1
梁越盧醜張偉梁祚平恒陳奇常爽劉獻之張吾貴劉蘭孫惠蔚徐遵明董徵刁沖盧景裕李同軌李業興
Liang Yue; Lu Chou; Zhang Wei; Liang Zuo; Ping Heng; Chen Qi; Chang Shuang; Liu Xianzhi; Zhang Wugui; Liu Lan; Sun Huiwei; Xu Zunming; Dong Zheng; Diao Chong; Lu Jingyu; Li Tonggui; Li Yexing
2
自晉永嘉之後，運鍾喪亂，宇內分崩，羣凶肆禍，生民不見俎豆之容，黔首唯覩戎馬之跡，禮樂文章，掃地將盡。 而契之所感，斯道猶存。 高才有德之流，自強蓬蓽； 鴻生碩儒之輩，抱器晦己。 太祖初定中原，雖日不暇給，始建都邑，便以經術為先，立太學，置五經博士生員千有餘人。 天興二年春，增國子太學生員至三千。 豈不以天下可馬上取之，不可以馬上治之，為國之道，文武兼用，毓才成務，意在茲乎？ 聖達經猷，蓋為遠矣。 四年春，命樂師入學習舞，釋菜于先聖、先師。 太宗世，改國子為中書學，立教授博士。 世祖始光三年春，別起太學於城東，後徵盧玄、高允等，而令州郡各舉才學。 於是人多砥尚，儒林轉興。 顯祖天安初，詔立鄉學，郡置博士二人，助教二人，學生六十人。 後詔：大郡立博士二人，助教四人，學生一百人； 次郡立博士二人，助教二人，學生八十人； 中郡立博士一人，助教二人，學生六十人； 下郡立博士一人，助教一人，學生四十人。 太和中，改中書學為國子學，建明堂辟雍，尊三老五更，又開皇子之學。 及遷都洛邑，詔立國子太學、四門小學。 高祖欽明稽古，篤好墳典，坐輿據鞍，不忘講道。 劉芳、李彪諸人以經書進，崔光、邢巒之徒以文史達，其餘涉獵典章，關歷詞翰，莫不縻以好爵，動貽賞眷。 於是斯文鬱然，比隆周漢。 世宗時，復詔營國學，樹小學於四門，大選儒生，以為小學博士，員四十人。 雖黌宇未立，而經術彌顯。 時天下承平，學業大盛。 故燕齊趙魏之間，橫經著錄，不可勝數。 大者千餘人，小者猶數百。 州舉茂異，郡貢孝廉，對揚王庭，每年逾眾。 神龜中，將立國學，詔以三品已上及五品清官之子以充生選。 未及簡置，仍復停寢。 正光二年，乃釋奠於國學，命祭酒崔光講孝經，始置國子生三十六人。 暨孝昌之後，海內淆亂，四方校學所存無幾。 永熙中，復釋奠於國學； 又於顯陽殿詔祭酒劉廞講孝經，黃門李郁說禮記，中書舍人盧景宣講大戴禮夏小正篇； 復置生七十二人。 及遷都於鄴，國子置生三十六人。 至於興和、武定之世，寇難既平，儒業復光矣。
After the Yongjia era of the Jin dynasty, the times were struck by calamity and disorder. The realm split apart, and villains ran riot. The common people no longer saw ritual vessels; they saw only the tracks of warhorses. Rites, music, and learning were all but swept away. Yet what fate had ordained still held, and the Way itself endured. Men of talent and virtue strengthened themselves even in humble thatched cottages; while eminent scholars kept their learning close and lived in obscurity. When the Founder Emperor first secured the Central Plains, he had scarcely a moment to spare, yet as soon as he established his capital he made classical learning his first concern. He founded the Imperial Academy and enrolled more than a thousand students as doctoral candidates in the Five Classics. In the spring of the second year of Tianxing, enrollment in the National University and Imperial Academy was raised to three thousand. Did he not grasp that an empire may be won from horseback but cannot be ruled from horseback? To govern a state requires both civil and military means; to nurture talent and accomplish the work of government—was that not his purpose? Such sage foresight in statecraft reached far indeed. In the spring of the fourth year he ordered music masters into the academy to learn the ritual dances and offered vegetables in sacrifice to the ancient Sage and Teacher. Under Emperor Taizong the National University was renamed the Secretariat School, with professors and doctoral instructors appointed. In the spring of the third year of Shiguang under Emperor Shizu, a new Imperial Academy was built east of the city. Later he summoned Lu Xuan, Gao Yun, and others, and ordered each province and commandery to recommend men of learning and talent. Thereafter many took up the whetstone of learning, and the community of scholars flourished once more. At the opening of the Tian'an era under Emperor Xianzu, an edict established district schools. Each commandery was to have two doctoral instructors, two assistant teachers, and sixty students. A later edict specified that large commanderies should have two doctors, four assistant instructors, and one hundred students; secondary commanderies two doctors, two assistants, and eighty students; middle commanderies one doctor, two assistants, and sixty students; and small commanderies one doctor, one assistant, and forty students. During the Taihe era the Secretariat School was restored as the National University. The Bright Hall and Imperial Academy were built, the Three Elders and Five More-Honored were honored, and instruction was opened for the imperial princes. When the court moved the capital to Luoyang, an edict founded the National University, the Imperial Academy, and the Four Gates Elementary School. Emperor Gaozu was reverent toward antiquity and deeply devoted to the classics. Whether seated in his carriage or mounted on horseback, he never ceased lecturing on the Way. Liu Fang, Li Biao, and others rose by presenting the classics; Cui Guang, Xing Luan, and their peers distinguished themselves in letters and history. All who ranged through the canon or excelled in literary composition were bound to fine offices and showered with favor. Thus learning flourished luxuriantly, rivaling the heights of the Zhou and Han. Under Emperor Shizong an edict again ordered the National University rebuilt and an elementary school established at the Four Gates. Confucian scholars were chosen in large numbers as elementary-school doctors, forty in all. Though the school buildings were not yet finished, classical learning shone all the brighter. The realm was at peace, and learning flourished on every side. Between Yan, Qi, Zhao, and Wei, students seated with classics before them and names entered in school registers were beyond number. The largest schools had more than a thousand pupils; even the smallest still had several hundred. Provinces recommended outstanding scholars, commanderies sent up Filial and Incorrupt candidates, and each year more and more appeared at court to expound their learning before the throne. During the Shengui era, as the National University was about to be founded, an edict specified that sons of officials of the third rank and above, and of fifth-rank pure offices, should fill the student places. Before the selections could be made, the project was suspended once again. In the second year of Zhengguang the court at last performed the sacrifice at the National University, ordered Rector Cui Guang to lecture on the Classic of Filial Piety, and enrolled the first thirty-six National University students. After the Xiaochang era the realm fell into chaos, and few schools survived anywhere in the land. During the Yongxi era the sacrifice was again performed at the National University; and at the Xianyang Hall the court ordered Rector Liu Yin to lecture on the Classic of Filial Piety, Huangmen Li Yu to expound the Record of Rites, and Secretariat Gentleman Lu Jingxuan to lecture on the Xiaozheng chapter of the Elder Dai's Record of Rites; and enrolled seventy-two students anew. When the court moved the capital to Ye, the National University enrolled thirty-six students. By the eras of Xinghe and Wuding, once the invasions had been quelled, Confucian learning shone forth again.
3
漢世鄭玄並為眾經注解，服虔、何休各有所說。 玄易、書、詩、禮、論語、孝經，虔左氏春秋，休公羊傳，大行於河北。 王肅易亦間行焉。 晉世杜預注左氏，預玄孫坦、坦弟驥於劉義隆世並為青州刺史，傳其家業，故齊地多習之。 自梁越以下傳受講說者甚眾。 今舉其知名者附列於後云。
In Han times Zheng Xuan annotated the classics, while Fu Qian and He Xiu each had their own schools of interpretation. Zheng Xuan's commentaries on the Changes, Documents, Odes, Rites, Analects, and Classic of Filial Piety, Fu Qian's Zuo Commentary, and He Xiu's Gongyang Commentary all flourished in Hebei. Wang Su's commentary on the Changes also circulated there at times. In Jin times Du Yu annotated the Zuo Commentary. His great-great-grandsons Tan and Ji both served as governors of Qing Province under Liu Yilong and transmitted the family tradition, so the Qi region largely followed Du Yu's school. From Liang Yue onward, very many transmitted and taught these traditions. Here we list the best known of them in what follows.
4
梁越，字玄覽，新興人也。 少而好學，博綜經傳，無所不通。 性純和篤信，行無擇善。 國初為禮經博士。 太祖以其謹厚，舉動可則，拜上大夫，命授諸皇子經書。 太宗即祚，以師傅之恩賜爵祝阿侯。 後出為雁門太守，獲白雀以獻，拜光祿大夫。 卒。 子弼，早卒。
Liang Yue, whose courtesy name was Xuanlan, came from Xinxing. From youth he loved learning and mastered the classics and their commentaries so thoroughly that nothing in them was closed to him. His nature was pure, gentle, and deeply sincere; in every action he did what was right without hesitation. At the founding of the dynasty he served as doctoral instructor in the Rites Classic. The Founder Emperor, finding him prudent and steadfast and his conduct worthy of imitation, appointed him Senior Grand Master and charged him with instructing the imperial princes in the classics. When Emperor Taizong ascended the throne, he rewarded Yue's service as tutor with the title Marquis of Zhu'e. He later served as governor of Yanmen, where he captured a white sparrow and presented it to the throne; he was then appointed Grand Master of Splendid Happiness. He died in office. His son Bi died young.
5
弼子恭，襲。 降為雲中子。 無子，爵除。
Bi's son Gong inherited the marquisate. The title was later reduced to Viscount of Yunzhong. He left no heir, and the title lapsed.
6
盧醜，昌黎徒河人，襄城王魯元之族也。 世祖之為監國，醜以篤學博聞入授世祖經。 後以師傅舊恩賜爵濟陰公。 除鎮軍將軍，拜尚書，加散騎常侍，出為河內太守。 延和二年冬卒。 〈闕〉 初，中山襲爵，太和中，以老疾自免。
Lu Chou came from Tuhe in Changli and was a kinsman of Prince of Xiangcheng Lu Yuan. When Emperor Shizu was crown prince, Chou was summoned to instruct him in the classics on account of his solid learning and wide knowledge. Later, in gratitude for his service as tutor, the court granted him the title Duke of Jiyin. He was appointed General Who Pacifies the Army, made a minister of state, given the additional title of Regular Attendant of Scattered Cavalry, and later served as governor of Henei. He died in the winter of the second year of Yanhe. 〈Missing text〉 Earlier, Zhongshan had inherited the title; during the Taihe era he retired on account of age and illness.
7
子升頭，襲爵，後例降。 張偉，字仲業，小名翠螭，太原中都人也。 高祖敏，晉祕書監。 偉學通諸經，講授鄉里，受業者常數百人。 儒謹汎納，勤於教訓，雖有頑固不曉，問至數十，偉告喻殷勤，曾無慍色。 常依附經典，教以孝悌，門人感其仁化，事之如父。 性恬平，不以夷嶮易操，清雅篤慎，非法不言。 世祖時，與高允等俱被辟命，拜中書博士。 轉侍郎、大將軍樂安王範從事中郎、馮翊太守。 還，仍為中書侍郎、本國大中正。 使酒泉，慰勞沮渠無諱。 還，遷散騎侍郎。 聘劉義隆還，拜給事中、建威將軍，賜爵成臯子。 出為平東將軍、營州刺史，進爵建安公。 卒，贈征南將軍、并州刺史，諡曰康。 在州郡以仁德為先，不任刑罰，清身率下，宰守不敢為非。
His son Sheng'tou inherited the title and was later demoted by the usual precedent. Zhang Wei, whose courtesy name was Zhongye and childhood name Cuichi, came from Zhongdu in Taiyuan. His ancestor Min had served as Director of the Secretariat under the Jin. Wei mastered all the classics and taught in his home district, where his students often numbered several hundred. Confucian in bearing, prudent and open-handed, he was tireless in teaching. Even when dull students failed to understand and questioned him dozens of times, he explained with patient care and never showed irritation. He always grounded his teaching in the classics, instructing his pupils in filial piety and brotherly duty. Moved by his humane influence, they treated him as a father. His nature was calm and even; he did not change his conduct for ease or danger. Refined and deeply prudent, he would speak only what was lawful. Under Emperor Shizu he was summoned to court with Gao Yun and others and appointed Doctor of the Secretariat. He was transferred to Gentleman of the Secretariat, then served as Attendant Gentleman to General-in-Chief Prince Fan of Le'an, and later as governor of Fengyi. On returning to court he again served as Gentleman of the Secretariat and as Grand Rectifier of his native commandery. He was dispatched to Jiuquan to console Juqu Wuhui. On his return he was promoted to Gentleman of Scattered Cavalry. After returning from an embassy to Liu Yilong, he was appointed Palace Attendant and General Who Establishes Might and granted the title Viscount of Chenggao. He served as General Who Pacifies the East and governor of Ying Province, and was advanced to Duke of Jian'an. He died and was posthumously honored as General Who Conquers the South and governor of Bing Province, with the posthumous name Kang. In provincial office he put benevolence first and did not rely on punishments. By keeping himself pure he led his subordinates, and local officials did not dare misconduct themselves.
8
子仲慮，太和初，假給事中、高麗副使，尋假散騎常侍、高麗使。 後出為章武太守，加寧遠將軍。
His son Zhonglü, at the opening of the Taihe era, served provisionally as Palace Attendant and deputy envoy to Goguryeo, and soon after as Regular Attendant of Scattered Cavalry and envoy to Goguryeo. He later served as governor of Zhangwu with the additional title General Who Pacifies the Distance.
