1
隱逸下
Recluses (continued)
2
○徐中行蘇雲卿譙定王忠民劉勉之胡憲郭雍劉愚魏掞之安世通
○ Xu Zhongxing, Su Yunqing, Qiao Ding, Wang Zhongmin, Liu Mianzhi, Hu Xian, Guo Yong, Liu Yu, Wei Shanzhi, and An Shitong
3
徐中行，台州臨海人。 始知學，聞安定胡瑗講明道學，其徒轉相傳授，將往從焉。 至京師，首謁範純仁，純仁賢之，薦於司馬光，光謂斯人神清氣和，可與進道。 會福唐劉彝赴闕，得瑗所授經，熟讀精思，攻苦食淡，夏不扇，冬不爐，夜不安枕者逾年。 乃歸葺小室，竟日危坐，所造詣人莫測也。 父死，跣足廬墓，躬耕養母。 推其餘力，葬內外親及州裏貧無後者十餘喪。 晚年教授學者，自灑掃應對、格物致知達於治國平天下，不失其性，不越其序而後已。
Xu Zhongxing was from Linhai in Taizhou. Once he took up study, he heard that Hu Yuan of Dingzhou taught the Cheng Hao school of learning, whose disciples handed it down from one to another, and he set out to join them. In the capital he first visited Fan Chunren, who esteemed him and recommended him to Sima Guang, who said the man had a clear spirit and gentle air and could walk the path of learning with them. Liu Yi of Futang happened to go to court, received the classics Hu Yuan had taught, and read them with close attention; he lived in austerity—no fan in summer, no brazier in winter—and for more than a year slept without a pillow. He returned home, built a small study, and sat upright all day long; how far his attainment went, no one could tell. After his father's death he went barefoot, kept vigil at the tomb, and farmed by hand to support his mother. With whatever strength remained he arranged burial for more than ten kin and neighbors in the prefecture who were poor and left no descendants. In later life he taught students the full curriculum—from sweeping and polite response through investigating things and extending knowledge to ordering the state and pacifying the world—without letting them lose their nature or skip stages.
4
其友羅適持節本路，舉以自代，又率部使者以遺逸薦。 崇寧中，郡守李諤又以八行薦。 時章、蔡竊國柄，竄逐善類且盡，中行每一聞命輒淚下。 一日，去之黃岩，會親友，盡毀其所為文，幅巾藜杖，往來委羽山中。 客有詰以避舉要名者，中行曰：“人而無行，與禽獸等。 使吾得以八行應科目，則彼之不被舉者非人類與？ 吾正欲避此名，非要名也。 ”客慚而退。 陳瓘謫台州，聞名納交，暨其沒，錄其行事，謂與山陽徐積齊名，呼為“八行先生”。
His friend Luo Shi, then commissioner of the circuit, nominated him as his successor and also led the circuit envoys to recommend him as a recluse of outstanding merit. During the Chongning period the prefect Li E again nominated him under the Eight Virtuous Conducts program. Zhang Dun and Cai Jing then held the reins of power and had driven out nearly all the good men; each time Zhongxing heard of a summons he wept. One day he went to Huangyan, gathered kin and friends, burned all his writings, took up plain dress and a ramie staff, and wandered in the Weiyu Mountains. When a visitor accused him of shunning office to win a reputation, Zhongxing said, "A man without moral conduct is no better than an animal. If I could qualify under the Eight Conducts, would everyone who failed to qualify cease to be human? I mean to avoid that kind of fame—I am not chasing fame." The visitor withdrew, ashamed. Chen Guan, exiled to Taizhou, sought him out by reputation; after Guan's death he recorded Zhongxing's life and said he ranked with Xu Ji of Shanyang, calling him "Master of the Eight Conducts."
5
子三人，庭筠其季也，童草有誌行，事父兄孝友天至。 居喪毀甚，既免喪，不忍娶者十餘年。 秦檜當國，科場尚諛佞，試題問中興歌頌，庭筠歎曰：“今日豈歌頌時耶！ ”疏其未足為中興者五，見者尤之，庭筠曰：“吾欲不妄語，而敢欺君乎？”
He had three sons; the youngest, Tingyun, showed purpose even as a boy and served his father and brothers with instinctive filial devotion. He grieved his father's death so deeply that for more than ten years after mourning ended he could not bring himself to marry. With Qin Hui in power the examinations favored flattery; when the topic asked for odes celebrating restoration, Tingyun sighed, "Is this an age for celebration? He listed five reasons restoration was still incomplete; critics blamed him, but Tingyun said, "I will not speak falsely—how could I deceive the throne?
6
黃岩尉鄭伯熊代去，請益，庭筠曰：“富貴易得，名節難守。 願安時處順，主張世道。 ”伯熊受其言，迄為名臣。 有詔舉人嚐五上春官者予嶽祠。 庭筠適應格，所親鹹勸之，庭筠辭曰：“吾嚐草封事，謂嶽廟冗祿無用。 既心非之，可躬蹈耶？”
When Zheng Boxiong of Huangyan was leaving office, he asked for counsel; Tingyun said, "Wealth and rank come easily; reputation and integrity are hard to keep. Stay steady in troubled times and uphold the moral order of the world." Boxiong took his advice and in the end became a noted statesman. An edict offered mountain-shrine appointments to candidates who had failed the metropolitan examination five times. Tingyun happened to qualify; friends urged him to accept, but he refused: "I once drafted a memorial calling shrine stipends useless surplus. If I opposed it in principle, how could I take such a post myself?
7
其學以誠敬為主，夜必就榻而後脫巾，旦必巾而後起。 居無惰容，喜無戲言，不事緣飾，不苟臧否。 聞人片善，記其姓名。 遇饑凍者，推食解衣不靳。 僦屋以居，未嚐戚戚。 尤袤為守，聞其名，遣書禮之。 一日，巾車曆訪舊遊，徜徉幾月。 歸感微疾，端坐瞑目而逝，年八十有五。 鄉人崇敬之，以其父子俱隱遁，稱之曰二徐先生。 淳熙間，常平使者朱熹行部，拜墓下，題詩有“道學傳千古，東甌說二徐”之句，且大書以表之曰“有宋高士二徐先生之墓”。
His learning centered on sincerity and reverence: at night he would not remove his cap until he reached his bed; in the morning he would not rise until he had put it on. He never looked idle at home or spoke frivolously in mirth; he shunned ornament and never judged others lightly. Hearing the slightest good in someone, he would note the person's name. Meeting the hungry or cold, he shared food and gave away clothing without hesitation. He lived in rented rooms and never showed distress. When You Mao became prefect he heard of Tingyun and sent a letter of respect. One day he rode out in a covered carriage to revisit old places and wandered for months. He returned home, fell slightly ill, sat upright with closed eyes, and died at eighty-five. Neighbors revered them; because father and son both lived in seclusion they were called the Two Masters Xu. During Chunxi, Zhu Xi as circuit commissioner visited their tomb and wrote a poem including the lines "The Way's learning endures a thousand years; in Eastern Ou they tell of the Two Xu," and inscribed a large tablet: "Tomb of the Two Xu, lofty scholars of Song."
8
庭筠之兄庭槐、庭蘭，皆有父風。 孫日升，苦學有守，於是徐氏詩書不絕六世矣。
Tingyun's elder brothers Tinghuai and Tinglan both bore their father's character. His grandson Risheng studied hard and held firm principles, and the Xu line of learning continued unbroken for six generations.
