1
盧誕盧光沈重樊深熊安生樂遜
Lu Dan, Lu Guang, Shen Zhong, Fan Shen, Xiong Ansheng, and Yue Xun
2
自書契之興，先哲可得而紀者，莫不備乎經傳。 若乃選君德於列辟，觀遺烈於風聲，帝莫高於堯、舜，王莫顯於文、武。 是以聖人祖述其道，垂文於六學； 憲章其教，作範於百王。 自茲以降，三微驟遷，五紀遞襲，損益異術，治亂殊塗。 秦承累世之基，任刑法而殄滅； 漢無尺土之業，崇經術而長久。 雕蟲是貴，魏道所以陵夷； 玄風旣興，晉綱於焉大壞。 考九流之殿最，校四代之興衰，正君臣，明貴賤，美教化，移風俗，莫尚於儒。 故皇王以之致刑措而反淳朴，賢達以之鏤金石而雕竹素。 儒之時義大矣哉！
Since the advent of writing, every sage of old whose deeds could be recorded has been fully preserved in the classics and their commentaries. When one weighs the moral stature of rulers among the feudal lords and reads their enduring legacy in the fame they left behind, no emperors stand higher than Yao and Shun, and no kings shine more brightly than King Wen and King Wu. That is why the sages took up and handed down the Way, setting their teachings down in the six classical disciplines; they enshrined that teaching as law and example, establishing a model for kings through the ages. From that point on, the three minima shifted in rapid succession, the five cycles replaced one another, methods of reform and retrenchment diverged, and the roads to order and to chaos parted. Qin inherited a foundation built over many generations, yet trusted in penal law and was destroyed; Han began without even a foot of territory to its name, yet exalted classical learning and endured for ages. When ornamental verse was prized above all, the moral way of Wei declined; Once the fashion for abstruse discourse took hold, the foundations of Jin were thoroughly undone. When one weighs the standing of the nine schools, compares the rise and fall of four dynasties, sets ruler and minister in their proper relation, clarifies noble and base, refines education, and shifts customs and mores, nothing ranks above the Confucian way. That is how emperors and kings brought punishments to rest and returned the realm to plain simplicity, and how worthies and men of distinction engraved their words on metal and stone and inscribed them on bamboo and silk. How vast is the timely significance of the Confucian teaching!
3
自有魏道消，海內版蕩，彝倫攸斁，戎馬生郊。 先王之舊章，往聖之遺訓，掃地盡矣。
From the time the moral way of Wei faded, the realm was thrown into turmoil, the constant norms of human relations were shattered, and war-horses bred even in the suburbs. The old statutes of former kings and the bequeathed teachings of past sages were swept away entirely.
4
及太祖受命，雅好經術。 求闕文於三古，得至理於千載，黜魏、晉之制度，復姬旦之茂典。 盧景宣學通羣藝，修五禮之缺； 長孫紹遠才稱洽聞，正六樂之壞。 由是朝章漸備，學者向風。 世宗纂曆，敦尚學藝。 內有崇文之觀，外重成均之職。 握素懷鈆重席解頤之士，間出於朝廷； 圓冠方領執經負笈之生，著錄於京邑。 濟濟焉足以踰于向時矣。 洎高祖保定三年，乃下詔尊太傅燕公為三老。 帝於是服袞冕，乘碧輅，陳文物，備禮容，清蹕而臨太學。 袒割以食之，奉觴以酳之。 斯固一世之盛事也。 其後命輶軒以致玉帛，徵沈重於南荊。 及定山東，降至尊而勞萬乘，待熊生以殊禮。 是以天下慕嚮，文教遠覃。 衣儒者之服，挾先王之道，開黌舍延學徒者比肩； 勵從師之志，守專門之業，辭親戚甘勤苦者成市。 雖遺風盛業，不逮魏、晉之辰，而風移俗變，抑亦近代之美也。
When the Grand Ancestor received the Mandate, he had a deep love for classical learning. He sought out lost texts from the three antiquities, recovered the supreme principle from a thousand years of tradition, set aside the institutions of Wei and Jin, and restored the full ritual canon of the Duke of Zhou. Lu Jingxuan mastered every branch of learning and repaired what was missing in the five rites; Changsun Shaoyuan was famed for comprehensive learning and set right what had been ruined in the six kinds of court music. From this the court's institutions gradually took full shape, and scholars turned toward the new order. When Emperor Shizong succeeded to the throne, he earnestly promoted learning and the arts. Within the palace stood the Hall for Honoring Literature; without, the duties of the Imperial Academy were given great weight. Scholars who held the unadorned text and the writing stylus in hand—men of the sort who fill the teacher's seat and set their listeners' chins wagging in debate—appeared at court from time to time; Students in round caps and square collars, clutching their classics and shouldering their satchels, were enrolled in the registers of the capital. In such numbers they were more than enough to surpass former times. By the third year of the Baoding era under Emperor Gaozu, an edict was issued honoring the Grand Tutor, Duke of Yan, as one of the Three Elders. The emperor thereupon donned the dragon robes and ceremonial cap, rode the green imperial carriage, displayed the ritual regalia, arrayed the full ceremonial retinue, cleared the road with insignia, and proceeded in person to the Imperial College. He bared his shoulder and cut meat to serve him, then raised a goblet and offered the rinsing cup in the rite of respect. This was truly a grand event of the age. Afterward he dispatched light carriages bearing jade and silks and summoned Shen Zhong from southern Jing. When the east of the mountains was pacified, he humbled the supreme throne to honor a man who had once commanded ten thousand chariots, and treated Master Xiong with exceptional ceremony. The whole realm looked up in admiration, and civil culture spread far and wide. Men who wore the scholar's robe, carried the Way of the former kings, and opened schoolhouses to take on pupils stood shoulder to shoulder; those who steeled their resolve to follow a teacher, held to a single specialty, left kin behind, and embraced hardship filled the towns like a marketplace. Although the lingering glory of that age did not match the height of Wei and Jin, the shift in customs and mores was nevertheless a fine achievement of recent times.