9
仲慮弟仲繼，學尚有父風，善倉、雅、林說。 太和中，官至侍御長，坐事徙西裔，道死。
Zhonglü's younger brother Zhongji inherited his father's scholarly manner and was skilled in the glossaries known as Cang, Ya, and Lin. During the Taihe era he rose to Chief of Palace Attendants, but was banished to the western frontier for an offense and died on the journey.
10
梁祚，北地泥陽人。 父劭，皇始二年歸國，拜吏部郎，出為濟陽太守。 至祚居趙郡。 祚篤志好學，歷治諸經，尤善公羊春秋、鄭氏易，常以教授。 有儒者風，而無當世之才。 與幽州別駕平恒有舊，又姊先適范陽李氏，遂攜家人僑居於薊。 積十餘年，雖覊旅貧窘而著述不倦。 恒時相請屈，與論經史。 辟祕書中散，稍遷祕書令。 為李訢所排，擯退為中書博士。 後出為統萬鎮司馬，徵為散令。 撰并陳壽三國志，名曰國統。 又作代都賦，頗行於世。 清貧守素，不交勢貴。 年八十七，太和十二年卒。
Liang Zuo came from Niyang in Beidi. His father Shao submitted to the Wei state in the second year of Huangshi, was appointed Gentleman of the Ministry of Personnel, and later served as governor of Jiyang. By Zuo's time the family had settled in Zhao Commandery. Zuo was devoted to learning and studied all the classics in turn. He was especially skilled in the Gongyang Commentary and Zheng Xuan's Changes, which he taught throughout his life. He had the bearing of a Confucian scholar but lacked the talent to make his mark in public life. He was an old friend of Ping Heng, Administrator of You Province, and his elder sister had earlier married into the Li family of Fanyang. He therefore moved his household to Ji as sojourners. For more than ten years, though living abroad in poverty, he never wearied of writing. Ping Heng often invited him to stay and discuss the classics and histories with him. He was summoned as Secretariat Attendant and gradually rose to Director of the Secretariat. Li Xin forced him aside and he was demoted to Doctor of the Secretariat. He later served as Administrator of Tongwan Garrison and was recalled as Scattered Cavalry Commandant. He compiled a merged edition of Chen Shou's Records of the Three Kingdoms under the title National Succession. He also wrote a Rhapsody on the Capital of Dai, which circulated widely in his day. Poor but upright, he kept to simplicity and would not court the powerful. He died in the twelfth year of Taihe at the age of eighty-seven.
11
子元吉，有父風。
His son Yuanji inherited his father's manner.
12
少子重，歷碎職，後為相州鎮北府參軍事。
His youngest son Chong served in minor posts and later became Staff Officer of the Northern Garrison Headquarters of Xiang Province.
13
平恒，字繼叔，燕國薊人。 祖視，父儒，並仕慕容為通宦。 恒耽勤讀誦，研綜經籍，鉤深致遠，多所博聞。 自周以降，暨於魏世，帝王傳代之由，貴臣昇降之緒，皆撰錄品第，商略是非，號曰略注，合百餘篇。 好事者覽之，咸以為善焉。 安貧樂道，不以屢空改操。 徵為中書博士。 久之，出為幽州別駕。 廉貞寡欲，不營資產，衣食至常不足，妻子不免飢寒。 後拜著作佐郎，遷祕書丞。
Ping Heng, whose courtesy name was Jishu, came from Ji in Yan Commandery. His grandfather Shi and his father Ru had both served the Murong as general-purpose court officials. Heng applied himself tirelessly to reading and recitation, mastered the classics through deep and far-reaching study, and became a man of broad learning. From the Zhou dynasty down through the Wei, he compiled and ranked the reasons dynasties rose and fell and the careers of great ministers rose and declined, judged their merits and faults, and called the work Brief Notes—more than a hundred chapters in all. Readers who took an interest in such matters all agreed that it was excellent. He was content with poverty and devoted to the Way, and never altered his principles even when his household was repeatedly destitute. He was summoned to court and appointed Doctor of the Secretariat. After some time he was posted out of the capital as Administrator of You Province. Incorruptible and abstemious, he made no effort to build up his estate; food and clothing were often scarce, and his wife and children still knew hunger and cold. Later he was appointed Editing Assistant and then promoted to Assistant Director of the Imperial Secretariat.
14
時高允為監，河間邢祐、[2]北平陽嘏、河東裴定、廣平程駿、金城趙元順等為著作佐郎，雖才學互有短長，然俱為稱職，並號長者。 允每稱博通經籍無過恒也。
At that time Gao Yun was Supervisor, while Xing You of Hejian, Yang Gu of Beiping, Pei Ding of Hedong, Cheng Jun of Guangping, Zhao Yuanshun of Jincheng, and others served as Editing Assistants. Their talents varied, yet all were regarded as competent and were known as men of standing. Gao Yun always maintained that no one surpassed Heng in thorough mastery of the classics.
15
恒即劉彧將軍王玄謨舅子。 恒三子，並不率父業，好酒自棄。 恒常忿其世衰，植杖巡舍側崗而哭，不為營事婚宦，任意官娶，故仕聘濁碎，不得及其門流。 恒婦弟鄧宗慶及外生孫玄明等每以為言。 恒曰：「此輩會是衰頓，何煩勞我。」 乃別構精廬，并置經籍於其中，一奴自給，妻子莫得而往，酒食亦不與同。 時有珍美，呼時老東安公刁雍等共飲噉之，家人無得嘗焉。 太和十年，以恒為祕書令，而恒固請為郡，未授而卒，時年七十六。 贈平東將軍、幽州刺史、都昌侯，諡曰康。
Heng was a nephew by marriage of Liu Yu's general Wang Xuamo. Heng's three sons all abandoned their father's path and, given to drink, wasted themselves. Heng often grieved that his sons' generation had fallen away; leaning on his staff he would walk the ridge beside his home and weep. He would not arrange their marriages and let them marry as officials saw fit, so their official matches grew coarse and unworthy, and none could uphold the family's standing. Heng's brother-in-law Deng Zongqing, his sister's son Sun Xuanming, and others often remonstrated with him about it. Heng said, "That bunch are sure to sink into ruin—why should I bother with them?" So he built a separate refined retreat and kept his classics there; a single servant attended him, his wife and children were forbidden to visit, and he no longer shared meals with them. Whenever there were choice delicacies, he would call the venerable Duke of Dong'an, Diao Yong, and others to share the feast; his family was never allowed a taste. In the tenth year of Taihe he was appointed Director of the Imperial Secretariat, but Heng insisted on taking a provincial post; before the appointment could be made he died, at the age of seventy-six. He was posthumously honored as General Who Pacifies the East, Governor of You Province, and Marquis of Duchang, with the posthumous name Kang.
16
子壽昌，太和初，祕書令史。 稍遷荊州征虜府錄事參軍。
His son Shouchang served in the early Taihe era as Clerk to the Director of the Imperial Secretariat. He was gradually promoted to Recording Secretary in the Jing Province headquarters of the General Who Conquers Barbarians.
17
陳奇，字脩奇，河北人也，自云晉涼州刺史驤之八世孫。 祖刃，仕慕容垂。 奇少孤，家貧，而奉母至孝。 齠齓聰識，有夙成之美。 性氣剛亮，與俗不羣。 愛玩經典，博通墳籍，常非馬融、鄭玄解經失旨，志在著述五經。 始注孝經、論語，頗傳於世，為搢紳所稱。
Chen Qi, whose courtesy name was Xiuqi, came from Hebei and claimed descent from Xiang, Governor of Liang Province under the Jin, eight generations back. His grandfather Ren had served Murong Chui. Qi was orphaned young; his family was poor, yet he served his mother with exemplary filial devotion. Even as a child he was bright and perceptive, showing the promise of precocious talent. He was by nature forceful and upright, and kept apart from ordinary company. He loved the classics and mastered the ancient texts, often faulting Ma Rong and Zheng Xuan for misreading the true intent of the scriptures, and set his heart on writing commentaries on the Five Classics. He began with commentaries on the Classic of Filial Piety and the Analects, which gained wide circulation and won praise from the gentry.
18
與河間邢祐同召赴京。 時祕書監游雅素聞其名，始頗好之，引入祕省，欲授以史職。 後與奇論典誥及詩書，雅贊扶馬鄭。 至於易訟卦天與水違行，雅曰：「自葱嶺以西，水皆西流，推此而言，易之所及自葱嶺以東耳。」 奇曰：「易理綿廣，包含宇宙。 若如公言，自葱嶺以西，豈東向望天哉？」 奇執義非雅，每如此類，終不苟從。 雅性護短，因以為嫌。 嘗眾辱奇，或爾汝之，或指為小人。 奇曰：「公身為君子，奇身且小人耳。」 雅曰：「君言身且小人，君祖父是何人也？」 奇曰：「祖，燕東部侯釐。」 [3]雅質奇曰：「侯釐何官也？」 奇曰：「三皇不傳禮，官名豈同哉？ 故昔有雲師、火正、鳥師之名。 以斯而言，世革則官異，時易則禮變。 公為皇魏東宮內侍長，侍長竟何職也？」 由是雅深憾之。 先是敕以奇付雅，令銓補祕書，雅既惡之，遂不復敍用焉。
He was summoned to the capital together with Xing You of Hejian. At that time You Ya, Supervisor of the Imperial Secretariat, had long known his reputation; he initially took a strong liking to him, brought him into the secretariat, and intended to give him a post in historiography. Later, when he discussed the Canon of Documents and the Classic of Poetry with Qi, Ya spoke in praise of Ma Rong and Zheng Xuan. When they came to the Song hexagram in the Book of Changes—"Heaven and water move contrary to each other"—Ya said, "West of the Congling Mountains all waters flow westward; if we follow that logic, the Book of Changes applies only to lands east of the Congling Mountains." Qi replied, "The principles of the Changes are vast and broad; they encompass the whole cosmos. If what you say were true, west of the Congling Mountains would people not still look eastward to behold Heaven?" Qi stood by his own reading and opposed Ya; on points like these he never simply yielded. Ya was by nature quick to shield his own shortcomings, and from this he came to resent Qi. On one occasion he publicly humiliated Qi, sometimes addressing him with familiar pronouns and sometimes calling him a petty man. Qi said, "Your lordship is a gentleman; I am but a petty man." Ya said, "You call yourself a petty man—then what sort of man was your grandfather?" Qi replied, "My grandfather was Chi, Eastern Marquis of Yan." Ya pressed him: "What office was Marquis Chi?" Qi said, "The Three Sovereigns did not hand down the rites—how could official titles remain the same? That is why antiquity knew such titles as Cloud Master, Fire Rectifier, and Bird Master. From this it follows that when the age changes offices differ, and when the times turn rites change as well. Your lordship served as Attendant Chief of the Eastern Palace under Great Wei—what office, after all, is Attendant Chief?" From that point Ya came to hate him deeply. An earlier edict had placed Qi under Ya's supervision for appointment in the secretariat, but Ya, who now despised him, never gave him a post.
19
奇冗散數年，高允與奇讎溫古籍，嘉其遠致，稱奇通識，非凡學所窺。 允微勸雅曰：「君朝望具瞻，何為與野儒辨簡牘章句？」 雅謂允有私於奇，曰：「君寧黨小人也！」 乃取奇所注論語、孝經焚於坑內。 奇曰：「公貴人，不乏樵薪，何乃燃奇論語？」 雅愈怒，因告京師後生不聽傳授。 而奇無降志，亦評雅之失。 雅製昭皇太后碑文，論后名字之美，比諭前魏之甄后。 奇刺發其非，遂聞於上。 詔下司徒檢對碑史事，乃郭后，雅有屈焉。
Qi remained idle and without appointment for several years. Gao Yun worked with him collating ancient texts, admired his far-reaching insight, and declared that Qi's comprehensive learning lay beyond ordinary scholarship. Gao Yun gently urged Ya, saying, "Your standing at court is widely watched—why wrangle over textual minutiae with rustic scholars?" Ya assumed Gao Yun was privately favoring Qi and said, "So you would actually take the side of a petty man!" He then took Qi's commentaries on the Analects and the Classic of Filial Piety and burned them in a pit. Qi said, "Your lordship is a man of rank and cannot lack firewood—why burn Qi's Analects?" Ya grew still angrier and forbade the younger scholars of the capital to transmit or teach Qi's works. Yet Qi did not soften his stance and continued to criticize Ya's mistakes. Ya composed an epitaph for Empress Dowager Zhao, praising the beauty of the empress's name and drawing a comparison with Empress Zhen of Former Wei. Qi exposed the mistake, and word of it reached the throne. An edict ordered the Minister of Education to verify the historical facts in the epitaph; the empress in question proved to be Empress Guo, and Ya was shown to be in error.
20
有人為謗書，多怨時之言，頗稱奇不得志。 雅乃諷在事云：「此書言奇不遂，當是奇假人為之。 如依律文，造謗書者皆及孥戮。」 遂抵奇罪。 時司徒、平原王陸麗知奇見枉，惜其才學，故得遷延經年，冀有寬宥。 但執以獄成，竟致大戮，遂及其家。 奇於易尤長，在獄嘗自筮卦，未及成，乃擥破而歎曰：「吾不度來年冬季！」 及奇受害，如其所占。
Someone circulated a seditious tract full of grievances against the age, and it spoke with some sympathy of Qi's thwarted ambitions. Ya then hinted to officials in charge, saying, "This book says Qi did not succeed in life—it must have been written by Qi through an accomplice. Under the law, anyone who composes a seditious book is liable to execution extending to his whole family." On that basis Qi was charged with the crime. At that time the Minister of Education, Prince of Pingyuan Lu Li, knew Qi had been wronged and valued his learning, so the case was delayed for years in the hope of mercy. But the prosecutors insisted the case was closed, and in the end he was executed, and punishment extended to his family as well. Qi was especially skilled in the Book of Changes; while in prison he once cast a divination for himself, and before it was finished he tore the lines apart and sighed, "I do not expect to live through next winter!" When Qi met his death, events unfolded exactly as he had foreseen.