9
蘇雲卿，廣漢人。 紹興間，來豫章東湖，結廬獨居。 待鄰曲有恩禮，無良賤老稚皆愛敬之，稱曰蘇翁。 身長七尺，美須髯，寡言笑，布褐草履，終歲不易，未嚐疾病。 披荊畚礫為圃，藝植耘芟，灌溉培壅，皆有法度。 雖隆暑極寒，土焦草凍，圃不絕蔬，滋鬱暢茂，四時之品無闕者。 味視他圃尤勝，又不二價，市鬻者利倍而售速，先期輸直。 夜織屨，堅韌過革舄，人爭貿之以饋遠。 以故薪米不乏，有羨則以周急應貸，假者負償，一不經意。 溉園之隙，閉門高臥，或危坐終日，莫測識也。
Su Yunqing was from Guanghan. During Shaoxing he came to the Eastern Lake at Yuzhang and built a solitary hut. He treated neighbors with kindness; young and old, high and low alike loved and respected him and called him Old Su. He stood seven feet tall with a fine beard, spoke and laughed little, wore the same hemp robe and straw sandals year-round, and was never ill. He cleared brambles and stones for a garden plot; planting, hoeing, weeding, watering, and mounding all followed fixed methods. Even in scorching summer or freezing winter his plot never lacked vegetables; lush growth filled every season. His produce tasted better than others'; he never haggled, and vendors doubled their profit and sold fast, paying him in advance. At night he wove sandals tougher than leather shoes, which people competed to buy as gifts for distant friends. So he never lacked fuel or grain; surplus went to the needy, and he never minded when borrowers failed to repay. Between watering rounds he shut his door to sleep or sat upright all day—no one could fathom his mind.
10
少與張浚為布衣交，浚為相，馳書函金幣屬豫章帥及漕曰：“餘鄉人蘇雲卿，管、樂流亞，遁跡湖海有年矣。 近聞灌園東湖，其高風偉節，非折簡能屈，幸親造其廬，必為我致之。 ”帥、漕密物色，曰：“此獨有灌園蘇翁，無雲卿也。 ”帥、漕乃屏騎從，更服為遊士，入其圃，翁運鋤不顧。 進而揖之，翁曰：“二客何從來耶？ ”延入室，土銼竹幾，地無纖塵，案上有《西漢書》一冊。 二客恍若自失，默計此為蘇雲卿也。 既而汲泉煮茗，意稍款浹，遂扣其鄉里，徐曰：“廣漢。 ”客曰：“張德遠廣漢人，翁當識之。 ”曰：“然。 ”客又問：“德遠何如人？ ”曰：“賢人也。 第長於知君子，短於知小人，德有餘而才不足。 ”因問：“德遠今何官？ ”二客曰：“今朝廷起張公，欲了此事。 ”翁曰：“此恐怕他未便了得在。 ”二客起而言曰：“張公令某等致公，共濟大業。 ”因出書函金幣置幾上。 雲卿鼻間隱隱作聲，若自咎歎者。 二客力請共載，辭不可，期以詰朝上謁。 旦遣使迎伺，則扃戶闃然，排闥入，則書幣不啟，家具如故，而翁已遁矣，竟不知所往。
In youth he and Zhang Jun were friends; when Jun became chief minister he wrote the Yuzhang prefect and transport commissioner with gold and silks: "My townsman Su Yunqing rivals Guan Zhong and Yue Yi in talent and has lived in seclusion on lakes and rivers for years. I hear he now gardens at the Eastern Lake; his lofty integrity cannot be summoned by letter alone—please visit his hut in person and bring him to me. The prefect and commissioner searched in secret and said, "We find only Old Su the gardener—no Yunqing. They dismissed their escorts, dressed as wandering scholars, entered his garden, and the old man kept hoeing without a glance. They stepped forward and bowed; he said, "Where have you two come from? He led them inside: an earthen couch, a bamboo table, a spotless floor, and one volume of the History of the Western Han on the desk. The two men were struck dumb, silently sure this was Su Yunqing. They drew spring water and brewed tea; as the mood warmed they asked his home; he answered slowly, "Guanghan. They said, "Zhang Deyuan is from Guanghan—you must know him. He said, "I do. They asked, "What kind of man is Deyuan? He said, "A worthy man. He is good at recognizing gentlemen but poor at spotting petty men—more virtue than talent. They asked what office Deyuan held now. They said, "The court has recalled Lord Zhang to settle this matter. The old man said, "I'm afraid he may not be able to finish it yet. They rose and said, "Lord Zhang sent us to invite you to help accomplish the great task. They laid out the letter and gold and silks on the table. Yunqing made a faint sound through his nose, as if sighing at himself. They pressed him to ride with them; he refused and promised to call the next morning. At dawn they sent men to fetch him; the door was barred and silent. They forced it open—the letter and gifts untouched, furniture unchanged—but the old man had vanished, and no one ever learned where he went.
11
帥、漕復命，浚拊幾歎曰：“求之不早，實懷竊位之羞。 ”作箴以識之，曰：“雲卿風節，高於傅霖。 予期與之，共濟當今。 山潛水杳，邈不可尋。 弗力弗早，予罪曷針。”
When they reported back, Jun struck the table and sighed, "I sought him too late—I am ashamed to hold office unworthily. He wrote an admonition in remembrance: "Yunqing's integrity surpasses Fu Lin's. I hoped to join him in saving the age. He hides in mountains and rivers, beyond all finding. For lack of effort and timeliness, what fault of mine can be mended?
12
譙定，字天授，涪陵人。 少喜學佛，析其理歸於儒。 後學《易》於郭曩氏，自“見乃謂之象”一語以入。 郭曩氏者，世家南平，始祖在漢為嚴君平之師，世傳《易》學，蓋象數之學也。 定一日至汴，聞伊川程頤講道於洛，潔衣往見，棄其學而學焉。 遂得聞精義，造詣愈至，浩然而歸。 其後頤貶涪，實定之鄉也，北山有岩，師友遊泳其中，涪人名之曰讀易洞。
Qiao Ding, courtesy name Tianshou, was from Fuling. In youth he studied Buddhism but analyzed its principles back toward Confucian learning. He later studied the Changes under the Guo Rang family, entering through the line "what is seen is then called an image." The Guo Rang were a hereditary Nanping family whose founder in Han had been Yan Junping's teacher; for generations they transmitted Changes learning—the school of images and numbers. One day in Bian he heard that Cheng Yi of Yichuan was teaching in Luoyang; he went in plain dress, abandoned his old studies, and became Yi's student. He grasped the subtle meanings, his attainment deepened, and he returned home in expansive calm. When Yi was later exiled to Fu—Ding's homeland—a grotto on the northern mountain where teacher and friends gathered was named the Grotto for Reading the Changes.
13
靖康初，呂好問薦之，欽宗召為崇政殿說書，以論弗合，辭不就。 高宗即位，定猶在汴，右丞許翰又薦之，詔宗澤津遣詣行在。 至惟揚，寓邸舍，窶甚，一中貴人偶與鄰，饋之食不受，與之衣亦不受，委金而去，定袖而歸之，其自立之操類此。 上將用之，會金兵至，失定所在。 復歸蜀，愛青城大麵之勝，棲遁其中，蜀人指其地曰譙岩。 敬定而不敢名，稱之曰譙夫子，有繪像祀之者，久而不衰。 定《易》學得之程頤，授之胡憲、劉勉之，而馮時行、張行成則得定之餘意者也。 定後不知所終，樵夫牧童往往有見之者，世傳其為仙雲。
Early in Jingkang, Lü Haowen recommended him; Emperor Qinzong summoned him as Chongzheng Hall lecturer, but he declined when their views did not align. When Gaozong acceded, Ding was still in Bian; Vice Director Xu Han recommended him again, and an edict ordered Zong Ze to ferry him to the mobile court. At Weiyang he lodged in an inn in deep poverty; a palace eunuch happened to be next door, offered food and clothing which he refused, and left gold—which Ding tucked in his sleeve and returned. His self-reliance was always thus. The emperor was about to employ him when Jin troops arrived and Ding disappeared. He returned to Shu, loved the scenery of Qingcheng and Mount Damian, and lived in seclusion there; locals called the place Qiao Cliff. They revered him but did not speak his name, calling him Master Qiao; painted images were offered in worship for generations. Ding received his Changes learning from Cheng Yi and passed it to Hu Xian and Liu Mianzhi; Feng Shixing and Zhang Xingcheng received what remained of his teaching. No one knew his final fate; woodcutters and herdboys often claimed to see him, and legend held he had become an immortal.