5
其儒者自有別傳及終於隋之中年者，則不兼錄。 自餘撰於此篇云。
Confucian scholars who already have separate biographies, or who died in the middle years of Sui, are not included here. The rest are recorded in this chapter.
6
盧誕，范陽涿人也，本名恭祖。 曾祖晏，博學善隸書，有名於世。 仕燕為給事黃門侍郎、營丘成週二郡守。 祖壽，太子洗馬。 燕滅入魏，為魯郡守。 父叔仁，年十八，州辟主簿。 舉秀才，除員外郎。 以親老，乃辭歸就養。 父母旣歿，哀毀六年，躬營墳壟，遂有終焉之志。 魏景明中，被徵入洛，授威遠將軍、武賁中郎將，非其好也。 尋除鎮遠將軍、通直散騎常侍，竝稱疾不朝。 乃出為幽州司馬，又辭歸鄉里。 當時咸稱其高尚焉。
Lu Dan was a native of Zhuo in Fanyang commandery; his original name was Gongzu. His great-grandfather Yan was broadly learned and skilled in clerical script, and was famed throughout the realm. He served the Yan state as Attendant Gentleman of the Yellow Gate and as administrator of the commanderies of Yingqiu and Chengzhou. His grandfather Shou served as Steward of the Heir Apparent's Household. When Yan fell he entered Wei service and became administrator of Lu commandery. His father Shuren, at the age of eighteen, was summoned by the province to serve as chief clerk. He was recommended as a xiucai and appointed Outer Gentleman Attendant. When his parents grew old, he resigned and returned home to care for them. After his parents died, he mourned in deepest grief for six years, built their tombs with his own hands, and resolved to end his days there. In the Jingming era of Wei he was summoned to Luoyang and given the posts of General Who Establishes Might and Central Commander of the Martial Guard—neither suited his taste. Soon he was made General Who Pacifies the Distance and Regular Attendant of the Scattered Cavalry; for both posts he pleaded illness and refused to attend court. He was then sent out as marshal of You province, but again resigned and returned to his home district. At the time everyone praised his lofty integrity.
7
誕幼而通亮，博學有詞彩。 郡辟功曹，州舉秀才，不行。 起家侍御史，累遷輔國將軍、太中大夫、幽州別駕、北豫州都督府長史。 時刺史高仲密以州歸朝，朝廷遣大將軍李遠率軍赴援，誕與文武二千餘人奉候大軍。 以功授鎮東將軍、金紫光祿大夫，封固安縣伯，邑五百戶。 尋加散騎侍郎，拜給事黃門侍郎。 魏帝詔曰：「經師易求，人師難得。 朕諸兒稍長，欲令卿為師。」 於是親幸晉王第，敕晉王以下，皆拜之於帝前。 因賜名曰誕。 加征東將軍、散騎常侍。 太祖又以誕儒宗學府，為當世所推，乃拜國子祭酒。 進車騎大將軍，儀同三司。 魏恭帝二年，除秘書監。 後以疾卒。
Dan was penetrating and bright from childhood, broadly learned, and gifted in literary expression. The commandery summoned him as merit officer and the province recommended him as xiucai, but he declined both. He began his career as attendant censor and rose in succession to General Who Assists the State, Grand Master of Palace Counsel, chief assistant of You province, and chief clerk of the North Yu regional headquarters. At that time the inspector Gao Zhongmi surrendered the province to the court; the court sent the great general Li Yuan with an army to support him, and Dan went out with more than two thousand civil and military officials to receive the army. For his service he was made General Who Pacifies the East and Grand Master of the Golden Seal and Purple Ribbon, and enfeoffed as Baron of Gu'an with a fief of five hundred households. Soon he was additionally made Attendant Gentleman of the Scattered Cavalry and appointed Attendant Gentleman of the Yellow Gate. The Emperor of Wei issued an edict saying, "A teacher of the classics is easy to find, but a teacher of men is hard to obtain. My sons are growing up, and I wish to appoint you as their teacher." Thereupon he personally visited the residence of the Prince of Jin and ordered the prince and all his younger brothers to bow to him in the emperor's presence. The emperor thereupon bestowed on him the name Dan. He was additionally made General Who Pacifies the East and Regular Attendant of the Scattered Cavalry. The Grand Ancestor also, because Dan was a leading Confucian scholar of the academy and was esteemed throughout the realm, appointed him Director of the Imperial University. He was promoted to General of Chariots and Cavalry with precedence equal to the Three Excellencies. In the second year of Emperor Gong of Wei he was appointed Director of the Secretariat. He later died of illness.