21
奇初被召，夜夢星墜壓脚，明而告人曰：「星則好風，星則好雨，夢星壓脚，必無善徵。 但時命峻切，不敢不赴耳。」 奇妹適常氏，有子曰矯之，仕歷郡守。 神龜中，上書陳時政所宜，言頗忠至，清河王懌稱美之。 奇所注論語，矯之傳掌，未能行於世，其義多異鄭玄，往往與司徒崔浩同。
When Qi was first summoned, he dreamed that a star fell and crushed his foot; the next morning he told others, "Stars bring wind, stars bring rain—a dream of a star crushing one's foot can hardly be a good sign. But the summons was urgent, and I dared not refuse to go." Qi's younger sister married into the Chang clan and bore a son named Jiaozhi, who served in turn as prefect of several commanderies. During the Shengui era he submitted a memorial on what current policy ought to be; his words were notably loyal and forthright, and Prince of Qinghe Yuan Yi praised them. Qi's commentary on the Analects was handed down by Jiaozhi but never gained wide circulation; its readings often diverged from Zheng Xuan and frequently agreed with those of the Minister of Education Cui Hao.
22
常爽，字仕明，河內溫人，魏太常卿林六世孫也。 祖珍，苻堅南安太守，因世亂遂居涼州。 父坦，乞伏世鎮遠將軍、大夏鎮將、顯美侯。 爽少而聰敏，嚴正有志概，雖家人僮隸未嘗見其寬誕之容。 篤志好學，博聞強識，明習緯候，五經百家多所研綜。 州郡禮命皆不就。
Chang Shuang, whose courtesy name was Shiming, came from Wen in Henei and was the sixth-generation descendant of Lin, Grand Master of Ceremonies under Wei. His grandfather Zhen had been Administrator of Nan'an under Fu Jian; amid the chaos of the times he settled in Liang Province. His father Tan, under the Qifu regime, held the titles General Who Pacifies the Distance, Garrison Commander of Daxia, and Marquis of Xianmei. Shuang was clever from childhood, stern and upright with a strong sense of purpose; even family and servants never saw him wear a lax or playful look. He was deeply committed to learning, possessed broad knowledge and a strong memory, was well versed in apocryphal texts and celestial portents, and had extensively mastered the Five Classics and the hundred schools of thought. He declined every honorable summons issued by provinces and commanderies.
23
世祖西征涼土，爽與兄仕國歸款軍門，世祖嘉之。 賜仕國爵五品，顯美男； 爽為六品，拜宣威將軍。 是時戎車屢駕，征伐為事，貴遊子弟未遑學術，爽置館溫水之右，教授門徒七百餘人，京師學業，翕然復興。 爽立訓甚有勸罰之科，弟子事之若嚴君焉。 尚書左僕射元贊、平原太守司馬真安、著作郎程靈虬，皆是爽教所就。 崔浩、高允並稱爽之嚴教，奬厲有方。 允曰：「文翁柔勝，先生剛克，立教雖殊，成人一也。」 其為通識歎服如此。
When Emperor Shizu marched west against Liang, Shuang and his elder brother Shiguo came over to the army and surrendered; Emperor Shizu praised them for it. Shiguo was granted a fifth-rank noble title and made Baron of Xianmei; Shuang received the sixth rank and was appointed General Who Proclaims Might. At that time campaigns followed one upon another and war was the order of the day; the sons of great families had no time for study. Shuang founded a school on the east bank of the Wen River and taught more than seven hundred disciples, and learning in the capital swiftly revived. The rules Shuang set down included clear rewards and punishments, and his disciples served him as they would a strict father. Left Vice Director of the Imperial Secretariat Yuan Zan, Administrator of Pingyuan Sima Zhen'an, and Editing Gentleman Cheng Lingqiu were all trained under Shuang. Cui Hao and Gao Yun both praised Shuang's rigorous teaching and his effective methods of encouragement. Gao Yun said, "Wen Weng prevailed through gentleness; the Master prevails through firmness. Their ways of establishing a school differ, yet both succeed in shaping mature men." Such was the admiration he won from men of broad and deep learning.
24
因教授之暇，述六經略注，以廣制作，甚有條貫。 其序曰：「傳稱：『立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。』 然則仁義者人之性也，經典者身之文也，皆以陶鑄神情，啟悟耳目，未有不由學而能成其器，不由習而能利其業。 是故季路勇士也，服道以成忠烈之概； 甯越庸夫也，講藝以全高尚之節。 蓋所由者習也，所因者本也，本立而道生，身文而德備焉。 昔者先王之訓天下也，莫不導以詩書，教以禮樂，移其風俗，和其人民。 故恭儉莊敬而不煩者，教深於禮也； 廣博易良而不奢者，教深於樂也； 溫柔敦厚而不愚者，教深於詩也； 疏通知遠而不誣者，教深於書也； 潔靜精微而不賊者，教深於易也； 屬辭比事而不亂者，教深於春秋也。 夫樂以和神，詩以正言，禮以明體，書以廣聽，春秋以斷事，五者蓋五常之道相須而備，而易為之源。 故曰：「易不可見則乾坤其幾乎息矣。」 由是言之，六經者先王之遺烈，聖人之盛事也。 安可不遊心寓目，習性文身哉！ 頃因暇日，屬意藝林，略撰所聞，討論其本，名曰六經略注以訓門徒焉。」 其略注行於世。
In his spare time from teaching he wrote Brief Notes on the Six Classics to enlarge the body of scholarly work, and they were admirably well ordered. Its preface reads: "Tradition says, 'Establishing Heaven's Way means yin and yang; establishing Earth's Way means soft and hard; establishing Man's Way means benevolence and righteousness. Thus benevolence and righteousness belong to human nature, and the classics are the cultivation of the person; both serve to shape the spirit and awaken the mind. No one completes his capacity without study, and no one perfects his work without practice. Zilu was a man of force, yet by embracing the Way he attained the stature of loyal heroism; Ning Yue was an ordinary man, yet by pursuing learning he preserved a noble integrity. What one follows is practice; what one relies on is the foundation. When the foundation is set, the Way emerges; when the person is cultivated, virtue is complete. In antiquity, when the sage kings instructed all under Heaven, they always guided the people with the Poetry and Documents, taught them with Rites and Music, transformed their customs, and brought their people into harmony. To be reverent, frugal, dignified, and respectful without becoming weary—that is teaching rooted deeply in the Rites; to be broad-minded, approachable, and good without falling into excess—that is teaching rooted deeply in Music; to be gentle, sincere, and generous without becoming foolish—that is teaching rooted deeply in the Poetry; to be penetrating, discerning, and far-sighted without deceit—that is teaching rooted deeply in the Documents; to be pure, still, subtle, and precise without doing injury—that is teaching rooted deeply in the Changes; to connect language with events and compare cases without confusion—that is teaching rooted deeply in the Spring and Autumn Annals. Music harmonizes the spirit; the Book of Songs sets language right; ritual clarifies conduct; the Documents widen one's hearing; Spring and Autumn passes judgment on affairs. These five embody the Way of the five constants, each indispensable to the rest—and the Book of Changes is their wellspring. Hence the saying: "If the Changes cannot be seen, Heaven and Earth would nearly fall still." From this it follows that the Six Classics are the lasting legacy of the ancient kings—the supreme work of the sages. How could one not give one's heart and eyes to them, shaping character and refining the self! Not long ago, in idle hours, I devoted myself to the forest of learning, sketching what I had heard and probing their foundations. I called the work Brief Notes on the Six Classics, to train my disciples." His Brief Notes circulated widely.
25
爽不事王侯，獨守閑靜，講肄經典二十餘年，時人號為「儒林先生」。 年六十三，卒於家。
Shuang would not attend on princes or nobles. He lived apart in quiet, lecturing on the classics for more than twenty years, until contemporaries called him Master of the Confucian Grove. He died at home at sixty-three.
26
子文通，歷官至鎮西司馬、南天水太守、西翼校尉。 文通子景，別有傳。
His son Wentong served in turn as General Who Stabilizes the West, Administrator of Southern Tianshui, and Colonel of the Western Wing. Wentong's son Jing is treated in another biography.
27
劉獻之，博陵饒陽人也。 少而孤貧，雅好詩、傳，曾受業於勃海程玄，後遂博觀眾籍。 見名法之言，掩卷而笑曰：「若使楊墨之流不為此書，千載誰知其小也！」 曾謂其所親曰：「觀屈原離騷之作，自是狂人，死其宜矣，何足惜也！ 吾常謂濯纓洗耳，有異人之迹； 哺糟歠醨，有同物之志。 而孔子曰：『我則異於是，無可無不可。』 誠哉斯言，實獲我心。」
Liu Xianzhi came from Raoyang in Boling commandery. Orphaned and poor from boyhood, he cherished the Odes and the chronicle tradition. He studied under Cheng Xuan of Bohai, then ranged widely through the canon. When he came upon the words of the legalists, he would shut the book and laugh: "Had the Yang and Mo schools never penned this text, who a thousand years hence would know how small they were?" He once told his intimates: "Read Qu Yuan's Encountering Sorrow and you see a madman from the first. He deserved to die—why mourn him? I have always thought that washing the cap-tassel and washing the ears belong to men apart from the world; while feeding on dregs and drinking the sour lees shows a spirit at one with the herd. Yet Confucius said, "As for me, I am not like that—I may go either way, or neither." How true that is—it is precisely what I feel."
28
時人有從獻之學者，獻之輒謂之曰：「人之立身，雖百行殊途，準之四科，要以德行為首。 君若能入孝出悌，忠信仁讓，不待出戶，天下自知。 儻不能然，雖復下帷針股，躡屩從師，正可博聞多識，不過為土龍乞雨，眩惑將來，其於立身之道有何益乎？ 孔門之徒，初亦未悟，見臯魚之歎，方歸而養親。 [4]嗟乎先達，何自覺之晚也！ 束脩不易，受之亦難，敢布心腹，子其圖之。」 由是四方學者莫不高其行義而希造其門。
Whenever anyone sought instruction from Xianzhi, he would say: "To stand in the world, the hundred paths may diverge, but judged by the four categories of the sage, moral conduct must lead. If you can be filial within and deferential without—loyal, trustworthy, humane, and modest—the world will know you before you step outside. If you cannot, then even if you study behind closed curtains, jab your thigh to stay awake, and chase after masters in straw shoes, you will merely amass facts—no better than a clay dragon invoked for rain, fooling generations yet unborn. What profit is that for the art of living? Even the followers of Confucius did not grasp this at first; only after Gaoyu's lament did they go home to nourish their parents. Alas, you elders of the past—why did you see it only so late! The gift of dried meat is not given lightly, nor is it easy to receive such teaching. I speak frankly from the heart—ponder it well." After this, learners everywhere admired his integrity and yearned to study at his door.
29
獻之善春秋、毛詩，每講左氏，盡隱公八年便止，云義例已了，不復須解。 由是弟子不能究竟其說。 後本郡舉孝廉，非其好也，逼遣之，乃應命，至京，稱疾而還。 高祖幸中山，詔徵典內校書，獻之喟然歎曰：「吾不如莊周散木遠矣！ 一之謂甚，其可再乎。」 固以疾辭。 時中山張吾貴與獻之齊名，海內皆曰儒宗。 吾貴每一講唱，門徒千數，其行業可稱者寡。 獻之著錄，數百而已，皆經通之士。 於是有識者辨其優劣。 魏承喪亂之後，五經大義雖有師說，而海內諸生多有疑滯，咸決於獻之。 六藝之文，雖不悉注，然所標宗旨，頗異舊義，撰三禮大義四卷，三傳略例三卷，注毛詩序義一卷，今行於世，并章句疏三卷。 注湼槃經未就而卒。 有四子，放古、爰古、參古、脩古。
Xianzhi was master of Spring and Autumn and the Mao version of the Odes. In lecturing on the Zuo commentary he always ended at the eighth year of Duke Yin, declaring the pattern of meaning complete and further explanation unnecessary. His students therefore could never exhaust his doctrine. Later his commandery nominated him as Filial and Incorrupt, which did not suit his taste. They forced him to go; he obeyed, but once he reached the capital he claimed illness and went home. When Emperor Gaozu toured Zhongshan, an edict called him to supervise collation in the inner archives. Xianzhi sighed: "I am nothing like Zhuang Zhou's worthless timber! To be cut once is already too much—how could it happen twice?" He steadfastly refused, pleading sickness. In those days Zhang Wugui of Zhongshan stood equal in renown with Xianzhi; across the empire both were hailed as pillars of Confucian learning. Each time Wugui held forth, a thousand students gathered, but scarcely any among them had conduct or accomplishment worth mention. Xianzhi's roster held only a few hundred names, every one a scholar who had truly mastered the classics. Perceptive observers therefore judged which of the two was superior. The Wei state, rising after generations of turmoil, preserved oral traditions of the Five Classics, yet students throughout the land remained tangled in doubt—and Xianzhi settled every question. He did not annotate every line of the six arts, yet the doctrines he emphasized often broke with received opinion. He wrote Great Meaning of the Three Rites in four scrolls, Brief Patterns of the Three Commentaries in three scrolls, and Notes on the Prefaces of the Mao Odes in one scroll, all still in circulation, together with three scrolls of glosses on individual passages. He was midway through a commentary on the Nirvana Sutra when he died. He left four sons—Fanggu, Aigu, Cangu, and Xiugu.
