Fen was granted the post of acolyte for suburban and altar sacrifices in recognition. His younger brother was Xiang.
68
向字子直，為文長於序事，戲作《公默先生傳》曰：
Xiang, courtesy name Zizhi, was especially skilled at narrative prose. In jest he wrote "A Biography of Mr. Silent," which reads:
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公議先生剛直任氣，好議論，取當世是非辨明。 遊梁、宋間，不得意。 去居潁，其徒從者百人。 居二年，與其徒謀，又去潁。 弟子任意對曰：「先生無復念去也，弟子從先生久矣，亦各厭行役。 先生舍潁為居廬，少有生計。 主人公賢，遇先生不淺薄，今又去之，弟子未見先生止處也。 先生豈薄潁邪？」
Mr. Public Discussion was stern, upright, and headstrong. He loved debate and made it his business to settle every controversy of the day. He wandered between Liang and Song but met with no success. He moved on and settled in Ying, followed by a hundred disciples. After two years, he met with his disciples and decided to leave Ying once more. His disciple Ren Yi replied, "Master, please put leaving out of your mind. We have followed you for a long time, and we too are weary of wandering. You made a home in Ying and left your former dwelling; we have a modest livelihood here. Our host is a worthy man who has treated you generously. If you leave again, we cannot see where you will ever find rest. Has the master perhaps come to despise Ying?"
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公議先生曰：「來，吾語爾！ 君子貴行道信於世，不信貴容，不容貴去，古之辟世、辟地、辟色、辟言是也。 吾行年三十，立節循名，被服先王，究窮《六經》。 頑鈍晚成，所得無幾。 張羅大綱，漏略零細。 校其所見，未為完人。 豈敢自忘，冀用於世？ 予所厭苦，正謂不容。 予行世間，波混流同。 予譽不至，予毀日隆。 小人鑿空，造事形跡； 侵排萬端，地隘天側。 《詩》不雲乎，『讒人罔極』。 主人明恕，故未見疑。 不幸去我，來者謂誰？ 讒一日效，我終顛危。 智者利身，遠害全德，不如亟行，以適異國。」
Mr. Public Discussion said, "Come here — let me explain. A gentleman prizes practicing the Way and earning the world's trust. If he cannot, he prizes tolerance. If he cannot tolerate his situation, he prizes departure — as in the ancient practices of withdrawing from troubled times, from hostile places, from offensive company, and from dangerous speech. I am thirty years old. I have set my principles and guarded my reputation, clothed myself in the ways of the ancient kings, and mastered the Six Classics. Dull by nature and slow to mature, I have achieved little. I cast a broad net and let finer points slip through. Judging by what I know, I am no perfected man. I dare not abandon my principles — and yet I still hope to serve the world. What grieves me is precisely that I am not tolerated. As I move through the world, every wave blends and every current runs alike. Praise never reaches me, but slander mounts day by day. Petty men invent falsehoods from nothing and manufacture incriminating evidence; their schemes assail me from every side until the ground narrows beneath me and the sky itself seems to tilt. Does not the Book of Poetry say, "Slanderers know no bounds"? Our host is wise and forgiving, so he has not yet grown suspicious. If by ill luck he should be gone, who would take his place? The moment slander succeeds, I will be brought to ruin. The wise protect themselves, flee harm, and preserve their virtue whole. Better to leave at once for a distant land."