14
初，程頤之父向嚐守廣漢，頤與兄顥皆隨侍，遊成都，見治篾箍桶者挾冊，就視之則《易》也，欲擬議致詰，而篾者先曰：“若嚐學此乎？ ”因指“《未濟》男之窮”以發問。 二程遜而問之，則曰：“三陽皆失位。 ”兄弟渙然有所省，翌日再過之，則去矣。 其後袁滋入洛，問《易》於頤，頤曰：“《易》學在蜀耳，盍往求之？ ”滋入蜀訪問，久無所遇。 已而見賣醬薛翁於眉、邛間，與語，大有所得，不知所得何語也。
Earlier, when Yi's father Xiang was prefect of Guanghan, Yi and his brother Hao accompanied him to Chengdu and saw a bamboo-worker carrying a book—it was the Changes. They were about to question him when the man spoke first: "Have you studied this? He cited the line on "the male's extremity in Not Yet Fulfilled" to test them. The brothers humbly asked; he said, "All three yang lines have lost their proper places. The brothers were suddenly enlightened; when they returned the next day he was gone. Later Yuan Zi came to Luoyang and asked Yi about the Changes; Yi said, "Changes learning is in Shu—why not go seek it there? Zi went to Shu to seek him but for a long time found nothing. Later he met Old Xue the sauce-seller between Mei and Qiong; their talk brought him great insight, though what was said is not recorded.
15
憲、勉之、滋皆閩人，時行、行成蜀人，郭曩氏及篾叟、醬翁皆蜀之隱君子也。
Hu Xian, Liu Mianzhi, and Yuan Zi were from Fujian; Feng Shixing and Zhang Xingcheng from Sichuan; the Guo Rang family, the bamboo-worker, and the sauce-seller were all reclusive worthies of Shu.
16
王忠民，潁陽人，世業醫。 忠民幼通經史，自靖康以來，數言邊方利害於朝，累召弗至。 高宗渡江，忠民隱居不出，諸鎮翟興等皆重之，弗能致； 張浚授以迪功郎，不受。 興徙治藥川，忠民避地南下，遇商虢鎮撫使董先於內鄉，留軍中，事以師禮。
Wang Zhongmin was from Yingyang; his family had practiced medicine for generations. Zhongmin mastered the classics and histories in youth; from Jingkang on he repeatedly advised the court on frontier affairs, but though summoned many times he never came. When Gaozong crossed the Yangzi, Zhongmin stayed in seclusion; garrison commanders such as Zhai Xing all esteemed him but could not win him out; Zhang Jun offered him the rank of Diligent Merit Gentleman, which he refused. When Xing moved to Yaochuan, Zhongmin fled south, met Dong Xian the Shang-Guo pacification commissioner at Neixiang, joined his army, and was honored as a teacher.
17
時劉豫僭立，忠民作《九思圖》及定亂四象達之金主，及鏤板印圖散於偽境，以明天下之義。 紹興三年，翟琮薦其忠節於朝，特授宣教郎，詔董先津遣詣行在。 既至，宰相呂頤浩、簽書樞密院事徐俯見之皆拜，舍於政府。 忠民上疏辭官，言：“臣憤金人無道，故三上金主書，乞還二帝，本心報國，非冀名祿。 ”上不許。 忠民以誥置櫝中，藏七寶山下，力懇求去。 復依董先軍中，遂不出。
When Liu Yu usurped the throne, Zhongmin composed the Diagram of Nine Reflections and the Four Images for Settling Disorder and sent them to the Jin ruler, printing and distributing them through the puppet state to proclaim the moral order of the realm. In Shaoxing year 3, Zhai Cong recommended his loyalty; the court specially appointed him Instruction Gentleman and ordered Dong Xian to ferry him to the mobile court. On arrival, Chief Minister Lü Yihao and Military Affairs Secretariat drafter Xu Fu both bowed to him and lodged him at the chief councilor's residence. Zhongmin memorialized to decline office: "I resent the Jin for their lawlessness and thrice wrote their ruler begging return of the two emperors. My heart was to serve the state, not to seek rank or reward. The emperor refused. Zhongmin boxed his appointment patent, hid it under Mount Qibao, and urgently begged to depart. He rejoined Dong Xian's army and never came out again.
18
時又有蘇庠者，丹陽人。 紳之後，頌之族也。 少能詩，蘇軾見其《清江曲》，大愛之，由是知名。 徐俯薦其賢，上特召之，固辭； 又命守臣以禮津遣，庠辭疾不至，以壽終。
There was also Su Kuang of Danyang. He was descended from Su Shen and belonged to the clan of Su Song. He wrote poetry in youth; Su Shi greatly admired his "Song of the Clear River," and he became famous thereby. Xu Fu recommended him; the emperor summoned him specially, but he firmly declined; the court again ordered local officials to escort him with ceremony; Kuang pleaded illness and never came, and died at an advanced age.
19
劉勉之，字致中，建州崇安人。 自幼強學，日誦數千言。 逾冠，以鄉舉詣太學。 時蔡京用事，禁止毋得挾元祐書，自是伊、洛之學不行。 勉之求得其書，每深夜，同舍生皆寐，乃潛抄而默誦之。 譙定至京師，勉之聞其從程頤遊，邃《易》學，遂師事之。 已而厭科舉業，揖諸生歸，見劉安世、楊時，皆請業焉。 及至家，即邑近郊結草為堂，讀書其中，力耕自給，澹然無求於世。 與胡憲、劉子翬相往來，日以講論切磋為事。
Liu Mianzhi, courtesy name Zhizhong, was from Chong'an in Jianzhou. From childhood he studied hard, reciting several thousand characters a day. After coming of age he entered the Imperial Academy on a local recommendation. Cai Jing then held power and forbade possession of Yuanyou-era texts, so the Cheng-Zhang school ceased to circulate. Mianzhi obtained these books and, late each night when his roommates slept, secretly copied and memorized them. When Qiao Ding came to the capital, Mianzhi heard he had studied under Cheng Yi and was deep in the Changes, and became his student. He soon wearied of the examination curriculum, took leave of his classmates, and sought instruction from Liu Anshi and Yang Shi. At home he built a thatched hall on the town outskirts, studied there, farmed to support himself, and lived without worldly ambition. He associated with Hu Xian and Liu Zihui, devoting his days to discussion and mutual refinement.
20
紹興間，中書舍人呂本中疏其行義誌業以聞，特召詣闕。 秦檜方主和，慮勉之見上持正論，乃不引見，但令策試後省給劄而已。 勉之知不與檜合，即謝病歸。 杜門十餘年，學者踵至，隨其材品，為說聖賢教學之門及前言往行之懿。 所居有白水，人號曰白水先生。 賢士大夫自趙鼎以下皆敬慕與交。 後秦檜益橫，鼎竄死，諸賢禁錮，勉之竟不復出。
During Shaoxing, Secretariat drafter Lü Benzhong reported his conduct and purpose, and he was specially summoned to court. Qin Hui, then advocating peace, feared Mianzhi would argue for a hard line before the emperor and refused him audience, ordering only a rear-secretariat examination. Knowing he could not agree with Hui, Mianzhi pleaded illness and returned home. He kept his door closed for more than ten years while students flocked to him; he taught each according to ability, opening the way of the sages and the excellence of past exemplars. A stream called White Water ran near his home, and people called him Master of White Water. Worthy officials from Zhao Ding downward all revered him and sought his friendship. When Hui grew more tyrannical, Zhao Ding died in exile, and worthy men were silenced, Mianzhi never emerged again.
21
勉之一介不妄取。 婦家富，無子，謀盡以貲歸於女，勉之不受，以畀族之賢者，命之奉祀。 其友朱鬆卒，屬以後事，且戒其子熹受學。 勉之經理其家，而誨熹如子侄。 熹之得道，自勉之始。 紹興十九年，卒，年五十九。
Mianzhi would not take the slightest thing unrightfully. His wife's wealthy family, lacking a son, planned to leave all property to the daughter; Mianzhi refused it, gave it to a worthy clansman, and charged him with maintaining the ancestral sacrifices. When his friend Zhu Song died, he entrusted him with his affairs and urged his son Xi to study under him. Mianzhi managed Zhu's household and taught Xi as he would a son or nephew. Xi's path to the Way began with Mianzhi. He died in Shaoxing year 19, aged fifty-nine.