30
放古，幼有人才。 為州從事，早亡。
Fanggu was gifted even as a boy. He became a commandery staff officer and died early.
31
爰古、參古，並傳父詩而不能精通也。
Aigu and Cangu carried on their father's teaching of the Odes but never attained his depth.
32
張吾貴，字吳子，中山人。 少聰惠口辯，身長八尺，容貌奇偉。 年十八，本郡舉為太學博士。 吾貴先未多學，乃從酈詮受禮，牛天祐受易。 詮、祐粗為開發，而吾貴覽讀一遍，便即別構戶牖。 世人競歸之。 曾在夏學，聚徒千數而不講傳，生徒竊云張生之於左氏似不能說。 吾貴聞之，謂其徒曰：「我今夏講暫罷，後當說傳，君等來日皆當持本。」 生徒怪之而已。 吾貴謂劉蘭云：「君曾讀左氏，為我一說。」 蘭遂為講。 三旬之中，吾貴兼讀杜、服，隱括兩家，異同悉舉。 諸生後集，便為講之，義例無窮，皆多新異。 蘭乃伏聽。 學者以此益奇之。 而以辯能飾非，好為詭說，由是業不久傳，而氣陵牧守，不屈王侯，竟不仕而終。
Zhang Wugui, styled Wuzi, was a native of Zhongshan. Clever and quick-tongued from boyhood, he stood eight feet tall, with a singular, commanding presence. At eighteen his commandery presented him as a doctoral lecturer at the Imperial Academy. Wugui had not read deeply at first. He took Rites from Li Quan and the Changes from Niu Tianyou. Quan and You merely opened the door for him, but Wugui read each text once and immediately built a structure of his own. Scholars everywhere flocked to him. Once, at the summer school, he assembled a thousand pupils but never expounded any commentary. His students murmured that Zhang seemed unable to lecture on the Zuo tradition. Wugui heard the talk and told his followers: "I am pausing lectures for the summer. Next I will expound the commentary—you must all bring your books tomorrow." The students were puzzled but waited. Wugui said to Liu Lan, "You have studied the Zuo commentary—lecture it for me." Lan did so. In thirty days Wugui read both Du Yu and Fu Qian, trimmed and compared the two houses, and noted every agreement and divergence. When the students gathered again, he lectured immediately—principles without limit, mostly new and startling. Lan listened, prostrate with admiration. The scholarly world wondered at him all the more. Yet he used debate to gloss over error and delighted in paradox, so his school did not last. Overbearing toward local officials, refusing to yield to nobles, he never held office and died as he had lived.
33
劉蘭，武邑人。 年三十餘，始入小學，書急就篇。 家人覺其聰敏，遂令從師，受春秋、詩、禮於中山王保安。 家貧無以自資，且耕且學。 三年之後，便白其兄：「蘭欲講書。」 其兄笑而聽之，為立黌舍，聚徒二百。 蘭讀左氏，五日一遍，兼通五經。 先是張吾貴以聰辨過人，其所解說，不本先儒之旨。 唯蘭推經、傳之由，本注者之意，參以緯候及先儒舊事，甚為精悉。 自後經義審博，皆由於蘭。 蘭又明陰陽，博物多識，為儒者所宗。 瀛州刺史裴植徵蘭講書於州城南館，植為學主，故生徒甚盛，海內稱焉。 又特為中山王英所重。 英引在館，令授其子熙、誘、略等。 蘭學徒前後數千，成業者眾，而排毀公羊，又非董仲舒，由是見譏於世。 永平中，為國子助教。 延昌中，靜坐讀書，有人叩門，門人通焉，蘭命引入。 其人葛巾單衣，入與蘭坐，謂蘭曰：「君自是學士，何為每見毀辱，理義長短，竟知在誰，而過無禮見陵也。 今欲相召，當與君正之。」 言終而出。 出後，蘭告家人。 少時而患卒。
Liu Lan came from Wuyi. Not until his thirties did he begin elementary schooling, practicing the Rapid Composition Primer. His kin noticed his sharp mind and sent him to teachers. From Wang Bao'an of Zhongshan he learned Spring and Autumn, the Odes, and Rites. His household was destitute; he alternated plowing with study. After three years he told his elder brother, "Lan wants to teach the classics." His brother laughed but indulged him, built a hall, and enrolled two hundred students. Lan read through the Zuo commentary every five days and came to know all five classics. Before this, Zhang Wugui's brilliance outshone others, yet his interpretations did not anchor in the old masters. Lan alone traced how classic and commentary fit together, staying true to the commentators' purpose and weighing apocryphal texts, omens, and earlier Ru lore—work of rare precision. From then on, deep learning in the classics flowed from Lan. He also understood yin and yang, knew nature's myriad forms, and was honored among Confucians. Pei Zhi, governor of Ying province, invited Lan to teach at the south lodge of the prefectural seat. Zhi acted as patron, the student body swelled, and fame spread across the land. Prince Ying of Zhongshan held him in particular regard. Ying kept him in residence and set him to teach his sons Xi, You, Lue, and the others. Thousands passed through Lan's school and many finished their training, but he attacked the Gongyang commentary and belittled Dong Zhongshu, and for this the world scorned him. In the Yongping era he was assistant lecturer at the Imperial University. In the Yanxing era, as he sat reading in silence, someone knocked. A pupil reported the visitor and Lan bade him enter. The stranger wore a hemp headcloth and single-layer robe. He came in, sat beside Lan, and said: "You are a man of learning—why do you endure such abuse? We know whose reasoning stands and whose falls—yet you are trampled without respect. I mean to summon you now and settle the matter with you." With that he left. When the man was gone, Lan described the visit to his household. Before long he fell ill and died suddenly.
34
孫惠蔚，字叔炳，武邑武遂人也，小字陀羅。 自言六世祖道恭為晉長秋卿，自道恭至惠蔚世以儒學相傳。 惠蔚年十三，粗通詩、書及孝經、論語； 十八，師董道季講易； 十九，師程玄讀禮經及春秋三傳。 周流儒肆，有名於冀方。
Sun Huiwei, styled Shubing, came from Wusui in Wuyi; his pet name was Tuoluo. He traced six generations back to Dao Gong, Director of Palace Attendants under Jin; from Dao Gong to Huiwei the family handed down Confucian learning. At thirteen Huiwei had a working knowledge of the Odes, Documents, Filial Classic, and Analects; at eighteen he studied the Changes with Dong Daoji; at nineteen he read the Ritual Canon and the three commentaries on Spring and Autumn under Cheng Xuan. He traveled the halls of learning and was known throughout Ji province.
35
太和初，郡舉孝廉，對策於中書省。 時中書監高閭宿聞惠蔚，稱其英辯，因相談，薦為中書博士。 轉皇宗博士。 閭被敕理定雅樂，惠蔚參其事。 及樂成，閭上疏請集朝貴於太樂，共研是非。 祕書令李彪自以才辯，立難於其間，閭命惠蔚與彪抗論，彪不能屈。 黃門侍郎張彝常與遊處，每表疏論事，多參訪焉。 十七年，高祖南征，上議告類之禮。 及太師馮熙薨，惠蔚監其喪禮，上書令熙未冠之子皆服成人之服。 惠蔚與李彪以儒學相知，及彪位至尚書，惠蔚仍太廟令。 高祖曾從容言曰：「道固既登龍門而孫蔚猶沉涓澮，朕常以為負矣。」 雖久滯小官，深體通塞，無孜孜之望，儒者以是尚焉。
Early in the Taihe reign his commandery nominated him Filial and Incorrupt; he sat for the palace examination at the Secretariat. Gao Lu, Director of the Secretariat, had long known of Huiwei's brilliance and praised his sharp speech. After they talked, Lu recommended him as a Secretariat erudite. He was moved to erudite of the imperial clan school. Lu received orders to codify the court ritual music, and Huiwei assisted. When the music was complete, Lu submitted a memorial asking that high officials gather at the Music Bureau to debate what was correct. Li Biao, Director of the Secretariat, trusting his own eloquence, challenged the work on the spot. Lu had Huiwei answer him—and Biao could not prevail. Zhang Yi, Attendant at the Yellow Gate, often kept his company; when Yi drafted memorials on state affairs he consulted Huiwei. In the seventeenth year, during Emperor Gaozu's southern campaign, the court deliberated the rites of reporting victory to Heaven and Earth. When Grand Preceptor Feng Xi died, Huiwei supervised the funeral rites and memorialized that Xi's sons, though not yet capped, should wear adult mourning dress. Huiwei and Li Biao were friends in the classics; when Biao advanced to Minister of the Secretariat, Huiwei still held the modest post of Director of the Imperial Temple. Emperor Gaozu once remarked casually: "Dao Gu has leapt the Dragon Gate, yet Sun Wei still lingers in the shallows—I have always felt ashamed of that." Though he languished in low office, he understood fortune and setback and never burned with ambition; Confucians admired him for it.
36
二十二年，侍讀東宮。 先是七廟以平文為太祖，高祖議定祖宗，以道武為太祖。 祖宗雖定，然昭穆未改。 及高祖崩，祔神主於廟，時侍中崔光兼太常卿，以太祖既改，昭穆以次而易。 兼御史中尉、黃門侍郎邢巒以為太祖雖改，昭穆仍不應易，乃立彈草欲按奏光。 光謂惠蔚曰：「此乃禮也，而執法欲見彈劾，思獲助於碩學。」 惠蔚曰：「此深得禮變。」 尋為書以與光，讚明其事。 光以惠蔚書呈宰輔，乃召惠蔚與巒庭議得失，尚書令王肅又助巒，而巒理終屈，彈事遂寢。
In the twenty-second year he became reader to the crown prince in the Eastern Palace. Earlier the seven ancestral temples had honored Emperor Pingwen as founding ancestor; Emperor Gaozu reconsidered the imperial line and set Emperor Daowu as founding ancestor instead. The imperial ancestors had been fixed, but the left-right ordering of spirit tablets in the temple had not yet been changed. After Gaozu's death, when his spirit tablet was placed in the ancestral temple, Secretariat Director Cui Guang, who also served as Minister of Ceremonies, argued that with the change of founding ancestor the zhao-mu order should be rearranged in sequence. Censor-in-Chief and Palace Attendant Xing Luan maintained that even though the founding ancestor had changed, the zhao-mu arrangement ought not to shift; he prepared an impeachment draft to accuse Guang. Guang told Huiwei, "This is ritual law, but the enforcement official wants to impeach me—I am looking to you, as a master of learning, for support." Huiwei replied, "That reading fits the principle of adapting ritual to changed circumstances." He soon sent Guang a letter explaining the case and endorsing his view. Guang submitted Huiwei's letter to the chief ministers and called Huiwei and Luan to argue the issue at court; Wang Su, head of the Ministry of Works, again backed Luan, yet Luan lost the debate and the impeachment came to nothing.
37
世宗即位之後，仍在左右敷訓經典，自冗從僕射遷祕書丞、武邑郡中正。 惠蔚既入東觀，見典籍未周，乃上疏曰：「臣聞聖皇之御世也，必幽贊人經，參天二地，憲章典故，述遵鴻猷。 故易曰：『觀乎天文以察時變，觀乎人文以化成天下。』 然則六經、百氏，圖書祕籍，乃承天之正術，治人之貞範。 是以溫柔疏遠，詩書之教； 恭儉易良，禮樂之道。 爻彖以精微為神，春秋以屬辭為化。 故大訓炳於東序，藝文光於麟閣。 斯實太平之樞宗，勝殘之要道，有國之靈基，帝王之盛業。 安上靖民，敦風美俗，其在茲乎？ 及秦棄學術，禮經泯絕。 漢興求訪，典文載舉，先王遺訓，燦然復存。 暨光武撥亂，日不暇給，而入洛之書二千餘兩。 魏晉之世，尤重典墳，收亡集逸，九流咸備。 觀其鳩閱史篇，訪購經論，紙竹所載，略盡無遺。 臣學闕通儒，思不及遠，徒循章句，片義無立。 而慈造曲覃，厠班祕省，忝官承乏，唯書是司。 而觀、閣舊典，先無定目，新故雜糅，首尾不全。 有者累帙數十，無者曠年不寫。 或篇第褫落，始末淪殘； 或文壞字誤，謬爛相屬。 篇目雖多，全定者少。 臣今依前丞臣盧昶所撰甲乙新錄，欲裨殘補闕，損併有無，校練句讀，以為定本，次第均寫，永為常式。 其省先無本者，廣加推尋，搜求令足。 然經記浩博，諸子紛綸，部帙既多，章篇紕繆，當非一二校書，歲月可了。 今求令四門博士及在京儒生四十人，在祕書省專精校考，參定字義。 如蒙聽許，則典文允正，羣書大集。」 詔許之。
Once Shizong acceded, Huiwei still attended him to expound the classics; he rose from supernumerary vice director of the retinue to secretary in the imperial library and commandery rectifier for Wuoyi. Having entered the Eastern Pavilion, Huiwei found the library holdings incomplete and memorialized: "I understand that a sage ruler in governing the world inwardly upholds the human classics, models himself on heaven and earth, takes precedent as law, and follows the grand plan. The Book of Changes says: 'Look to the heavens to observe seasonal change; look to human culture to transform the realm.' The Six Classics, the hundred philosophers, books and secret texts are heaven's proper arts and the enduring standards for ruling people. Thus through gentle distance come the teachings of the Odes and Documents; respect, frugality, ease, and integrity are the path of Ritual and Music. The Changes' component texts find their divinity in refinement; the Spring and Autumn achieves transformation through layered phrasing. Great instruction blazes in the eastern hall; literary treasures gleam in the Qilin Pavilion. It is the hinge of great peace, the key to overcoming violence, the spiritual base of dynasties, and the crowning work of sage rulers. Securing the throne and quieting the people, refining custom and elevating morals—does this not begin here? Under the Qin, when scholarship was cast aside, the ritual canon was lost. The Han, on rising, searched them out; canonical writings were collected anew and the sages' legacy lived again. Even Guangwu, amid rebellion, scarcely had time to eat, yet books entering Luoyang filled more than two thousand carts. Wei and Jin especially treasured the canon; gathering what had vanished, they restored the nine traditions. They collated histories, bought classics and commentaries, and on paper and bamboo little was left missing. I am no comprehensive scholar; my vision is narrow—I can only follow lines and clauses and hold to no wider insight. Yet Your Majesty's grace placed me in the secret archive; I serve in a gap-filling post with books alone as my charge. The Pavilion and Archive collections had never had a fixed catalogue; old and new were jumbled and many volumes lacked beginnings or ends. Some titles filled dozens of fascicles; others went years without being copied at all. Some volumes lost sections; openings and closings were destroyed; others had broken text and mistaken characters, error piled on error. Titles were plentiful, but fully intact editions were rare. I propose to follow Director Lu Chang's new catalogue in jia and yi ranks—to mend gaps, merge redundancies, collate punctuation into a definitive edition, copy it in sequence, and fix it as the permanent standard. Where a department lacks a text, search widely until the collection is complete. The canon is vast and the philosophers many; with countless fascicles and tangled chapters, one or two collators cannot finish the work in a year. I request forty Four Gates erudites and capital scholars to work in the Secretariat full-time on collation and agreed readings. With Your Majesty's consent, the canon will be set right and the library fully gathered." The emperor granted the request.