71
語已，任意對曰：「先生無言也。 意輩弟子嘗竊論先生樂取怨憎，為人所難，不知不樂也。 今定不樂，先生知所以取之乎？ 先生聰明才能，過人遠甚，而刺口論世事，立是立非，其間不容毫髮。 又以公議名，此人之怨府也。 《傳》曰：『議人者不得其死』，先生憂之是也，其去未是。 意有三事為先生計，先生幸聽意，不必行； 不聽，先生雖去絕海，未見先生安也。」
When he had finished, Ren Yi replied, "Master, say no more. We disciples once wondered privately whether you took pleasure in inviting hatred by doing what others find impossible. We did not realize that you take no pleasure in it. Now we know you take no pleasure in it. Does the master understand why he keeps inviting it? Your intelligence and talent far exceed those of ordinary men, yet you are sharp-tongued in judging affairs of the day, pronouncing right and wrong with not a hair's breadth of compromise. And you bear the name Public Discussion — a title that makes you a magnet for resentment. The Commentary says, "Those who freely criticize others do not die natural deaths." Your worry is justified, but leaving is not the answer. I have three strategies to propose. I hope you will hear me out — there is no need to leave; if you refuse to listen, even if you flee to the ends of the earth, I do not see how you will find peace."
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公議先生強舌不語，下視任意，目不轉移時，卒問任意，對曰：「人之肺肝，安得可視，高出重泉，險不足比。 聞善於彼，陽譽陰非，反背復憎，詆笑縱橫。 得其細過，聲張口播，緣飾百端，得敗行破。 自然是人，賤彼善我。 意策之三，此為最上者也。 先生能用之乎？」 公議先生曰：「不能，爾試言其次者。」 對曰：「捐棄骨肉，佯狂而去，令世人不復顧忌。 此策之次者，先生能用之乎？」 公議先生曰：「不能，爾試言其又次者。」 對曰：「先生之行己，視世人所不逮何等也！ 曾未得稱高世，而詆訶鋒起，幾不得與妄庸人伍者，良以口禍也。 先生能不好議而好默，是非不及口而心存焉，何疾於不容？ 此策之最下者也，先生能用之乎？」 公議先生喟然歎曰：「籲，吾為爾用下策也。」
Mr. Public Discussion clamped his tongue and said nothing, staring down at Ren Yi without shifting his eyes. At last he asked him to speak. Ren Yi replied, "Who can see into the secret hearts of men? They lie deeper than the lowest spring and are more treacherous than any abyss. When they hear that someone else is good, they praise him to his face but condemn him behind his back. They turn away, then despise him anew. Slander and ridicule fly in every direction. Seize the smallest fault and they broadcast it at the top of their lungs, dressing it up every which way until reputation and character alike are destroyed. Such is human nature: we despise others' virtues and exalt our own. Of my three strategies, this is the highest. Can you adopt it? Mr. Public Discussion said, "I cannot. Tell me the next strategy. Ren Yi replied, "Abandon your family, feign madness, and wander off so that the world no longer pays you any heed. This is the second strategy. Can you adopt it? Mr. Public Discussion said, "I cannot. Tell me the one below that. Ren Yi replied, "In your personal conduct, how far you surpass what ordinary men can achieve! Yet you have not even been hailed as a man above the age, while abuse swirls around you and you can scarcely keep company with ordinary fools — all because of the disaster wrought by your tongue. If you could prefer silence to debate — keeping judgment in your heart rather than on your tongue — what would keep the world from accepting you? This is the lowest of the three strategies. Can you adopt it? Mr. Public Discussion sighed and said, "Alas — I will take your lowest strategy."
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任意乃大笑，顧其徒曰：「宜吾先生之病於世也。 吾三策之，卒取其下者矣。」 弟子陽思曰：「今日非任意，先生不可得留。」 與其徒謝意，更因意請，去公議為公默先生。
Ren Yi laughed aloud and said to the disciples, "No wonder our master is ill at ease in the world. I gave him three strategies, and he chose the lowest. The disciple Yang Si said, "If not for Ren Yi today, the master could never have been persuaded to stay. He and his disciples thanked Ren Yi and, at his urging, changed the master's name from Public Discussion to Mr. Silent.
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弟同，字容季。 性純篤，亦善序事。 皆早卒。 仕止於縣主簿。
His younger brother was Tong, courtesy name Rongji. He was sincere and steadfast by nature and was also skilled at narrative prose. All three brothers died young. Their official careers ended at the rank of county recorder.