22
胡憲，字原仲，居建之崇安。 生而靜愨，不妄笑語，長從從父胡安國學。 平居危坐植立，時然後言，雖倉卒無疾言遽色，人犯之未嚐校。 紹興中以鄉貢入太學。 會伊、洛學有禁，憲獨陰與劉勉之誦習其說。 既而學《易》於譙定，久未有得，定曰：“心為物漬，故不能有見，唯學乃可明耳。 ”憲喟然歎曰：“所謂學者，非克己工夫耶？ ”自是一意下學，不求人知。 一旦，揖諸生歸故山，力田賣藥，以奉其親。 安國稱其有隱君子之操。 從遊者日眾，號籍溪先生，賢士大夫亦高仰之。
Hu Xian, courtesy name Yuanzhong, lived in Chong'an, Jian. From birth he was quiet and sincere, never laughing or speaking lightly; he studied under his uncle Hu Anguo. In daily life he sat upright and spoke only when appropriate; even in haste he never spoke sharply, and when others offended him he never retaliated. During Shaoxing he entered the Imperial Academy on a local tribute. When the Cheng-Zhang school was banned, Xian alone studied its doctrines in secret with Liu Mianzhi. He later studied the Changes under Qiao Ding but long made no progress; Ding said, "The mind is stained by things and cannot see clearly—only learning can illumine it. Xian sighed and said, "Is not learning the work of self-discipline? From then on he devoted himself wholly to learning and sought no recognition. One day he took leave of his classmates, returned to his native hills, farmed and sold medicine to support his parents. Anguo praised his integrity as that of a true recluse. Students flocked to him; he was called Master of Jixi Creek, and worthy officials held him in high esteem.
23
折彥質、範衝、朱震、劉子羽、呂祉、呂本中共以其行義聞於朝，上特召之，憲辭母老。 及彥質入西府，又言於上，趣召愈急，憲力辭。 乃賜進士出身，授左迪功郎、添差建州教授，憲猶不屈。 太守魏矼遣行義諸生入裏致詔，且為手書陳大義，開譬甚力，憲不得已就職。 日與諸生接，訓以為己之學。 聞者始而笑，中而疑，久而觀其所以修身、事親、接人者，無一不如所言，遂翕然悅服。 郡人程元以篤行稱，龔何以廉節著，皆迎致俾參學政，學者自是大化。
Zhe Yanzhi, Fan Chong, Zhu Zhen, Liu Ziyu, Lü Zhi, and Lü Benzhong reported his conduct to court; the emperor summoned him, but Xian declined because his mother was elderly. When Yanzhi entered the western bureau he urged the emperor again; summons grew urgent, but Xian firmly refused. He was granted jinshi status and appointed Left Diligent Merit Gentleman and additional professor at Jianzhou, but Xian still refused. Prefect Wei Kang sent worthy students to deliver the edict and wrote personally urging him at length; Xian had no choice but to accept. Daily he taught students the learning of self-cultivation. Students first laughed, then doubted, but seeing how he cultivated himself, served his parents, and treated others—always as he taught—they came to submit wholeheartedly. Cheng Yuan was famed for steadfast conduct and Gong He for integrity; both were invited to assist in teaching, and students were greatly transformed.
24
因七年不徙官，以母年高不樂居官舍，求監南嶽廟以歸。 久之，起為福建路安撫使司屬官。 時帥張宗元榷鹽急，私販者銖兩亦重坐。 憲告以為政大體，宗元不悅，憲復請祠而去。
After seven years without transfer, and because his elderly mother disliked official lodgings, he sought appointment as supervisor of the Southern Marchmount shrine and returned home. Later he was appointed aide in the Fujian Pacification Commission. Commander Zhang Zongyuan enforced the salt monopoly harshly; even petty smugglers received heavy sentences. Xian advised him on the principles of governance; when Zongyuan took offense, Xian again sought a shrine appointment and left.
25
秦檜方用事，諸賢零落，憲家居不出。 檜死，以大理司直召，未行，改秘書正字。 既至，次當奏事，而病不能朝，乃草疏言：“金人大治汴京宮室，勢必敗盟。 今元臣、宿將惟張浚、劉錡在，識者皆謂金果南牧，非此兩人莫能當。 願亟起之，臣死不恨。 ”時兩人皆為積毀所傷，未有敢顯言其當用者，憲獨首言之。 疏入，即求去。 上嘉其忠，詔改秩與祠歸。
While Qin Hui held power and worthy men were driven out, Xian stayed home. After Hui's death he was summoned as Court of Judicial Review rectifier, then reassigned as Secretariat corrector before departing. On arrival he was due to memorialize but fell too ill to attend court; he drafted a memorial: "The Jin are rebuilding Bianjing's palaces and will surely break the treaty. Of senior ministers and veteran generals only Zhang Jun and Liu Qi remain; informed opinion holds that if the Jin invade south, only these two can resist. I beg that they be recalled at once; then I can die without regret. Both had been damaged by accumulated slander, and none dared openly urge their recall; Xian alone spoke first. After submitting the memorial he immediately asked to resign. The emperor praised his loyalty and granted him a higher rank and shrine appointment to return home.
26
初，憲與劉勉之俱隱，後又與劉子翬、朱鬆交。 鬆將沒，屬其子熹受學於憲與勉之、子翬。 熹自謂從三君子遊，而事籍溪先生為久。 方憲之以館職召也，適秦檜諱言之後，憲與王十朋、馮方、查籥、李浩相繼論事，太學士為《五賢詩》以歌之。 人始信憲之不苟出，而惜其在位僅半年，不究其底蘊雲。 紹興三十二年，卒，年七十七。
Earlier Xian and Liu Mianzhi had both lived in seclusion; he later befriended Liu Zihui and Zhu Song. As Song lay dying he entrusted his son Xi to study under Xian, Mianzhi, and Zihui. Xi said he had studied with all three gentlemen but served Master of Jixi Creek longest. When Xian was summoned to a palace post—just after Qin Hui's silencing of dissent—he joined Wang Shipeng, Feng Fang, Zha Yao, and Li Hao in speaking out; academy students composed the "Poem of the Five Worthies" in their honor. People then understood he had not left seclusion lightly, but regretted that he held office barely half a year without fully realizing his potential. He died in Shaoxing year 32, aged seventy-seven.
27
郭雍，字子和，其先洛陽人。 父忠孝，官至太中大夫，師事程頤，著《易說》，號兼山先生，自有傳。 雍傳其父學，通世務，隱居峽州，放浪長楊山谷間，號白雲先生。
Guo Yong, courtesy name Zihe, was descended from Luoyang. His father Guo Zhongxiao rose to Grandee of Palace Attendance, studied under Cheng Yi, wrote Explanations of the Changes, and was known as Master of Both Mountains—he has his own biography. Yong inherited his father's learning, understood worldly affairs, lived in seclusion in Xiazhou, wandered the Changyang valleys, and was known as Master of White Cloud.
28
乾道中，以峽守任清臣、湖北帥張孝祥薦於朝，旌召不起，賜號衝晦處士。 孝宗稔知其賢，每對輔臣稱道之，命所在州郡歲時致禮存問。 後更封頤正先生，令部使者遣官就問雍所欲言，備錄繳進。 於是，雍年八十有三矣。
During Qiandao, Xiazhou prefect Ren Qingchen and Hubei commander Zhang Xiaoxiang recommended him; he declined the imperial summons and was granted the title Reclusive Gentleman of Hidden Brilliance. Xiaozong knew his worth well, praised him to his ministers, and ordered local prefectures to send seasonal greetings. He was later ennobled as Master of Nourishing Rectitude; circuit envoys were ordered to record whatever Yong wished to say and submit it to court. By then Yong was eighty-three.
29
淳熙初，學者裒集程顥、程頤、張載、遊酢、楊時及忠孝、雍凡七家，為《大易粹言》行於世。 其述雍之說曰：
Early in Chunxi scholars collected the works of Cheng Hao, Cheng Yi, Zhang Zai, You Zuo, Yang Shi, Guo Zhongxiao, and Guo Yong—seven masters—and published Great Purified Words on the Changes. Their account of Yong's teaching runs:
30
《易》貫通三才，包括萬理。 伏羲氏之畫，得於天而明天。 文王之畫，得於人而明人。 羲畫為天，天，君道也，故五之在人為君。 文重為地，地，臣道也，故二之在人為臣。 以上下二卦別而言之如此。 合六爻而言之，則三四皆人道也，故謂之中爻。
The Changes penetrate heaven, earth, and humanity and embrace all principles. Fuxi's trigrams derived from Heaven and illumined Heaven. King Wen's hexagrams derived from humanity and illumined humanity. Fuxi's diagrams represent Heaven; Heaven is the way of the ruler; hence the fifth line in human affairs stands for the ruler. Wen's lower trigram represents Earth; Earth is the way of the minister; hence the second line stands for the minister. This is how the upper and lower trigrams are to be understood separately. Taken together, the third and fourth lines both represent the human way and are called the central lines.