38
又兼黃門侍郎，遷中散大夫，仍兼黃門。 久之，正黃門侍郎，代崔光為著作郎，才非文史，無所撰著，唯自披其傳注數行而已。 遷國子祭酒、祕書監，仍知史事。 延昌二年，追賞侍講之勞，封棗強縣開國男，食邑二百戶。 肅宗初，出為平東將軍、濟州刺史。 還京，除光祿大夫。 魏初已來，儒生寒宦，惠蔚最為顯達。 先單名蔚，正始中，侍講禁內，夜論佛經，有愜帝旨，詔使加「惠」，號惠蔚法師焉。 神龜元年卒于官，時年六十七。 賜帛五百匹，贈大將軍、[5]瀛州刺史，諡曰戴。
He also served as Palace Attendant, was promoted to palace counsellor, and retained that attendant appointment. Later he became regular palace attendant and succeeded Cui Guang as compiler; he lacked gift for historiography and produced nothing except a few lines of self-commentary on his biography. He rose to director of the National University and superintendent of the Secretariat, still managing historical work. In Yan chang year two his lecturing service was rewarded; he received the barony of Zaoqiang with two hundred households. When Suzong began his reign, Huiwei left the capital as general who pacifies the east and governor of Ji. On return he was made grand master of splendid happiness. From early Wei onward, no Confucian from a modest background had risen as high as Huiwei. Originally named Wei alone, during Zhengshi he lectured in the inner palace; his nightly exposition of Buddhist sutras pleased the emperor, who added Hui to his name and called him Dharma Master Huiwei. In Shen gui year one he died in office at sixty-seven. He received five hundred bolts of silk; posthumously he was made grand general and governor of Ying, with posthumous name Dai.
39
子伯禮，襲封。 伯禮善隸書。 拜奉朝請、員外散騎侍郎、寧朔將軍、步兵校尉、國子博士。 卒，贈輔國將軍、巴州刺史。
His son Bolí succeeded to the fief. Bolí excelled at clerical calligraphy. He held posts as court gentleman for attendance, supernumerary palace cadre gentleman, general who pacifies the north, colonel of the footsoldiers, and national university erudite. At his death he was posthumously general who assists the state and governor of Ba.
40
子產同，襲。 少有才學，早亡，時人惜之。
His son Chantong succeeded. Talented and learned from youth, he died early—to contemporaries' sorrow.
41
徐遵明，字子判，華陰人也。 身長八尺，幼孤好學。 年十七，隨鄉人毛靈和等詣山東求學。 至上黨，乃師屯留王聰，受毛詩、尚書、禮記。 一年，便辭聰詣燕趙，師事張吾貴。 吾貴門徒甚盛，遵明伏膺數月，乃私謂其友人曰：「張生名高而義無檢格，凡所講說，不愜吾心，請更從師。」 遂與平原田猛略就范陽孫買德受業。 一年，復欲去之。 猛略謂遵明曰：「君年少從師，每不終業，千里負帙，何去就之甚。 如此用意，終恐無成。」 遵明曰：「吾今始知真師所在。」 猛略曰：「何在？」 遵明乃指心曰：「正在於此。」 乃詣平原唐遷，納之，居於蠶舍。 讀孝經、論語、毛詩、尚書、三禮，不出門院，凡經六年，時彈箏吹笛以自娛慰。 又知陽平館陶趙世業家有服氏春秋，是晉世永嘉舊本，遵明乃往讀之。 復經數載，因手撰春秋義章，為三十卷。
Xu Zunming, styled Zipan, came from Huayin. Eight feet in height, orphaned early, he devoted himself to study. At seventeen he went east with townsman Mao Linghe and others to find masters. In Shangdang he studied the Mao Odes, Documents, and Record of Ritual under Wang Cong of Tunliu. After a year he left Cong for Yan and Zhao to study under Zhang Wugui. Wugui had a huge following; Zunming studied under him for months, then told a friend privately, "Zhang is famous but undisciplined; his teaching does not suit me—I must change teachers." With Tian Menglue of Pingyuan he went to Fan Yang to study under Sun Maide. A year later he wanted to move on again. Menglue said, "You are still young; with each master you never finish; you haul your books a thousand li—why this constant moving? At this rate you may never accomplish anything." Zunming replied, "I have finally found where the real teacher is." Menglue asked, "Where?" Zunming pointed to his heart: "Here." He sought out Tang Qian of Pingyuan, who accepted him and housed him in a silkworm shed. For six years he never left the compound, reading Filial Piety, Analects, Mao Odes, Documents, and the three Rituals, sometimes playing zither and flute for solace. Learning that Zhao Shiye of Guantao in Yangping owned the Fu clan Spring and Autumn, a Jin Yongjia-era text, he went to study it. Several years later he compiled his own Explications of the Spring and Autumn in thirty fascicles.
42
是後教授，門徒蓋寡，久之乃盛。 遵明每臨講坐，必持經執疏，然後敷陳，其學徒至今浸以成俗。 遵明講學於外二十餘年，海內莫不宗仰。 頗好聚歛，有損儒者之風。
When he began to teach, disciples were few; only after long years did his school flourish. Each time he lectured he held classic and commentary in hand before speaking—a habit his students still observe. He taught away from home for over twenty years; all under heaven revered him. He liked to gather money, which sat ill with the Confucian ideal.
43
後廣平王懷聞而徵焉。 至而尋退，不好京輦。 孝昌末，南渡河，客於任城。 以兗州有舊，因徙居焉。 永安初，東道大使元羅表薦之，竟無禮辟。 二年，元顥入洛，任城太守李湛將舉義兵，遵明同其事。 夜至民間，為亂兵所害，時年五十五。
Prince Huai of Guangling later summoned him on hearing his fame. He came but soon left, having no taste for the capital. Near the end of Xiaochang he crossed south of the river and stayed in Rencheng. Old connections in Yan Province led him to settle there. In Yong'an's opening year Yuan Luo as eastern commissioner recommended him, but no office was conferred. In year two, as Yuan Hao entered Luoyang, Prefect Li Zhan of Rencheng planned to raise loyal troops and Zunming joined him. Going among the people by night, he was slain by disorderly troops at fifty-five.
44
永熙二年，遵明弟子通直散騎常侍李業興表曰：「臣聞行道樹德，非求利於當年； 服義履仁，豈邀恩於沒世。 但天爵所存，果致式閭之禮； 民望攸屬，終有祠墓之榮。 伏見故處士兗州徐遵明生在衡泌，弗因世族之基； 長於原野，匪乘雕鏤之地。 而託心淵曠，置情恬雅，處靜無悶，居約不憂。 故能垂簾自精，下帷獨得，鑽經緯之微言，研聖賢之妙旨。 莫不入其門戶，踐其堂奧，信以稱大儒於海內，擅明師於日下矣。 是故眇眇四方，知音之類，延首慕德，跂踵依風。 每精廬暫闢，杖策不遠千里； 束脩受業，編錄將踰萬人。 固已企盛烈於西河，擬高蹤於北海。 若慕奇好士，愛客尊賢，罷吏遊梁，紛而成列。 遵明以碩德重名，首蒙禮命，曳裾雅步，眷同置醴。 黃門李郁具所知明，方申薦奏之恩，處心守壑之志，潛居樂道，遂往不歸。 故北海王入洛之初，率土風靡，遵明確然守志，忠潔不渝，遂與太守李湛將誅叛逆。 時有邂逅，受斃凶險。 至誠高節，堙沒無聞，朝野人士，相與嗟悼。 伏惟陛下遠應龍序，俯執天衷，每端聽而忘昃，常坐思而候曉。 雖微功小善，片言一行，莫不衣裳加室，玉帛在門。 況遵明冠蓋一時，師表當世，溘焉冥沒，旌紀寂寥。 逝者長辭，無論榮價，文明敍物，敦厲斯在。 臣託跡諸生，親承顧眄，惟伏膺之義，感在三之重，是以越分陳愚，上諠幄座。 特乞加以顯諡，追以好爵，仰申朝廷尚德之風，下示學徒稽古之利。 若宸鑒昭回，曲垂矜採，則荒墳千載，式貴生平。」 卒無贈諡。
In Yongxi year two his disciple Li Yexing, regular palace attendant, memorialized: "To practice the Way and cultivate virtue is not to seek reward in life; to hold to righteousness and walk in humanity is not to court favor after death. Yet heaven's nobility, once possessed, may win village-gate honors; the people's regard can at last bring ancestral shrine and tomb glory. I observe that the late recluse Xu Zunming of Yan lived by quiet waters without a great clan's base; he grew in the wilds, not on inlaid floors. He fixed his mind on depth and openness, his spirit on calm refinement; in solitude he was untroubled, in modest living untroubled by care. Behind closed curtains he perfected himself; alone under the study screen he mastered the classics' subtlest phrases and the sages' deepest intent. All who came entered his gate and inner hall; he was hailed a great Confucian under heaven and a leading teacher of the age. From far corners, kindred spirits craned their necks for his virtue and stood on tiptoe in his wake. When his study briefly opened, disciples would travel a thousand li without hesitation; with presentation gifts they came to study—nearly ten thousand names in the rolls. He stood beside the glory of Xihe and the lofty footsteps of the North Sea. Like the host who cherishes talent and honors guests, who leaves office to roam—students gathered in ranks. Zunming, eminent in virtue and name, was first called with full ceremony; he was honored as a guest for whom wine is placed. Li Yu of the palace staff knew him and was about to recommend him, but Zunming chose seclusion and joy in the Way and departed, never to return. When the Prince of Beihai entered Luoyang and the realm swayed, Zunming held firm, loyal and unstained, and with Prefect Li Zhan plotted against the rebels. By ill chance he fell in violent death. Supreme loyalty and high principle sank unknown; officials and commoners alike grieved. Your Majesty, aligned with the dragon's reign and holding heaven's intent, listens until sunset is forgotten and sits in thought awaiting dawn. Even the smallest merit, the briefest word or act, wins added robes and gifts at one's door. All the more for Zunming, foremost in rank and example in his day—struck down in silence, his memorials left bare. The dead do not return; yet to order civilization and instruct the world is to exalt and inspire the living. I stand among his students and received his guidance; bound by reverence and triple obligation, I overstep rank to speak before the throne. I ask a posthumous title and noble rank, that the court's esteem for virtue shine forth and students see the reward of classical learning. Should Your Majesty look with favor, his humble grave will for a millennium honor his life. No posthumous honors were given.