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周堯卿，字子俞，道州永明人。 警悟強記，以學行知名。 天聖二年舉進士，曆連、衡二州司理參軍、桂州司錄。 知高安、寧化二縣，提點刑獄紘入境，有被刑而耘苗者，紘就詢其故，對曰：「貧以利故，為人直其枉，令不我欺而我欺之，我又何怨？」 紘至縣，以所聞薦之。 後通判饒州，積官至太常博士。 范仲淹薦經行可為師表，未及用，以慶曆五年卒，年五十一。
Zhou Yaoqing, courtesy name Ziyu, was a native of Yongming in Dao Prefecture. Quick-witted and possessing a powerful memory, he was renowned for scholarship and personal integrity. He passed the jinshi examination in the second year of the Tiansheng era and served successively as judicial assistant in Lian and Heng prefectures and as registrar in Gui Prefecture. He served as magistrate of Gao'an and Ninghua counties. When Hong, the circuit intendant for criminal justice, entered the district, he saw a man bearing the marks of punishment while hoeing in the fields. Hong went over and asked why. The man replied, "Poor as I am, I took money to right another man's wrong. The magistrate never deceived me, but I deceived him — so what right have I to complain?" When Hong reached the county seat, he recommended Yaoqing on the strength of what he had heard. He later served as administrative assistant of Rao Prefecture and eventually rose to Erudite of the Court of Imperial Sacrifices. Fan Zhongyan recommended him as a model of scholarship and conduct, but before he could be appointed he died in the fifth year of the Qingli era at the age of fifty-one.
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始，堯卿年十二喪父，憂戚如成人，見母則抑情忍哀，不欲傷其意。 母知而異之，謂族人曰：「是兒愛我如此，多知孝養矣。」 卒能如母之言。 及母喪，倚廬三年，席薪枕塊，雖疾病，不飲酒食肉。 既葬，慈烏百數銜土集隴上，人以為孝感所致。 其於昆弟尤篤友愛。 又為人簡重不校，有慢己者，必厚為禮以愧之。 居官祿雖薄，必以周宗族朋友，罄而後已。
When Yaoqing was twelve and lost his father, he grieved as deeply as a grown man. In his mother's presence he restrained his sorrow so as not to add to her grief. His mother noticed and was moved, and she said to the clan, "This child loves me so deeply — he already understands a great deal about filial devotion. In the end he lived up to his mother's words. When his mother died, he lived in a mourning hut for three years, sleeping on firewood and using a clod for a pillow; even when ill, he abstained from wine and meat. After the burial, several hundred crows carried earth and gathered it on the mound; people believed this was caused by filial devotion moving heaven. Toward his brothers he was especially devoted and affectionate. He was also by nature dignified and uncontentious; when someone slighted him, he always treated them with generous courtesy to shame them into better conduct. Though his official salary was meager, he always used it to support clan and friends, not stopping until it was exhausted.