31
《乾》，元亨利貞，初曰四德。 後又曰乾元，始而亨者也。 利牝馬貞，利君子貞。 是以四德為二義亦可矣。 乾，陽物也。 坤，陰物也。 由《乾》一卦論之，則元與亨陽之類，利與貞陰之類也。 是猶春夏秋冬雖為四時，由陰陽觀之，則春夏為陽，秋冬為陰也。 天之所謂元亨利貞者，如立天之道，陰與陽之類也。 地之所謂元亨利貞者，如立地之道，柔與剛之類也。 人之所謂元亨利貞者，如立人之道，仁與義之類也。
In Qian—origination, penetration, benefit, and correctness—the text first names the four virtues. Later it says "Qian origination"—origination followed by penetration. "Benefit the mare's correctness; benefit the gentleman's correctness." Thus the four virtues may also be understood as two meanings. Qian is the yang principle. Kun is the yin principle. From the hexagram Qian alone, origination and penetration belong to yang, benefit and correctness to yin. It is like the four seasons: spring and summer are yang, autumn and winter yin. Heaven's origination, penetration, benefit, and correctness are like establishing Heaven's Way—the categories of yin and yang. Earth's four virtues are like establishing Earth's Way—the categories of yielding and firm. Humanity's four virtues are like establishing the human Way—the categories of benevolence and righteousness.
32
又《坤》之六五，坤雖臣道，五實君位，雖以柔德，不害其為君； 猶《乾》之九二，雖有君德，不害其為臣。 故乾有兩君，德無兩君； 坤有兩臣，德無兩臣。 六五以柔居尊，下下之君也。 江海所以能為百穀王者，以其善下下也。 下下本坤德也。 黃，中色也，色之至美也； 裳，下服也，是以至美之德而下人也。
In Kun's sixth line, though Kun is the minister's way, the fifth position is truly the ruler's; yielding virtue does not prevent its being sovereign; just as Qian's second line, though bearing ruler's virtue, remains the minister's position. Thus Qian has two ruler-positions, but only one ruler in virtue; Kun has two minister-positions, but only one minister in virtue. The sixth line, yielding yet honored, is the ruler who humbles himself below others. Rivers and seas rule the hundred valleys because they place themselves below. Humbling oneself is Kun's essential virtue. Yellow is the central color, the finest of colors; the lower garment is humble dress—thus the finest virtue humbles itself before others.
33
其發明精到如此。 淳熙十四年。 卒。
His expositions were as penetrating and precise as this. In the fourteenth year of Chunxi, he died.
34
劉愚，字必明，衢州龍遊人。 幼警敏力學。 弱冠入太學，有聲，受業者甚眾。 侍御史柴瑾、祭酒顏師魯、博士林光朝深器重之。 瑾每奏對稱上意，則曰：“臣客劉愚為臣言。 ”師魯嚐奏愚行藝，上記曰：“此向者柴瑾所薦也。 ”上舍釋褐，居第一。 調江陵府教授，早晚為諸生講說，同僚相率以聽。 愚益謙下，與葉適、項安世講論不倦，每以隱居學道為樂。
Liu Yu, courtesy name Biming, was from Longyou in Quzhou. As a boy he was quick-witted and studied hard. At twenty he entered the Imperial Academy, won renown, and drew many students. Attendant censor Chai Jin, libationer Yan Shilu, and erudite Lin Guangchao held him in high esteem. When Jin's answers pleased the emperor, he would say, "My guest Liu Yu advised me thus. Shilu once reported Yu's conduct; the emperor noted, "This is the man Chai Jin recommended earlier. When the upper dormitory graduated, he ranked first. Assigned professor at Jiangling, he lectured morning and evening; colleagues flocked to hear him. Yu grew humbler still, debated tirelessly with Ye Shi and Xiang Anshi, and found joy in seclusion and learning.
35
歲滿，帥王藺致書剡辟，固辭，貧不能歸。 外移安鄉縣令，邑逋賦萬計，愚核實數，寬限期，民不見吏而賦自足。 會歲歉，出常平米振貸，邑佐持不可，愚曰：“有罪不以相累。 ”出緡錢數千萬，召商糴他郡而收元直，米價頓平，猶積廩數千石以備饑旱。 邑有範仲淹讀書地，為繪像立祠，興學，士競知勸。
When his term ended, commander Wang Lin recruited him by edict; he refused and was too poor to go home. Transferred to Anxiang as magistrate, he found tax arrears in the tens of thousands; he verified figures, extended deadlines, and collections were complete without harassing the people. In a famine year he released Ever-Normal Granary grain for relief; when aides objected, Yu said, "If there is blame, let it not fall on you. He spent tens of millions in cash, summoned merchants to buy grain elsewhere at fair price, stabilized prices, and stockpiled thousands of bushels against future famine. Where Fan Zhongyan had studied, he erected a portrait-shrine, promoted schools, and scholars vied to emulate him.
36
諸司交薦，改秩，愚雅不樂仕進，遂致仕。 丞相餘端禮，鄉人也，與愚有舊，且召堂審，愚竟舍去不顧。 結廬城南，頹坦敗壁，蓬蒿蕭然。 著書自適，《書》、《禮》、《語》、《孟》皆有解。 年八十三而卒。 故友與其門人私諡曰謙靖先生，後更諡曰靖君，鄉郡祠之。
Offices recommended him and his rank was raised, but Yu disliked advancement and retired. Chief minister Yu Duanli, a townsman and old friend, was about to summon him for court examination; Yu simply left without responding. He built a hut south of the city—crumbling walls, broken partitions, weeds everywhere. He wrote for his own contentment, commenting on the Documents, Rites, Analects, and Mencius. He died at eighty-three. Friends and disciples gave him the posthumous title Master of Modest Tranquility, later changed to Tranquil Lord; the district erected a shrine.
37
妻徐氏在家時，其母將以嫁姑子之富者，徐泣曰：“為富人妻，不願也。 ”遂歸於愚，居破屋中，一事機杼。 愚嚐懷白金歸，徐怒曰：“我以子為賢而若是，亟具歸。 ”愚出書以示，束修得也，乃已。 有梁鴻之風焉。
His wife Lady Xu, while at home, was to be married to a wealthy cousin; she wept, "I will not be a rich man's wife. She married Yu instead, lived in a broken-down house, and did nothing but weave. Once Yu brought silver home; Xu angrily said, "I thought you worthy—return it at once. Yu showed her his books—it was tuition—and she relented. She had the spirit of Liang Hong and Meng Guang.
38
子克、幾、凡。 克蚤以詩名，葉適嚐稱其可繼陶、韋。
His sons were Ke, Ji, and Fan. Ke won early fame in poetry; Ye Shi said he could follow Tao Yuanming and Wei Yingwu.
39
魏掞之，字子實，建州建陽人，初字元履。 自幼有大誌。 師胡憲，與朱熹遊。 兩以鄉舉試禮部不第。 嚐客衢守章傑所。 趙鼎以謫死，其子汾將喪過衢。 傑雅憾鼎，又希秦檜意，遣尉翁蒙之領卒掩取鼎平時與故舊來往簡牘。 蒙之先遣人告汾焚之，逮至一無所得。 傑怒，治蒙之，拘汾於兵家所，且以告檜。 掞之以書責傑，長揖徑歸。 築室讀書，榜以“艮齋”，自是人稱曰艮齋先生。
Wei Shanzhi, courtesy name Zishi, was from Jianyang in Jianzhou; his original courtesy name was Yuanlü. From childhood he harbored great ambition. He studied under Hu Xian and befriended Zhu Xi. Twice recommended locally, he failed the metropolitan examination. He once lodged with Quzhou prefect Zhang Jie. Zhao Ding died in exile; his son Fen was escorting the coffin through Quzhou. Jie resented Ding and curried favor with Qin Hui; he sent defender Weng Mengzhi with soldiers to seize Zhao Ding's correspondence with old friends. Mengzhi secretly warned Fen to burn the letters; when they arrived, nothing was found. Jie punished Mengzhi, detained Fen at a military post, and reported to Qin Hui. Shanzhi wrote rebuking Jie, bowed, and went straight home. He built a study hall inscribed "Gen Studio," and people called him Master of Gen Studio.