45
董徵，字文發，頓丘衞國人也。 祖英，高平太守。 父虬，郡功曹。 徵身長七尺二寸，好古，學尚雅素。 年十七，師清河監伯陽，受論語、毛詩、春秋、周易，就河內高望崇受周官，後於博陵劉獻之遍受諸經。 數年之中，大義精練，講授生徒。 太和末，為四門小學博士。 後世宗詔徵入琁華宮，令孫惠蔚問以六經，仍詔徵教授京兆、清河、廣平、汝南四王，後特除員外散騎侍郎。 清河王懌之為司空、司徒，引徵為長流參軍。 懌遷太尉，徵為倉曹參軍。 出為沛郡太守，加揚烈將軍。 入為太尉司馬，俄加輔國將軍。 未幾，以本將軍除安州刺史。 徵因述職，路次過家，置酒高會，大享邑老，乃言曰：「腰龜返國，昔人稱榮； 仗節還家，云胡不樂。」 因誡二三子弟曰：「此之富貴，匪自天降，乃勤學所致耳。」 時人榮之。 入為司農少卿、光祿大夫。 徵出州入卿，匪唯學業所致，亦由汝南王悅以其師資之義，為之啟請焉。 永安初，加平東將軍，尋以老解職。 永熙二年卒。 出帝以徵昔授父業，故優贈散騎常侍、都督相殷滄三州諸軍事、車騎大將軍、儀同三司、尚書左僕射、相州刺史，諡曰文烈。
Dong Zheng, styled Wenfa, came from Weiguo in Dunqiu. Grandfather Ying served as administrator of Gaoping. His father Qiu was commandery merit officer. He stood seven feet two inches, loved the ancients, and studied in refined plainness. At seventeen he studied the Analects, Mao Odes, Spring and Autumn, and Changes under Jian Boyang of Qinghe; the Offices of Zhou under Gao Wangchong of Henei; and all classics under Liu Xianzhi of Boling. In a few years he mastered the classics in depth and began teaching disciples. At Taihe's end he became erudite at the Four Gates elementary school. Shizong summoned him to the Jade Flower Palace for examination on the Six Classics by Sun Huiwei, had him tutor four princes, and later appointed him supernumerary palace cadre gentleman. When Prince Yi of Qinghe became minister of works and then minister over the masses, he took Zheng as senior adjutant. When Yi became grand commandant, Zheng served as granary bureau adjutant. He left the capital as administrator of Pei, with the additional rank general who raises the array. He returned as vice minister under the grand commandant and soon gained the additional title general who assists the state. Shortly he was made governor of An with that general's rank. Traveling to his post he stopped at home, feasted the district elders, and said, "To return home wearing the provincial seal was called honor of old; to come back with imperial credentials—why would one not rejoice?" He told his younger relatives, "This rank and wealth did not drop from the sky—it came from hard study alone." Contemporaries admired him for this. He became vice minister of revenue and grand master of splendid happiness. His rise from province to court owed not only to scholarship—Prince Yue of Runan also petitioned out of respect as his former teacher. In Yong'an's opening he received general who pacifies the east; soon he retired for age. He died in Yongxi year two. The deposed emperor, remembering Zheng had taught his father, posthumously made him regular palace attendant, area commander, general of chariots and cavalry with three-duke honors, left vice minister of works, and governor of Xiang, with posthumous name Wenlie.
46
子仲曜，武定末，儀同開府屬。
His son Zhongyao at Wuding's end served on a staff with chief commandant credentials.
47
刁沖，字文朗，勃海饒安人也，鎮東將軍雍之曾孫。 十三而孤，孝慕過人。 其祖母司空高允女，聰明婦人也，哀其早孤，撫養尤篤。 沖免喪後便志學他方，高氏泣涕留之，沖終不止。 雖家世貴達，乃從師於外，自同諸生。 於時學制，諸生悉日直監厨，沖雖有僕隸，不令代己，身自炊爨。 每師受之際，發情精專，不捨晝夜，殆忘寒暑。 學通諸經，偏修鄭說，陰陽、圖緯、算數、天文、風氣之書莫不關綜，當世服其精博。 刺史郭祚聞其盛名，訪以疑義，沖應機解辯，無不祛其久惑。 後太守范陽盧尚之、刺史河東裴植並徵沖為功曹、[6]主簿，非所好也，受署而已，不關事務。 惟以講學為心，四方學徒就其受業者歲有數百。
Diao Chong, styled Wenlang, of Rao'an in Bohai, was great-grandson of General Who Guards the East Yong. Orphaned at thirteen, his mourning devotion surpassed others. His grandmother, daughter of Minister of Works Gao Yun, pitying his early loss, raised him with special care. When mourning ended he wished to study away; the Gaos wept and begged him to stay, but he would not. Though his clan was eminent, he studied outside like any common student. School rules required students to supervise the kitchen in rotation; Chong had servants but cooked for himself. In study he gave himself utterly, day and night, heedless of season. He mastered the classics, especially Zheng's commentaries, and also yin-yang lore, prognostic texts, mathematics, astronomy, and wind omen books—esteemed for depth and breadth. Governor Guo Zuo sought him out with hard questions; Chong's replies always cleared old doubts. Administrators Lu Shangzhi and Governor Pei Zhi summoned him as merit officer and chief clerk; he accepted titles but did not handle business. He lectured only; hundreds of students came each year from all quarters.
48
沖雖儒生，而執心壯烈，不畏強禦。 延昌中，世宗舅司徒高肇擅恣威權，沖乃抗表極言其事，辭旨懇直，文義忠憤。 太傅、清河王懌覽而歎息。
A Confucian by trade, he was bold and unafraid of the mighty. During Yan chang, Gao Zhao, the emperor's uncle, abused power; Chong memorialized against him in blunt, loyal language. Grand Tutor Prince Yi of Qinghe read it and sighed.
49
先是沖曾祖雍作行孝論以誡子孫，稱：「古之葬者衣之以薪，不封不樹，後世聖人易之棺椁。 其有生則不能致養，死則厚葬過度。 及於末世，至蘧蒢裹尸，倮而葬者。 確而為論，並非折衷。 既知二者之失豈宜同之。 當令所存者棺厚不過三寸，高不過三尺，弗用繒綵，斂以時服。 轜車止用白布為幔，不加畫飾，名為清素車。 又去挽歌、方相，并盟器雜物。」 及沖祖遵將卒，敕其子孫令奉雍遺旨。 河南尹丞張普惠謂為太儉，貽書於沖叔整議其進退。 整令與通學議之，沖乃致書國學諸儒以論其事，學官竟不能答。
His great-grandfather Yong had written a discourse on filial conduct for his heirs: "Ancient burials used firewood wraps without mound or tree; later sages introduced coffins. In life they fail to care for parents; in death they bury with wasteful splendor. At civilization's end some wrapped bodies in rush mats and buried them bare. To insist on either extreme misses the middle way. Knowing both fail, one should follow neither blindly. Coffins should be no more than three inches thick and three feet high, without brocade, the body dressed in ordinary clothes. The hearse should have a white cloth canopy only, unpainted—the "clear and plain cart." Omit dirges, exorcist masks, and grave goods as well." When grandfather Zun lay dying he ordered descendants to obey Yong's will. Henan assistant director Zhang Puhui deemed it too austere and wrote Chong's uncle Zheng to debate the matter. Zheng consulted fellow students; Chong wrote the national university scholars, who could not refute him.
50
沖以嫡傳祖爵東安侯。 京兆王繼為司空也，並以高選頻辟記室參軍。 肅宗將親釋奠，於是國子助教韓神固與諸儒詣國子祭酒崔光、吏部尚書甄琛，舉其才學，奏而徵焉。 及卒，國子博士高涼及范陽盧道侃、[7]盧景裕等復上狀陳沖業行，議奏諡曰安憲先生，祭以太牢。 子欽，字志儒。 早亡。
As eldest heir Chong inherited the marquisate of Dong'an. When Prince Ji of Jingzhao became minister of works he repeatedly chose Chong as secretariat recorder. As Suzong prepared to sacrifice in person, Han Shengu and other scholars recommended Chong to Director Jingyu and Minister Zhen Chen; he was summoned on memorial. At his death erudites Gao Liang, Lu Daokan, and Lu Jingyu memorialized for posthumous title Master Anxian and grand victim sacrifice. His son Qin, styled Zhiru. He died young.
51
盧景裕，字仲儒，小字白頭，范陽涿人也。 章武伯同之兄子。 少聰敏，專經為學。 居拒馬河，將一老婢作食，妻子不自隨從。 又避地大寧山，不營世事，居無所業，惟在注解。 其叔父同職居顯要，而景裕止於園舍，情均郊野，謙恭守道，貞素自得。 由是世號居士。
Lu Jingyu, styled Zhongru, nicknamed Whitehead, came from Zhuo in Fanyang. He was nephew of Marquis of Zhangwu Tong. Clever from youth, he devoted himself to the classics. On the Juma River one old servant cooked for him; his family did not live with him. Fleeing chaos on Mount Daning, he shunned affairs and did nothing but write commentaries. While uncle Tong held high office, Jingyu lived in a garden cottage, plain as the countryside, humble and content on the Way. Hence men called him the Recluse.
52
前廢帝初，除國子博士，參議正聲，甚見親遇，待以不臣之禮。 永熙初，以例解。 天平中，還鄉里，與邢子才、魏季景、魏收、邢昕等同徵赴鄴。 景裕寓託僧寺，講聽不已。 未幾，歸本郡。
Under the former deposed emperor he became national university erudite to help fix the pitch pipes, favored and treated almost as an equal. At Yongxi's opening he left office under routine. In Tianping he went home, then with Xing Zicai, Wei Jijing, Wei Shou, and Xing Xin was summoned to Ye. He stayed at a monastery and never ceased teaching and listening. Soon he returned to his commandery.
53
河間邢摩納與景裕從兄仲禮據鄉作逆，逼其同反，以應元寶炬。 齊獻武王命都督賀拔仁討平之。 聞景裕經明行著，驛馬特徵，既而舍之，使教諸子。 在館十日一歸家，隨以鼎食。 景裕風儀言行，雅見嗟賞。 先是景裕注周易、尚書、孝經、論語、禮記、老子，其毛詩、春秋左氏未訖。 齊文襄王入相，於第開講，招延時儁，令景裕解所注易。 景裕理義精微，吐發閑雅。 時有問難，或相詆訶，大聲厲色，言至不遜，而景裕神彩儼然，風調如一，從容往復，無際可尋。 由是士君子嗟美之。
Xing Monuo of Hejian and cousin Zhongli rebelled locally and forced Jingyu's circle to join Yuan Baoju. Prince Xianwu of Qi sent Heba Ren to put down the revolt. Learning Jingyu was eminent in learning and conduct, he summoned him by post horse, then set him to teach the princes. Every ten days in the princes' household he went home, attended with rich food. His manner and speech won elegant praise. He had commented on the Changes, Documents, Filial Piety, Analects, Record of Ritual, and Laozi; Mao Odes and Zuo Commentary remained incomplete. When Prince Wenxiang became chancellor he lectured at home, gathered talent, and had Jingyu explain his Changes commentary. His reasoning was fine and his speech calm and polished. Some challengers shouted abuse, yet Jingyu stayed serene and answered without opening. Scholars admired him for it.
54
初，元顥入洛，[8]以為中書郎。 普泰初，復除國子博士。 進退其間，未曾有得失之色。 性清靜，淡於榮利，弊衣粗食，恬然自安，終日端嚴，如對賓客。 興和中，補齊王開府屬，卒於晉陽，齊獻武王悼惜之。
When Yuan Hao entered Luoyang he was made palace secretary. At Putai's opening he again became national university erudite. Through promotion and demotion his face never changed. Clear and quiet by nature, indifferent to rank, in patched clothes and plain food, always dignified as before guests. In Xinghe he served Prince Qi as staff officer and died at Jinyang; Prince Xianwu grieved.
55
景裕雖不聚徒教授，所注易大行於世。 又好釋氏，通其大義。 天竺胡沙門道悕每論諸經論，輒託景裕為之序。 景裕之敗也。 繫晉陽獄，至心誦經，枷鎖自脫。 是時又有人負罪當死，夢沙門教講經，覺時如所夢，默誦千遍，臨刑刀折，主者以聞，赦之。 此經遂行於世，號曰高王觀世音。
Though he did not maintain a school, his Changes commentary circulated widely. He also favored Buddhism and understood its core teachings. The Indian monk Daoxi always asked Jingyu to preface his sutra discussions. When Jingyu fell into trouble. Imprisoned at Jinyang, he chanted sutras devoutly and his shackles fell off. Another condemned man dreamed a monk taught him a sutra; he recited it a thousand times; at execution the blade broke and he was pardoned. That sutra spread as the High King Avalokitesvara Sutra.
56
李同軌，趙郡高邑人，陽夏太守義深之弟。 體貌魁岸，腰帶十圍，學綜諸經，多所治誦，兼讀釋氏，又好醫術。 年二十二，舉秀才，射策，除奉朝請，領國子助教。 轉著作郎，典儀注，修國史，遷國子博士，加征虜將軍。 永熙二年，出帝幸平等寺，僧徒講法，敕同軌論難，音韻閑朗，往復可觀，出帝善之。 三年春，釋菜，詔延公卿學官於顯陽殿，敕祭酒劉廞講孝經，黃門李郁講禮記，中書舍人盧景宣解大戴禮夏小正篇。 時廣招儒學，引令預聽。 同軌經義素優，辯析兼美，而不得執經，深為慨恨。 天平中，轉中書侍郎。 興和中，兼通直散騎常侍，使蕭衍。 衍深耽釋學，遂集名僧於其愛敬、同泰二寺，講𣵀盤大品經，引同軌預席。 衍兼遣其朝臣並共觀聽。 同軌論難久之，道俗咸以為善。 盧景裕卒，齊獻武王引同軌在館教諸公子，甚加禮之。 每旦入授，日暮始歸。 緇素請業者，同軌夜為說解，四時恒爾，不以為倦。 武定四年夏卒，年四十七。 時人傷惜之，齊獻武王亦殊嗟悼，贈襚甚厚。 贈驃騎大將軍、瀛州刺史，諡曰康。
Li Tonggui of Gaoyi in Zhao was younger brother of Yangxia administrator Yaci. Imposing in build, with a ten-span waist, he mastered many classics, read Buddhist texts, and studied medicine. At twenty-two he passed the presented scholar examination, became court gentleman for attendance and national university assistant erudite. He became compiler, handled ritual codes, edited national history, rose to national university erudite, and received general who subdues barbarians. In Yongxi year two the deposed emperor visited Pingdeng Temple for dharma debate and ordered Tonggui to argue; his voice was clear and the exchange pleased the emperor. In spring of year three, at the capped sacrifice, officials and scholars gathered at Xianyang Hall; Liu Yan lectured on Filial Piety, Li Yu on the Record of Ritual, and Lu Jingxuan on the Elder Dai Summer Offices. Many scholars were summoned to attend. Tonggui excelled in doctrine and debate yet could not lead the classic lecture—to his lasting regret. In Tianping he became vice director of the palace secretariat. In Xinghe he also served as regular palace attendant and envoy to Xiao Yan. Deep in Buddhist study, Xiao Yan gathered monks at Ai'jing and Tongtai to expound the Nirvana Sutra and seated Tonggui among them. He also had his ministers attend. Tonggui debated long; monks and laymen alike praised him. After Lu Jingyu's death, Prince Xianwu had Tonggui teach the princes in the lodge with high honor. Each day he taught from morning until evening. Those who sought teaching he instructed at night as well, year round, never weary. He died in summer, Wuding year four, at forty-seven. Contemporaries mourned him; Prince Xianwu grieved and gave rich funeral gifts. Posthumously he was general of agile cavalry and governor of Ying, posthumous name Kang.