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為學不專於傳注，問辨思索，以通為期。 長於毛、鄭《詩》及《左氏春秋》。 其學《詩》，以孔子所謂「《詩》三百，一言以蔽之曰：『思無邪』」，孟子所謂「說《詩》者以意逆誌，是為得之」，考經指歸，而見毛、鄭之得失。 曰：「毛之傳欲簡，或寡於義理，非一言以蔽之也。 鄭之箋欲詳，或遠於性情，非以意逆誌也。 是可以無去取乎？」 其學《春秋》，由左氏記之詳，得經之所以書者，至《三傳》之異同，均有所不取。 曰：「聖人之意豈二致耶？」 讀莊周、孟子之書，曰：「周善言理，未至於窮理。 窮理，則好惡不繆於聖人，孟軻是已。 孟善言性，未至於盡己之性。 能盡己之性，則能盡物之性，而可與天地參，其唯聖人乎。 天何言哉？ 性與天道，子貢所以不可得而聞也。 昔宰我、子貢善為說辭，冉牛、閔子、顏淵善言德行，孔子曰：『我於辭命，則不能也。』 惟不言，故曰不能而已，蓋言生於不足者也。」 其講解議論皆若是。
In his studies he did not limit himself to commentaries; through questioning, debate, and reflection, he aimed at comprehensive understanding. He excelled in the Mao and Zheng commentaries on the Odes and in Mr. Zuo's Spring and Autumn Annals. In studying the Odes, he took Confucius's saying that "the three hundred Odes can be summed up in one phrase: 'Have no devious thoughts'" and Mencius's saying that "one who explains the Odes uses intent to meet the author's purpose—this is obtaining it," examined the classic's essential meaning, and thereby discerned the strengths and weaknesses of Mao and Zheng. He said, "Mao's commentary aims at brevity and sometimes lacks in principle and reason—it cannot be summed up in a single phrase. Zheng's subcommentary aims at detail and sometimes departs from human feeling and nature—it is not using intent to meet the author's purpose. Can one then do without choosing and rejecting between them?" In studying the Spring and Autumn Annals, through the detail of Mr. Zuo's record he grasped why the classic was written as it was; as for the differences among the Three Commentaries, he rejected portions of all alike. He said, "Could the sage's intent be twofold?" Reading the books of Zhuang Zhou and Mencius, he said, "Zhou is good at speaking of principle but has not reached the full exhaustion of principle. To exhaust principle is for likes and dislikes not to stray from the sage—Mencius is such a one. Mencius is good at speaking of nature but has not reached the full exhaustion of one's own nature. One who can fully exhaust one's own nature can exhaust the nature of things and participate with heaven and earth—only the sage can do this. What does Heaven say? Nature and the Way of Heaven are what Zigong could not obtain and hear. Formerly Zai Wo and Zigong were skilled at rhetoric; Ran Niu, Min Zi, and Yan Yuan were skilled at speaking of virtue and conduct. Confucius said, "As for rhetoric, I cannot do it." Only because he did not speak did he say he could not—that is all. Speech arises from insufficiency." His lectures and discussions were all of this kind.
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有《詩》、《春秋說》各三十卷，文集二十卷。 七子：諭，鼎州司理參軍； 詵，湖州歸安主簿； 謐、諷、諲、說、誼。
He authored thirty chapters each of Expositions on the Odes and Expositions on the Spring and Autumn Annals, and twenty chapters of collected writings. He had seven sons: Yu, Judicial Officer of Ding Prefecture; Shen, clerk of Gui'an in Hu Prefecture; Mi, Feng, Yin, Shuo, and Yi.
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王當，字子思，眉州眉山人。 幼好學，博覽古今，所取惟王佐大略。 嘗謂三公論道經邦，燮理陰陽，填撫四方，親附百姓，皆出於一道，其言之雖大，其行之甚易。 嘗舉進士不中，退居田野，歎曰：「士之居世，苟不見其用，必見其言。」 遂著《春秋列國名臣傳》五十卷，人競傳之。
Wang Dang, courtesy name Zisi, was a native of Meishan in Mei Prefecture. From youth he loved learning; he broadly read ancient and modern works, taking only the great outlines of statecraft. He once said that the Three Excellencies discuss the Way and govern the state, harmonize yin and yang, pacify the four directions, and draw the people close—all spring from one Way; though the words are grand, the practice is very easy. He once failed the jinshi examination, retired to the countryside, and sighed, "When a scholar lives in the world, if he is not seen in use, he must be seen in his words." Thereupon he authored fifty chapters of Biographies of Famous Ministers of the Spring and Autumn States, which people competed to circulate.