40
閩帥汪應辰、建守陳正同知其賢，薦於朝，時相尼之，不果召。 乾道中，詔舉遺逸，部刺史芮燁與帥、守共表其行誼，特詔召之，掞之力辭。 時宰相陳俊卿，閩人也，雅知掞之，招之甚力。 乃以布衣入見，極陳當時之務，大要勸上以修德業、正人心、養士氣為恢復之本。 上嘉納之，賜同進士出身，守太學錄。
Fujian commander Wang Yingchen and Jian prefect Chen Zhengtong recommended him, but the chief minister blocked the summons. During Qiandao, an edict sought hidden worthies; inspector Rui Ye and local officials recommended him; he was specially summoned but firmly declined. Chief minister Chen Junqing of Fujian knew him well and pressed him hard to serve. He then appeared as a commoner and urged the emperor to make cultivating virtue, rectifying hearts, and nurturing scholarly spirit the foundation of restoration. The emperor praised and accepted his counsel, granted him equal jinshi status, and made him Imperial Academy recorder.
41
先是，學官養望自高，不與諸生接。 掞之既就職，日進諸生教誨之，又增葺其舍，人人感勵。 將釋菜，掞之請廢王安石父子從祀，追爵程顥、程頤，列於祀典，不報。 復言“太學之教宜以德行經術為先，其次則通習世務。 今乃專以空言取人”，又不報。 遂丐去。
Previously academy officials held themselves aloof from students. Once in office he taught students daily and repaired their quarters; all were inspired. Before the vegetable-offering ceremony he asked to remove Wang Anshi and his son from the sacrificial canon and ennoble Cheng Hao and Cheng Yi—no response. He again urged that academy teaching should prioritize virtue and classical learning, then worldly affairs. Now it selects men by empty rhetoric alone"—again no response. He then begged to resign.
42
會福州副總管曾覿秩滿還，在道，掞之累疏以諫，移疾杜門，遺書陳俊卿責其不能救止，語甚切。 遂以迎親請歸，行數曰，罷為台州教授。 方掞之之未行也，覿至國門外已久，伺掞之去，乃敢入。 掞之在朝不能半歲，既歸，喟然歎曰：“上恩深厚如此，而吾學不足以感悟聖意。 ”乃日居艮齋，條理舊聞，以求其所未至。
When Fuzhou deputy commander Zeng Di returned from his term, Shanzhi repeatedly memorialized against him, pleaded illness, shut his door, and wrote Chen Junqing a sharp letter blaming him for failing to stop it. He asked to return to welcome his parents; after a few days on the road he was demoted to Taizhou professor. Before Shanzhi left, Di had waited outside the capital gate until Shanzhi departed before daring to enter. Shanzhi served less than half a year; on returning he sighed, "The emperor's grace is so deep, yet my learning cannot move his mind. He returned to Gen Studio daily to organize old learning and seek what he had not yet attained.
43
其居家，謹喪祭，重禮法。 從父有客於南者，千里迎養，死葬如禮，而字其孤。 建俗生子多不舉，為文以戒，全活者甚眾。 又白於官，請督不葬其親者，富與期，貧與財，而無主後者掩之。 每遇歲饑，為粥以食饑者。 後依古社倉法，請官米以貸民，至冬取之以納於倉。 部使者素敬掞之，捐米千餘斛假之，歲歲斂散如常，民賴以濟。 諸鄉社倉自掞之始。
At home he was strict in mourning rites and valued propriety. His uncle's guest from the south was welcomed from afar, buried with full rites, and his orphan given a courtesy name. Jian custom favored infant abandonment; his warning essay saved many lives. He urged officials to compel burial of the unburied—deadlines for the rich, funds for the poor, and burial for those without heirs. In famine years he served gruel to the hungry. Later he followed the ancient communal granary method, borrowing official grain to lend the people for winter repayment. The circuit envoy, who respected him, lent more than a thousand bushels yearly; the people relied on it for relief. Communal granaries in the region began with Shanzhi.
44
與人交，嘉其善而救其失。 後進以禮來者，苟有寸長，必汲汲推挽成就之。 至或訾其近名，則蹙然曰：“使夫人而避此嫌，為善之路絕矣。 ”病革，母視之，不巾不見。 戒其子“毋以僧巫俗禮浼我。 ”以書召朱熹至，委以後事而訣。 卒，年五十八。
In friendship he praised others' virtues and corrected their faults. Juniors who approached with courtesy—if they showed the slightest talent—he urgently helped them succeed. When accused of courting fame he frowned and said, "If one avoids that suspicion, the path of goodness is closed. When gravely ill he would not receive his mother without his cap. He warned his sons, "Do not defile me with Buddhist or shamanistic vulgar rites. He summoned Zhu Xi by letter, entrusted his affairs to him, and bade farewell. He died at fifty-eight.
45
後上思其直諒，將召用之，大臣言已死，乃贈直秘閣。 熹平日趣向與掞之同。 乾道中，熹亦被召，將行，聞掞之去國，乃止。
Later the emperor, remembering his frankness, meant to recall him; told he was dead, he was posthumously granted Directorship of the Secretariat Pavilion. Xi's inclinations matched Shanzhi's. During Qiandao, Xi was also summoned; hearing Shanzhi had left court, he stayed home.
46
青城山道人安世通者，本西人。 其父有謀策，為武官，數以言幹當路不用，遂自沈於酒而終。 世通亦隱居青城山中不出。
An Shitong, a Daoist of Mount Qingcheng, was originally from the western regions. His father, a military officer with strategic talent, repeatedly offered counsel to those in power but was ignored, and drank himself to death. Shitong too lived in seclusion on Mount Qingcheng and never emerged.
47
吳曦反，乃獻書於成都帥楊輔曰：“世通在山中，忽聞關外之變，不覺大慟。 世通雖方外人，而大人先生亦嚐發以入道之門。 竊以為公初得曦檄，即當還書，誦其家世，激以忠義，聚官屬軍民，素服號慟，因而散金發粟，鼓集忠義，閉劍門，檄夔、梓，興仗義之師，以順討逆，誰不願從？ 而士大夫皆酒缸飯囊，不明大義，尚雲少屈以保生靈，何其不知輕重如此！ 夫君乃父也，民乃子也，豈有棄父而救子之理？ 此非曦一人之叛，乃舉蜀士大夫之叛也。 聞古有叛民無叛官，今曦叛而士大夫皆縮手以聽命，是驅民而為叛也。 且曦雖叛逆，猶有所忌，未敢建正朔、殺士大夫，尚以虛文見招，亦以公之與否卜民之從違也。 今悠悠不決，徒為婦人女子之悲，所謂停囚長智，吾恐朝廷之失望也。 凡舉大事者，成敗死生皆當付之度外。 區區行年五十二矣，古人言：‘可以生而生，福也； 可以死而死，亦福也。 ’決不忍汗麵戴天，同為叛民也。”
When Wu Xi rebelled he wrote Chengdu commander Yang Fu: "In the mountains I heard of the crisis beyond the passes and could not restrain my grief. Though I am an outsider, great men have opened the gate of the Way to me. When you first received Xi's dispatch you should have replied, recited his lineage, roused loyalty, gathered officials and troops in mourning dress, distributed gold and grain, closed Jianmen Pass, summoned Kui and Zi, and raised a righteous army—who would not follow? Yet scholar-officials are wine vats and rice bags, blind to principle, still saying bend a little to save the people—how can they be so blind to what matters! The ruler is father, the people sons—how can one abandon the father to save the sons? This is not Xi's rebellion alone but the rebellion of all Shu scholar-officials. Antiquity knew rebellious people but not rebellious officials; now officials shrink back and obey Xi—driving the people to rebel. Though Xi rebels he still fears to establish a calendar or kill officials, and still invites you with empty formalities—testing whether the people will follow by whether you assent. Now you hesitate endlessly, indulging womanish grief—delaying only strengthens the rebel; I fear the court will be disappointed. Whoever undertakes great affairs must set success, failure, life, and death beyond reckoning. I am only fifty-two; the ancients said: 'To live when one may live is fortune; to die when one may die is also fortune. I cannot bear to live under Heaven's canopy as a rebel alongside them.