57
李業興，上黨長子人也。 祖虬，父玄紀，並以儒學舉孝廉。 玄紀卒於金鄉令。 業興少耿介，志學精力，負帙從師，不憚勤苦。 耽思章句，好覽異說。 晚乃師事徐遵明於趙魏之間。 時有漁陽鮮于靈馥亦聚徒教授，而遵明聲譽未高，著錄尚寡。 業興乃詣靈馥黌舍，類受業者。 靈馥乃謂曰：「李生久逐羌博士，何所得也？」 業興默爾不言。 及靈馥說左傳，業興問其大義數條，靈馥不能對。 於是振衣而起曰：「羌弟子正如此耳！」 遂便徑還。 自此靈馥生徒傾學而就遵明。 遵明學徒大盛，業興之為也。
Li Yexing came from Changzi in Shangdang. Grandfather Qiu and father Xuanji both became filial-and-incorrupt through Confucian study. Xuanji died as magistrate of Jinxiang. From youth he was stubborn and studious, bearing books to teachers without flinching from hardship. He brooded over lines and clauses and loved unorthodox texts. Only later did he study under Xu Zunming in Zhao and Wei. Xianyu Lingfu of Yuyang also taught, while Zunming's fame was still modest and his roster small. Yexing went to Lingfu's school posing as a student. Lingfu said, "You have long run after that Qiang master—what have you learned?" Yexing said nothing. When Lingfu lectured on the Zuo Commentary, Yexing asked major points Lingfu could not answer. He shook his robe, stood, and said, "So much for a Qiang master's pupil!" And went straight home. After that Lingfu's students flocked to Zunming. Zunming's school swelled—thanks to Yexing.
58
後乃博涉百家，圖緯、風角、天文、占候無不詳練，尤長算歷。 雖在貧賤，常自矜負，若禮待不足，縱於權貴，不為之屈。 後為王遵業門客。 舉孝廉，為校書郎。 以世行趙𢾺曆，節氣後辰下算，延昌中，業興乃為戊子元曆上之。 於時屯騎校尉張洪、盪寇將軍張龍祥等九家各獻新曆，世宗詔令共為一曆。 洪等後遂共推業興為主，成戊子曆，[9]正光三年奏行之。 事在律曆志。 累遷奉朝請。 臨淮王彧征蠻，引為騎兵參軍。 後廣陵王淵北征，復為外兵參軍。 業興以殷曆甲寅，黃帝辛卯，徒有積元，術數亡缺，業興又修之，各為一卷，傳於世。
Later he mastered the hundred schools, prognostics, wind omens, astronomy, and divination, especially calendrics. Though poor he held himself high; insufficient courtesy from the mighty he would not accept. He later served Wang Zunye as client. Nominated filial and incorrupt, he became collator. The reign used the Zhao Xian calendar with drifting solar terms; in Yan chang Yexing submitted the Wuzi Origin Calendar. Nine scholars including Zhang Hong and Zhang Longxiang each offered new calendars; Shizong ordered one unified calendar. They made Yexing lead author of the Wuzi calendar, enacted in Zheng guang year three. Recorded in the treatise on pitch pipes and calendars. He rose to court gentleman for attendance. Prince Yu of Linhuai took him as cavalry adjutant on a southern campaign. When Prince Yuan of Guangling marched north he again served as outer corps adjutant. He revised deficient Yin-era calendar tables in two fascicles that circulated.
59
建義初，敕典儀注，未幾除著作佐郎。 永安二年，以前造曆之勳，賜爵長子伯。 遭憂解任，尋起復本官。 元曄之竊號也，除通直散騎侍郎。 普泰元年，沙汰侍官，業興仍在通直，加寧朔將軍。 又除征虜將軍、中散大夫，仍在通直。 太昌初，轉散騎侍郎，仍以典儀之勤，特賞一階，除平東將軍、光祿大夫，尋加安西將軍。 後以出帝登極之初，預行禮事，封屯留縣開國子，食邑五百戶。 轉中軍將軍、通直散騎常侍。 永熙三年二月，出帝釋奠，業興與魏季景、溫子昇、竇瑗為摘句。 後入為侍讀。
At Jianyi's start he managed ritual codes; soon he became assistant compiler. In Yong'an year two he received the barony of Changzi for calendar work. He resigned for mourning but soon returned to office. When Yuan Ye seized the throne he became regular vice director of the palace cadre. In Putai year one, after an attendant purge, he kept his post with general who pacifies the north. He also became general who conquers barbarians and palace counsellor, still in the regular cadre. In Taichang he became vice director of the palace cadre, gained a rank for ritual service, and received eastern and western general titles. For helping at the deposed emperor's accession rites he received the viscounty of Tunliu, five hundred households. He became general of the central army and regular palace attendant. In Yongxi year three, month two, at the capped sacrifice Yexing, Wei Jijing, Wen Zisheng, and Dou Yuan chose texts. He later became lecturer-in-attendance.
60
遷鄴之始，起部郎中辛術奏曰：「今皇居徙御，百度創始，營構一興，必宜中制。 上則憲章前代，下則模寫洛京。 今鄴都雖舊，基址毀滅，又圖記參差，事宜審定。 臣雖曰職司，學不稽古，國家大事非敢專之。 通直散騎常侍李業興碩學通儒，博聞多識，萬門千戶，所宜訪詢。 今求就之披圖案記，考定是非，參古雜今，折中為制，召畫工并所須調度，具造新圖，申奏取定。 庶經始之日，執事無疑。」 詔從之。 天平二年，除鎮南將軍，尋為侍讀。 於時尚書右僕射、營構大將高隆之被詔繕治三署樂器、衣服及百戲之屬，乃奏請業興共參其事。
When the court moved to Ye, Director of Construction Xin Shu memorialized that new capital building must follow central norms. It should follow former dynasties above and Luoyang below. Ye's foundations were ruined and maps conflicted—matters needed fixing. I dare not decide alone a matter of state. Li Yexing, regular palace attendant, should be consulted—a master of wide learning. Let him compare maps old and new, settle disputes, and draft approved plans with painters. Then builders will act without doubt. The emperor agreed. In Tianping year two he became general who guards the south, then lecturer-in-attendance. Gao Longzhi, repairing palace music and regalia, asked Yexing to assist.
61
四年，與兼散騎常侍李諧、[10]兼吏部郎盧元明使蕭衍。 衍散騎常侍朱异問業興曰：「魏洛中委粟山是南郊邪？」 業興曰：「委粟是圓丘，非南郊。」 异曰：「北間郊、丘異所，是用鄭義。 我此中用王義。」 業興曰：「然，洛京郊、丘之處專用鄭解。」 异曰：「若然，女子逆降傍親亦從鄭以不？」 業興曰：「此之一事，亦不專從。 若卿此間用王義，除禫應用二十五月，何以王儉喪禮禫用二十七月也？」 异遂不答。 業興曰：「我昨見明堂四柱方屋，都無五九之室，當是裴頠所制。 明堂上圓下方，裴唯除室耳。 今此上不圓何也？」 异曰：「圓方之說，經典無文，何怪於方？」 業興曰：「圓方之言，出處甚明，卿自不見。 見卿錄梁主孝經義亦云上圓下方，卿言豈非自相矛盾！」 异曰：「若然，圓方竟出何經？」 業興曰：「出孝經援神契。」 异曰：「緯候之書，何用信也！」 業興曰：「卿若不信，靈威仰、叶光紀之類經典亦無出者，卿復信不？」 异不答。
In year four he went as envoy to Xiao Yan with Li Xie and Lu Yuanming. Zhu Yi asked whether Mount Weisu near Luoyang was the southern suburb. Yexing said Weisu was the round mound altar, not the southern suburb. Yi said the north used Zheng's separate altar reading. In Liang they used Wang's reading." Yexing said Luoyang ritual sites followed Zheng alone. Yi asked whether women's mourning for collateral kin also followed Zheng. Yexing said not exclusively on that either. If Liang used Wang, why did Wang Jian's rites use twenty-seven months for end of mourning?" Yi had no reply. Yexing said the Bright Hall's square roof lacked five-by-nine chambers—Pei Ji's design. The classic Bright Hall is round above, square below; Pei removed inner chambers only. Why is yours not round on top?" Yi said classics never specify round and square—why object to square?" Yexing said the round-square doctrine is well attested—Yi had not seen it. Your own Filial Classic commentary says round above, square below—you contradict yourself!" Yi asked which classic taught round and square. Yexing cited the Filial Classic apocryphon Divine Covenant. Yi dismissed weft-text apocrypha. Yexing asked whether he also rejected omen texts with no canonical source. Yi was silent.
62
蕭衍親問業興曰：「聞卿善於經義，儒、玄之中何所通達？」 業興曰：「少為書生，止讀五典，至於深義，不辨通釋。」 衍問：「詩周南，王者之風，繫之周公； 邵南，仁賢之風，繫之邵公。 何名為繫？」 業興對曰：「鄭注儀禮云：昔大王、王季居于岐陽，躬行邵南之教，以興王業。 及文王行今周南之教以受命。 作邑於酆，分其故地，屬之二公。 名為繫。」 衍又問：「若是故地，應自統攝，何由分封二公？」 業興曰：「文王為諸侯之時所化之本國，今既登九五之尊，不可復守諸侯之地，故分封二公。」 衍又問：「乾卦初稱『潛龍』，二稱『見龍』，至五『飛龍』。 初可名為虎。」 問意小乖。 業興對：「學識膚淺，不足仰酬。」 衍又問：「尚書『正月上日受終文祖』，此是何正？」 業興對：「此是夏正月。」 衍言何以得知。 業興曰：「案尚書中候運行篇云『日月營始』，故知夏正。」 衍又問：「堯時以何月為正？」 業興對：「自堯以上，書典不載，實所不知。」 衍又云：「『寅賓出日』，即是正月。 『日中星鳥，以殷仲春』，即是二月。 此出堯典，何得云堯時不知用何正也？」 業興對：「雖三正不同，言時節者皆據夏時正月。 周禮，仲春二月會男女之無夫家者。 雖自周書，月亦夏時。 堯之日月，亦當如此。 但所見不深，無以辨析明問。」 衍又曰：「禮，原壤之母死，孔子助其沐椁。 原壤叩木而歌曰：『久矣夫，予之不託於音也。 [11]狸首之班然，執女手之卷然。』 孔子聖人，而與原壤為友？」 業興對：「孔子即自解，言親者不失其為親，故者不失其為故。」 又問：「原壤何處人？」 業興對曰：「鄭注云：原壤，孔子幼少之舊。 故是魯人。」 衍又問：「孔子聖人，所存必可法。 原壤不孝，有逆人倫，何以存故舊之小節，廢不孝之大罪？」 業興對曰：「原壤所行，事自彰著。 幼少之交，非是今始，既無大故，何容棄之？ 孔子深敦故舊之義，於理無失。」 衍又問：「孔子聖人，何以書原壤之事，垂法萬代？」 業興對曰：「此是後人所錄，非孔子自制。 猶合葬於防，如此之類，禮記之中動有百數。」 衍又問：「易曰太極，是有無？」 業興對：「所傳太極是有，素不玄學，何敢輒酬。」
Xiao Yan asked what he mastered among Confucian and Dark Learning. Yexing said he had read only the Five Classics and could not claim deep mastery. Yan asked why Zhou Nan, the king's wind, was tied to the Duke of Zhou; Shao Nan, wind of the worthy, to the Duke of Shao. What does 'attached' mean?" Yexing cited Zheng on the Ceremonies: King Da and King Ji at Qiyang taught Shao Nan to build the dynasty. King Wen then taught Zhou Nan and received the mandate. At Feng he divided the old domain between the two dukes. Hence 'attached.'" Yan asked why enfeoffment was needed if the land was already his. Yexing said as emperor Wen could no longer hold a feudal domain, so he enfeoffed the two dukes. Yan asked about the Qian hexagram's hidden, appearing, and flying dragon. At first could it be called tiger? The question was slightly skewed. Yexing demurred that his learning was too shallow. Yan asked which 'first month' the Documents meant at Wen the Ancestor. Yexing said the Xia calendar's first month. Yan asked how he knew. Yexing cited the Documents apocryphon Running Phases: 'sun and moon begin their circuit'—therefore the Xia first month. Yan asked which month Yao used as new year. Yexing said records before Yao do not say; he did not know. Yan said 'guest the rising sun at yin' is the first month. 'Midday, the Bird star, Yin mid-spring' is the second month. This is from the Canon of Yao—how can Yao not have known his calendar?" Yexing said though the three calendars differ, seasonal statements use Xia's first month. The Rites of Zhou gathers unmarried men and women in mid-spring's second month. Though a Zhou text, the month is Xia reckoning. Yao's calendar should be the same. My reading is too shallow to answer clearly. Yan cited Yuanrang's mother's funeral and Confucius helping with the coffin. Yuanrang tapped wood and sang that he had long been without music. [11] 'The otter-head pattern spread fair; I hold your coiled hand.' Confucius was a sage—yet befriended Yuanrang?" Yexing said Confucius explained that kin remain kin and old ties remain old ties. He asked where Yuanrang was from. Yexing cited Zheng: Yuanrang was Confucius's childhood friend—thus from Lu. So he was a Lu man. Yan said a sage's conduct must be exemplary. Yuanrang was unfilial—why keep an old friendship and ignore that great fault?" Yexing said Yuanrang's conduct spoke for itself. Their childhood tie was long-standing; without grave cause, why abandon him? Confucius deeply honored old friendship—rightly so." Why record Yuanrang for all posterity?" Yexing said later hands recorded it, not Confucius himself. Like joint burial at Fang—hundreds of such cases in the Record of Ritual." Yan asked whether the Supreme Pole was being or non-being. Yexing said tradition treats the Pole as being; he dared not dabble in Dark Learning.