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元祐中，蘇轍以賢良方正薦。 廷對慷慨，不避權貴，策入四等。 調龍遊縣尉。 蔡京知成都，舉為學官，當不就。 其後京相，當遂不復仕，卒，年七十二。 當於經學尤邃《易》與《春秋》，皆為之傳，得聖人之旨居多。 又有《經旨》三卷，《史論》十二卷，《兵書》十二篇。
During Yuanyou, Su Zhe recommended him as Worthy and Upright. In the palace examination he spoke boldly and did not avoid the powerful; his policy essay placed in the fourth rank. He was assigned as magistrate of Longyou County. When Cai Jing was Prefect of Chengdu, he recommended Dang as instructor, but Dang did not accept. Afterward, when Jing became chancellor, Dang never again took office; he died at seventy-two. Dang was especially deep in classical learning in the Changes and the Spring and Autumn Annals; he wrote commentaries on both, mostly obtaining the sage's intent. He also authored three chapters of Essential Meaning of the Classics, twelve chapters of Historical Discussions, and twelve chapters on military affairs.
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陳暘字晉之，福州人。 中紹聖製科，授順昌軍節度推官。 徽宗初，進《迓衡集》以勸導紹述，得太學博士、秘書省正字。 禮部侍郎趙挺之言，暘所著《樂書》二十卷貫穿明備，乞援其兄祥道進《禮書》故事給劄。 既上，遷太常丞，進駕部員外郎，為講議司參詳禮樂官。
Chen Yang, courtesy name Jinzhi, was a native of Fuzhou. He passed the Shaosheng special examination and was appointed Military Commissioner Staff Officer of Shunchang Army. In the early Huizong era he submitted the Collection on Welcoming Balance to encourage continuation of the reform policies, and was appointed Doctor of the Imperial Academy and Proofreader of the Secretariat. Vice Minister of Rites Zhao Tingzhi said that Yang's Book of Music in twenty chapters was comprehensive and complete, and requested following the precedent of his elder brother Xiangdao's submission of the Book of Rites to grant an appointment letter. After submission he was transferred to Vice Director of the Court of Imperial Sacrifices, promoted to Vice Director of the Ministry of Transport, and made an officer of the Discussion Bureau for examining rites and music.
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魏漢津議樂，用京房二變四清。 暘曰：「五聲十二律，樂之正也。 二變四清，樂之蠹也。 二變以變宮為君，四清以黃鍾清為君。 事以時作，固可變也，而君不可變。 太簇、大呂、夾鍾，或可分也，而黃鍾不可分。 豈古人所謂尊無二上之旨哉？」 時論方右漢津，絀暘議。
Wei Hanjin proposed music using Jing Fang's two mutations and four clear tones. Yang said, "The five tones and twelve pitch pipes are the orthodox in music. The two mutations and four clear tones are pests in music. The two mutations take the mutated palace tone as sovereign; the four clear tones take the clear yellow bell as sovereign. Affairs may be performed according to the season and thus may change, but the sovereign cannot change. Great cluster, great pitch-pipe, and compressed bell may perhaps be divided, but the yellow bell cannot be divided. Is this not the ancient meaning that in honor there is no second above?" At the time opinion favored Hanjin, and Yang's proposal was rejected.
83
進鴻臚太常少卿、禮部侍郎，以顯謨閣待制提舉醴泉觀。 嘗坐事奪，已而復之。 卒，年六十八。
He was promoted to Vice Director of the Court of Imperial Sacrifices and Vice Minister of Rites, and as Awaiting Orders at the Hall of Manifest Counsel was appointed Director of the Sweet Spring Abbey. He was once stripped of rank for an offense, but later restored. He died at sixty-eight.
84
祥道字用之。 元祐中，為太常博士，終秘書省正字。 所著《禮書》一百五十卷，與暘《樂書》並行於世。
Xiangdao, courtesy name Yongzhi. During Yuanyou he served as Doctor of the Court of Imperial Sacrifices and ended his career as Proofreader of the Secretariat. His Book of Rites in one hundred fifty chapters circulated in the world together with Yang's Book of Music.