48
輔有重名，蜀中士大夫多勸以舉義者，而世通之言尤切至。 輔不能決，遂東如江陵，請吳獵舉兵以討曦。 未幾，曦敗，獵使蜀，薦士以世通為首雲。
Fu enjoyed great renown; many Shu officials urged righteous action, and Shitong's words were especially forceful. Unable to decide, Fu went east to Jiangling and asked Wu Lie to raise troops against Xi. Soon Xi was defeated; Lie sent envoys to Shu and recommended scholars, naming Shitong first.
49
◎卓行○劉庭式巢穀徐積曾叔卿劉永一
◎ Outstanding Conduct ○ Liu Tingshi, Chao Gu, Xu Ji, Zeng Shuqing, and Liu Yongyi
50
父子有親，夫婦有別，朋友有信，天下之所共知而共由者也，乃有卓行於斯焉。 徐積於其所天，劉庭式於其室家，巢穀於其知己，皆行常人之難。 行其所難而安焉，豈非卓乎？ 曾叔卿之不欺，劉永一之不苟取，皆以一事而人譽之終身，蓋有其所矣，其可忽諸！ 撰《卓行傳》。
Affection between father and son, distinction between husband and wife, trust between friends—these all the world knows—yet outstanding conduct appears even here. Xu Ji toward his parent, Liu Tingshi toward his household, Chao Gu toward his friend—all did what ordinary men find hard. To do the hard thing and be at peace—is that not outstanding? Zeng Shuqing's honesty and Liu Yongyi's integrity won lifelong praise from single acts—surely they had their reasons; how can we neglect them! Thus I compose the Biographies of Outstanding Conduct.
51
劉庭式，字得之，齊州人，舉進士。 蘇軾守密州，庭式為通判。 初，庭式未第時，議娶鄉人之女，既約，未納幣。 庭式乃及第，女以病喪明，女家躬耕貧甚，不敢復言。 或勸納其幼女，庭式笑曰：“吾心已許之矣，豈可負吾初心哉。 ”卒娶之。 生數子，後死，庭式喪之逾年，不肯復娶。 軾問之曰：“哀生於愛，愛生於色。 今君愛何從生，哀何從出乎？ ”庭式曰：“吾知喪吾妻而已。 吾若緣色而生愛，緣愛而生哀，色衰愛弛，吾哀亦忘，則凡揚袂倚市，目挑而心招者，皆可以為妻也耶？ ”軾深感其言。 庭式後監太平觀，老於廬山，絕粒不食，目奕奕有紫光，步上下峻阪如飛，以高壽終。
Liu Tingshi, courtesy name Dezhi, was from Qizhou and passed the jinshi examination. When Su Shi governed Mizhou, Tingshi served as vice-prefect. Before passing the examination he betrothed a village girl; the engagement was made but bride-price not yet paid. Tingshi then passed the examination; the girl went blind from illness; her impoverished family farmed by hand and dared not raise the matter again. Some urged him to marry her younger sister; Tingshi laughed, "My heart is pledged to her—how could I betray my first promise? He married her in the end. She bore several sons and died; Tingshi mourned more than a year and would not remarry. Su Shi asked, "Grief arises from love, love from beauty. From what does your love arise, and from what your grief? Tingshi said, "I know only that I have lost my wife. If I loved for beauty and grieved for love, when beauty faded love would fade and grief with it—then could every market flirt become my wife? Su Shi was deeply moved. Later he supervised Taiping Abbey, aged on Mount Lu, abstained from grain; his eyes shone with purple light, he scaled steep slopes like flight, and died at a great age.
52
巢穀，初名穀，字元修，眉州眉山人。 父中，穀傳其學，雖樸而博。 舉進士京師。 穀素多力，見舉武藝者心好之，遂棄其舊學，蓄弓箭，習騎射，久之業成而不中第。 聞西邊多驍勇，為四方冠，去遊秦鳳、涇原間。 所至友其秀桀，與韓存寶尤相善，教之兵書。
Chao Gu, original name Gu, courtesy name Yuanxiu, was from Meishan in Meizhou. His father Zhong; Gu inherited his learning—plain but broad. He took the jinshi examination in the capital. Naturally strong, he admired military candidates, abandoned literary study, took up archery and horsemanship, mastered the arts but failed the examination. Hearing the western frontier bred the empire's fiercest warriors, he traveled between Qinfeng and Jingyuan. Wherever he went he befriended the bold; he was especially close to Han Cunbao and taught him military texts.
53
熙寧中，存寶為河州將，有功，號熙河名將。 會滬州蠻乞弟擾邊，諸郡不能製，命存寶出兵討之。 存寶不習蠻事，邀穀至軍中問焉。 及存寶得罪，將就逮，自度必死，謂穀曰：“我涇原武夫，死非所惜。 顧妻子不免寒餓，橐中有銀數百兩，非君莫可使遺之者。 ”穀許諾，即變姓名，懷銀步往授其子，人無知者。 存寶死，穀逃避江、淮間，會赦乃出。
During Xining, Cunbao became a Hezhou general with merit and was famed on the Xihe frontier. When the Huzhou chieftain Qidi raided the border and prefectures could not suppress him, Cunbao was ordered to campaign against him. Unversed in tribal warfare, Cunbao invited Gu to camp for counsel. When Cunbao was condemned and about to be arrested, expecting death he told Gu, "I am a Jingyuan soldier; death does not trouble me. I fear only that my wife and children will starve; I have several hundred taels of silver—no one but you can deliver them. Gu agreed, changed his name, walked the silver to Cunbao's son, and no one knew. After Cunbao's death Gu hid between the Yangzi and Huai until an amnesty let him emerge.
54
蘇軾謫黃州，與穀同鄉，幼而識之，因與之遊。 乃軾與弟轍在朝，穀浮沉裏中，未嚐一來相見。 紹聖初，軾、轍謫嶺海，平生親舊無復相聞者，穀獨慨然自眉山誦言欲徒步訪兩蘇，聞者皆笑其狂。
When Su Shi was exiled to Huangzhou, he and Gu were fellow townsmen who had known each other since youth and became companions. Yet when the Su brothers held office, Gu stayed in the village and never once came to call. Early in Shaosheng, when the Su brothers were exiled to the far south and old friends fell silent, Gu alone declared from Meishan that he would visit them on foot; all who heard laughed at his madness.
55
元符二年，穀竟往，至梅州遺轍書曰：“我萬里步行見公，不意自全，今至梅矣，不旬日必見，死無恨矣。 ”轍驚喜曰：“此非今世人，古之人也。 ”既見，握手相泣，已而道平生，逾月不厭。 時穀年七十三，瘦瘠多病，將復見軾於海南，轍湣而止之曰：“君意則善，然循至儋數千里，當復渡海，非老人事也。 ”穀曰：“我自視未即死也，公無止我。 ”閱其橐中無數千錢，轍方困乏，亦強資遣之。 舟行至新會，有蠻隸竊其橐裝以逃，獲於新州，穀從之至新，遂病死。 轍聞，哭之失聲，恨不用己言而致死，又奇其不用己言而行其誌也。
In Yuanfu year 2 Gu set out; reaching Meizhou he wrote Zhe: "I have walked ten thousand li to see you; now I am at Mei and shall see you within ten days—then I can die without regret. Zhe exclaimed in joy, "This is not a man of our age but of antiquity. When they met they wept hand in hand and talked of their lives for more than a month without tiring. Gu was seventy-three, frail and ill, and meant to see Shi in Hainan; Zhe pitied him and said, "Your heart is good, but Dan is thousands of li farther and you must cross the sea again—not work for an old man. Gu said, "I do not see myself dying yet—do not stop me. Finding his bag nearly empty and himself in hardship, Zhe still forced money on him for the journey. Sailing to Xinhui, a servant stole his baggage; captured at Xinzhou, Gu followed to Xin and died of illness. Hearing this, Zhe wept aloud, grieving that his counsel was ignored yet marveling that Gu fulfilled his purpose despite it.