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業興愛好墳籍，鳩集不已，手自補治，躬加題帖，其家所有，垂將萬卷。 覽讀不息，多有異聞，諸儒服其淵博。 性豪俠，重意氣。 人有急難，委之歸命，便能容匿。 與其好合，傾身無吝。 若有相乖忤，便即疵毀，乃至聲色，加以謗罵。 性又躁隘，至於論難之際，高聲攘振，無儒者之風。 每語人云：「但道我好，雖知妄言，故勝道惡。」 務進忌前，不顧後患，時人以此惡之。 至於學術精微，當時莫及。
He collected books endlessly, mended and labeled them himself—nearly ten thousand volumes at home. Reading ceaselessly he amassed rare learning; scholars admired his breadth. He was chivalrous and valued loyalty. Men in peril entrusted themselves to him and he hid them. With friends he gave himself fully and generously. When relations soured he reviled them loudly and abusively. Irascible in debate, he shouted without scholarly decorum. He said, "Call me good—even false praise beats speaking ill." Ambitious and jealous, heedless of consequences—contemporaries disliked him for it. In scholarly depth none of his age matched him.
64
子崇祖，武定中，太尉外兵參軍。
His son Chongzu in Wuding was outer corps adjutant to the grand commandant.
65
崇祖弟遵祖，太昌中，業興傳其長子伯以授之。 齊受禪，例降。
In Taichang, Yexing passed his eldest son's baronial title to Zunzu, Chongzu's brother. When Qi took the throne, ranks were reduced by precedent.
66
史臣曰：古語云：容體不足觀，勇力不足恃，族姓不足道，先祖不足稱，然而顯聞四方，流聲後裔者，其惟學乎。 信哉斯言也。 梁越之徒，篤志不倦，自求諸己，遂能聞道下風，稱珍席上，或聚徒千百，或服冕乘軒，咸稽古之力也。
The historian says: An old proverb holds that body, courage, clan, and ancestors count for little—yet fame that reaches the four quarters and outlives a man comes from learning alone. How true that is. Scholars like Liang and Yue, tireless in self-cultivation, won renown, disciples, and office through mastery of antiquity.
67
校勘記
Collation notes
68
魏書卷八十四諸本目錄此卷注「不全」，卷末有宋人校語云：「高氏小史儒林傳無刁沖、盧景裕、李同軌三人，史目錄皆有之。 此卷刁沖、盧景裕傳全錄北史，非魏收書，史臣論亦出北史，北史全用隋書傳論。」 殿本以校語入考證，開頭一句又改成「魏收書儒林傳亡，用高氏小史補之」。 按此卷常爽、刁沖、盧景裕、李同軌四傳，北史卷八一儒林傳所無。 常爽，北史卷四二有專傳，刁沖附卷二六刁雍傳，盧景裕附卷三０盧同傳，李同軌附卷三三李義深傳。 今檢此卷常爽傳也全同北史，宋人漏舉。 李同軌則魏書本已附卷三六李順傳，與此卷同軌傳幾乎全同，一人二傳，實為重出 〈北史同軌傳較簡〉。 其他諸傳，凡北史儒林傳所有諸人都比北史詳備。 其中徐遵明傳，北史多出勒索學生事，李業興傳多出語音不正和與孫騰、邢子才對答語，當是北史據其他材料增入，非魏書原文所有。 傳序也像是北史傳序敍魏事一段所本。 據上述情況，除常、刁、盧三傳及史論外，似皆魏書原文。 宋人於目錄注「不全」，於校語只說刁、盧二傳「非魏收書」，史臣論「出北史」，則也認為序和其他諸傳是魏書原文。 且據校語，當時比對高氏小史，只說三傳此有彼無，沒有說其他諸傳以小史補。 小史久亡，清人又何從知之？ 但也有可疑之處：一，若說此卷只是殘缺不全，除三傳外均魏書原文，何以所缺前後錯出，恰好是北史儒林傳所無之傳？ 高氏小史節錄魏書，何以小史儒林傳所無的三傳也是北史儒林傳所無？ 二，李同軌，魏書已附李順傳，儒林傳目應無其名，何以校語說「史目錄有之」？ 或此所謂「史目錄」乃指宗諫史目等 〈見卷八六孝感傳按語〉 ，則後人據目補傳，何以不據本書目錄而據他書？ 後人既已從李順傳中析出同軌傳入儒林，何以不刪李順傳中所有？ 這些疑問頗難解釋。
Editions of Wei shu 84 mark the juan 'incomplete'; a Song note says Gao's Brief History lacks Diao Chong, Lu Jingyu, and Li Tonggui though the catalogue lists them. Here Diao Chong and Lu Jingyu are full North History copies, not Wei Shou; the historian's comment likewise comes from North History, which draws on Sui shu's biographical discussions. The Palace Edition incorporated the note into verification and rewrote the opening as 'Wei Shou's Ru lin zhuan is lost, supplemented from Gao's Brief History.' Chang Shuang, Diao Chong, Lu Jingyu, and Li Tonggui are missing from North History 81 Confucian Scholars. Chang Shuang has North History 42; the others appear as appendices elsewhere in North History. This juan's Chang Shuang also matches North History entirely—the Song note omitted it. Li Tonggui already appears in Wei shu 36 Li Shun—virtually duplicate with this biography. 〈North History Tonggui biography is briefer〉 Other shared figures are more detailed here than in North History. North History adds Xu Zunming's extortion and Li Yexing's speech quirks—likely later insertions. The biographical preface seems to underlie North History's Wei section. Apart from Chang, Diao, Lu, and the historian's comment, the rest appears to be original Wei shu. Song collators deemed only Diao and Lu non-Wei Shou; they treated the preface and other lives as original. Comparison with Gao's Brief History noted only the three missing there, not other supplements. The Brief History is lost—Qing scholars could not verify. If only incomplete, why do gaps align exactly with biographies missing from North History? Why do the three missing from Brief History also lack North History Confucian entries? Li Tonggui was already under Li Shun—why does the catalogue list him separately? Perhaps 'History catalogue' means Zong Jian's catalogue 〈see juan 86 Filial Conduct note〉 —then why supplement from other catalogues rather than this book's? Having split Tonggui into Confucian Scholars, why leave the duplicate under Li Shun? These problems resist easy explanation.
69
河間邢祐諸本「祐」作「祜」，北史卷八一平恒傳作「祐」。 按邢祐附本書卷六五、北史卷四三邢巒傳，都作「祐」。 「祜」字訛，今據改。 下同。
Xing You of Hejian: editions read Hu; North History 81 has You. Appendices in this book 65 and North History 43 Xing Luan also have You. Hu is erroneous; corrected to You. Same below.
70
燕東部侯釐通鑑卷九八 〈三一０四頁〉 見燕「中部俟釐慕輿句」。 晉書卷一一０慕容儁載記無文，通鑑當據十六國春秋或范享燕書。 按突厥官有「俟利發」，契丹有「夷離堇」，並即此「俟釐」，這裏「侯」字當是「俟」的形訛。
Marquis Director of the East of Yan: Zizhi tongjian juan 98 〈p. 3104〉 has Yan 'Central Director Marquis Murong Ju.' Jin shu 110 lacks this; the Mirror likely uses Sixteen Kingdoms or Fan Xiang's Yan shu. Turkic irkin and Khitan yilijin match this irkin; the character written hou is likely a corruption of yi (the graph for 'irkin').
71
見臯魚之歎方歸而養親諸本「臯」作「旱」。 北史卷八一劉獻之傳南本、殿本「旱」作「臯」。 按臯魚事見韓詩外傳卷九，云「於是門人辭歸而養親者十有三人」，與此傳語合。 「旱」字訛，今據改。
Gao Yu's sigh before returning to nurture parents: editions read Han for Gao. North History 81 Liu Xianzhi: southern and palace editions read Gao. Han shi waizhuan 9 tells of thirteen disciples leaving to nurture parents—matching this text. Han is erroneous; corrected to Gao.
72
贈大將軍北史卷八一孫惠蔚傳無「大將軍」三字。 按大將軍甚重，以崔亮、崔光之顯貴，死後追贈亦只車騎、驃騎大將軍，孫惠蔚軍號為平東將軍，豈能驟贈此官。 疑是衍文，或「大」乃「本」之訛。
Posthumous Grand General: North History 81 Sun Huiwei lacks those three characters. Grand general is exalted; even Cui Guang received only chariot or agile cavalry general—Sun Huiwei as pacifying-east general could hardly receive it. Likely interpolation, or da (grand) corrupt for ben (original).
73
刺史河東裴植並徵沖為功曹諸本和北史卷二六刁雍附刁沖傳「植」作「桓」。 張森楷云：「『桓』當作『植』，植傳 〈附卷七一裴叔業傳〉 除瀛州刺史，即此時事。」 按前劉蘭傳亦見瀛州刺史裴植。 刁沖稱勃海饒安人。 卷一０六上地形志上滄州條和浮陽郡饒安條，熙平二年 〈五一七〉 分置滄州前，饒安屬瀛州浮陽郡，其稱「勃海」，乃因漢晉舊屬。 裴植為瀛州刺史在熙平前，饒安是瀛州縣，刁沖是本州人，故得為功曹。 張說是，今改正。
Pei Zhi summoned Chong as merit officer: editions and North History 26 read Huan for Zhi. Zhang Senkai: Huan should be Zhi; see Zhi's biography 〈appended to juan 71 Pei Shuye〉 appoints him governor of Ying—at this time. Liu Lan's biography also mentions Governor Pei Zhi of Ying. Diao Chong was from Rao'an in Bohai. Geography 106, Yong and Fuyang Rao'an—in Xiping year two 〈517〉 before Yong Province was split, Rao'an was in Ying's Fuyang; 'Bohai' reflects Han-Jin affiliation. Pei Zhi governed Ying before Xiping; Rao'an was his county—Chong could be merit officer. Zhang is correct; emended accordingly.
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國子博士高涼及范陽盧道侃張森楷云：「『涼』當作『諒』。 據高佑傳 〈卷五七〉 ，佑孫諒為國子博士，在孝文、宣武間，與刁沖同時，當即其人。」
Zhang Senkai argues the erudite's name should read Gao Liang (sincere), not Gao Liang (cool)— per Gao You's biography 〈juan 57〉 , Gao You's grandson Liang served as national university erudite under Xiaowen and Xuanwu alongside Diao Chong—surely the same person."
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初元顥入洛諸本無「初」字，北史卷三０盧同附盧景裕傳有。 元顥事在前，前文敍事已至東魏末高澄當國時，李慈銘、張森楷均謂有誤。 李且謂「除國子博士前已載之，何必複出，北史於『元顥』上加一『初』字亦非。」 按這是追敍以前官位升退，刁沖「未曾有得失之色」，本非記歷官。 此傳本出北史，乃是脫「初」字，遂似敍事顛倒，今據補。
When Yuan Hao first entered Luoyang: editions omit the word 'first'; North History 30 Lu Jingyu has it. Yuan Hao belongs earlier; the text already reaches Gao Cheng's era—Li Ciming and Zhang Senkai deem this misplaced. Li also said the national university post was already recorded—repeating it is redundant; North History's added chu is wrong too. This is flashback to earlier appointments; 'never showing gain or loss' is not a formal office list. The biography derives from North History; dropping chu reversed the sequence—now restored.
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成戊子曆按卷一０七律曆志載崔光表云：「總合九家，共成一曆，元起壬子，律始黃鍾。」 業興初造之曆起於戊子，為戊子曆，至是「總合九家」則起於壬子，為壬子曆。 卷八二常景傳亦稱「先是參議正光壬子曆」可證。 這裏「戊子」乃「壬子」之訛。
On the Wuzi calendar: Treatise 107 cites Cui Guang combining nine schools into one calendar starting ren-zi with yellow bell. Yexing's first calendar began at wu-zi; the combined nine-household version began at ren-zi. Chang Jing's biography (juan 82) mentions the Zheng guang Renzi calendar—confirming this. Wu-zi here is a corruption of ren-zi.
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與兼散騎常侍李諧諸本脫「散」字，今據北史卷八一李業興傳補。
With concurrent regular palace attendant Li Xie: editions drop san (cadre); restored from North History 81.
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久矣夫予之不託於音也諸本此句作「久矣，不託音」。 冊府卷六五八 〈七八七七頁〉 如上摘句。 按語出禮記檀弓下，諸本有脫文，今據補。
The line 'Long has it been since I was not entrusted to music' appears in editions as the shorter 'Long has it been—not entrusted to music.' Ce fu yuan gui juan 658 〈p. 7877〉 As in the quoted passage above. From Record of Ritual, Tan gong B; lacunae in editions—now restored.