56
徐積，字仲車，楚州山陽人。 孝行出於天稟。 三歲父死，旦旦求之甚哀，母使讀《孝經》，輒淚落不能止。 事母至孝，朝夕冠帶定省。 從胡翼之學。 所居一室，寒一衲裘，啜菽飲水，翼之饋以食，弗受。
Xu Ji, courtesy name Zhongche, was from Shanyang in Chuzhou. His filial devotion was inborn. His father died when he was three; each morning he grieved deeply; when his mother had him read the Classic of Filial Piety he wept without stopping. He served his mother with supreme filial piety, attending her morning and evening in full dress. He studied under Hu Yizhi. He lived in one room, cold in a patched robe, eating beans and drinking water; he refused food sent by Yizhi.
57
應舉入都，不忍舍其親，徒載而西。 登進士第，舉首許安國率同年生入拜，且致百金為壽，謝卻之。 以父名“石”終身不用石器，行遇石則避而不踐，或問之，積曰：“吾遇之則怵然傷吾心，思吾親，故不忍加足其上爾。 ”母亡，水漿不入口者七日，悲慟嘔血。 廬墓三年，臥苫枕塊，衰絰不去體，雪夜伏墓側，哭不絕音。 翰林學士呂溱過其廬適聞之，為泣下曰：“使鬼神有知，亦垂涕也。 ”甘露歲降兆域，杏兩枝合為幹。 既終喪，不徹筵幾，起居饋獻如平生。
Taking the examination he went to the capital on foot, unable to leave his mother. He passed the jinshi; top graduate Xu Anguo led classmates to congratulate him with a hundred in gold, which he refused. Because his father's name was Stone he never used stone implements; encountering stone on the road he avoided it, saying, "It wounds my heart and reminds me of my father—I cannot tread on it. When his mother died he took no food or water for seven days and vomited blood from grief. He kept tomb vigil three years on a rush mat with a clod for a pillow, never removing mourning dress; on snowy nights he lay by the tomb weeping without cease. Hanlin academician Lü Zhen passed his hut, heard him weeping, and said, "If spirits have knowledge they too would weep. Sweet dew fell yearly on the tomb; two apricot branches merged into one trunk. After mourning ended he kept the mat and table set, attending his mother in daily routine as if she were alive.
58
中年有聵疾，屏處窮裏，而四方事無不知。 客從南越來，積與論嶺表山川險易、鎮戍疏密，口誦手畫，若數一二。 客歎曰：“不出戶而知天下，徐公是也。 ”自少及老，日作一詩，為文率用腹稿，口占授其子。 嚐借人書策，經宿還之，借者紿言中有金葉，積謝而不辨，賣衣償之。 鄉人有爭訟，多就取決。 州以行聞，詔賜粟帛。
Deaf in middle age, he lived secluded in a poor lane yet knew affairs throughout the realm. A guest from the far south discussed Lingnan geography and garrison dispositions with him; Ji recited and sketched them as if counting on his fingers. The guest sighed, "To know the world without leaving one's door—that is Master Xu. From youth to old age he wrote a poem daily, composing in his mind and dictating to his son. Once he returned borrowed books overnight; the lender falsely claimed gold leaves were missing; Ji did not dispute it and sold clothes to compensate. Villagers brought disputes to him for judgment. The prefecture reported his conduct and the court bestowed grain and silk.
59
元祐初，近臣合言：“積養親以孝著，居鄉以廉稱，道義文學，顯於東南。 今年過五十，以耳疾不能出仕。 朝廷方詔舉中外學官，如積之賢，宜在所表。 ”乃以揚州司戶參軍為楚州教授。 每升堂，訓諸生曰：“諸君欲為君子，而勞己之力，費己之財，如此而不為，猶之可也； 不勞己之力，不費己之財，何不為君子？ 鄉人賤之，父母惡之，如此而不為，可也。 鄉人榮之，父母欲之，何不為君子？ ”又曰：“言其所善，行其所善，思其所善，如此而不為君子者，未之有也。 言其不善，行其不善，思其不善，如此而不為小人者，未之有也。 ”聞之者斂衽敬聽。
Early in Yuanyou, courtiers said, "Ji is famed for filial piety, renowned for integrity, and distinguished in learning throughout the southeast. Past fifty, he cannot serve because of deafness. The court is seeking academic officials; a worthy like Ji should be recommended. He was appointed Chuzhou professor from his post as Yangzhou revenue adjutant. Each lecture he told students, "If you wish to be gentlemen and must labor and spend to do so, failure is understandable; but without labor or expense, why not be gentlemen? If neighbors despise you and parents disapprove, not acting is acceptable. But if neighbors honor you and parents desire it, why not be gentlemen? He also said, "Speak, act, and think what is good—no one who does this fails to become a gentleman. Speak, act, and think what is evil—no one who does this fails to become a petty man. Listeners straightened their robes and listened in respect.
60
居數歲，使者又交薦之，轉和州防禦推官，改宣德郎，監中嶽廟。 卒，年七十六。 政和六年，賜諡節孝處士，官其一子。
After several years envoys recommended him again; he became Hezhou defense push-official, then Promulgating Virtue Gentleman and supervisor of the Central Marchmount shrine. He died at seventy-six. In Zhenghe year 6 he was posthumously titled Reclusive Gentleman of Integrity and Filial Piety, and one son received office.
61
曾叔卿，建昌南豐人，鞏族兄也。 家苦貧，即心存不欺。 嚐買西江陶器，欲貿易於北方，既而不果行。 有從之轉售者，與之。 既受直矣，問將何之，其人曰：“欲效君前策耳。 ”叔卿曰：“不可。 吾聞北方新有災饉，此物必不時泄，故不以行。 餘豈宜不告以誤子。 ”其人即取錢去。 居鄉介潔，非所宜受，一介不取。 妻子困於饑寒，而拊庇孤煢，唯恐失其意。 起家進士，至著作佐郎。 熙寧中，卒。
Zeng Shuqing was from Nanfeng in Jianchang, an elder kinsman of the Zeng clan. Though his family was desperately poor, his heart refused deceit. He once bought Xijiang pottery to trade north but in the end did not go. Someone wished to resell it for him; he let him have it. After payment he asked the man's plans; the man said, "I mean to follow your former plan. Shuqing said, "You cannot. I hear the north has newly suffered famine; this ware cannot be sold in time—that is why I did not go. How could I fail to tell you and mislead you? The man took back his money and left. Upright in the village, he would not take what was not rightfully his—not the slightest thing. Though his wife and children suffered hunger and cold, he sheltered orphans and feared only to fail them. He rose from jinshi to Palace Library assistant editor. He died during Xining.
62
劉永一，陝州夏縣人。 孝友廉謹。 熙寧初，巫鹹水溢入縣城，民多溺死。 永一持竿立門前，見他人物流入者輒擿出之。 有僧寓錢數萬於其室，無何而僧死，永一詣縣自言，請以錢歸其弟子。 鄉人負債不肯償，立焚其券。 行事類此。 兄大為，醫助教。 居親喪，不飲酒食肉，終三年。 司馬光傳之，以為今士大夫所難。
Liu Yongyi was from Xia county in Shaanzhou. He was filial, brotherly, incorrupt, and cautious. Early in Xining the Wuxian River flooded the county seat and many people drowned. Yongyi stood at his door with a pole and pulled out anyone or anything swept past. A monk had left tens of thousands in cash in his house; when the monk died Yongyi went to the magistrate and asked that the money be returned to his disciples. When a neighbor refused to repay a debt, he burned the IOU on the spot. His conduct was always of this kind. His elder brother Dawei was an assistant instructor in medicine. In mourning for a parent he abstained from wine and meat for the full three years. Sima Guang recorded this, holding it up as what today's scholar-officials find hard to match.