8
盧光字景仁，小字伯，范陽公辯之弟也。 性溫謹，博覽羣書，精於《三禮》，善陰陽，解鐘律，又好玄言。 孝昌初，釋褐司空府參軍事，稍遷明威將軍、員外侍郎。 及魏孝武西遷，光于山東立義，遙授大都督、晉州刺史、安西將軍、銀青光祿大夫。
Lu Guang, whose courtesy name was Jingren and childhood name Bo, was the younger brother of the Duke of Fanyang, Gong Bian. He was mild and careful by nature, read widely in all books, was expert in the Three Rites, skilled in yin-yang lore, understood pitch pipes and musical scales, and also loved abstruse discourse. At the beginning of the Xiaochang era he entered office as a staff officer of the Ministry of Works and was gradually promoted to General of Illustrious Might and Outer Gentleman Attendant. When Emperor Xiaowu of Wei moved west, Guang raised a loyal force in Shandong and was appointed from afar as Grand Commander, inspector of Jin province, General Who Pacifies the West, and Grand Master with the Silver Seal and Blue Ribbon.
9
光性崇佛道，至誠信敬。 嘗從太祖狩於檀臺山。 時獵圍旣合，太祖遙指山上謂羣公等曰：「公等有所見不？」 咸曰：「無所見。」 光獨曰：「見一桑門。」 太祖曰：「是也。」 即解圍而還。 令光于桑門立處造浮圖，掘基一丈，得瓦缽、錫杖各一。 太祖稱歎，因立寺焉。 及為京兆，而郡舍先是數有妖怪，前後郡將無敢居者。 光曰：「吉凶由人，妖不妄作。」 遂入居之。 未幾，光所乘馬忽升廳事，登床南首而立； 又食器無故自破。 光並不以介懷。 其精誠守正如此。 撰《道德經章句》，行於世。 子賁嗣。 大象中，開府儀同大將軍。
Guang revered Buddhism and the Way by nature, with utmost sincerity and reverent devotion. He once accompanied the Grand Ancestor on a hunt at Tantai Mountain. The hunting enclosure had already closed when the Grand Ancestor pointed toward the mountain and asked the assembled lords, "Do any of you see anything?" They all said, "We see nothing." Guang alone said, "I see a Buddhist monk." The Grand Ancestor said, "That is so." He immediately lifted the enclosure and turned back. He ordered Guang to build a pagoda at the spot where the monk had stood; when they dug the foundation one zhang deep, they found one earthen bowl and one tin staff. The Grand Ancestor marveled at this and thereupon established a monastery there. When he became administrator of Jingzhao, the commandery residence had long been haunted, and none of his predecessors had dared to live there. Guang said, "Fortune and misfortune depend on men; demons do not act without cause." He thereupon moved in. Before long, the horse Guang rode suddenly entered the main hall, climbed onto the bed, and stood facing south; and his food vessels broke for no apparent reason. Guang paid none of it any mind. Such was the sincerity and steadfast integrity of his character. He compiled Exegetical Sections on the Daodejing, which circulated widely. His son Ben succeeded him. In the Daxiang era he was made General-in-Chief with the Grand Precedence of the Opening Office.
10
沈重字德厚，吳興武康人也。 性聰悟，有異常童。 弱歲而孤，居喪合禮。 及長，專心儒學，從師不遠千里，遂博覽羣書，尤明《詩》、《禮》及《左氏春秋》。 梁大通三年，起家王國常侍。 梁武帝欲高置學官，以崇儒教。 中大通四年，乃革選，以重補國子助教。 大同二年，除《五經》博士。 梁元帝之在藩也，甚歎異之。 及即位，乃遣主書何武迎重西上。 及江陵平，重乃留事梁主蕭詧，除中書侍郎，兼中書舍人。 累遷員外散騎侍郎、廷尉卿，領江陵令。 還拜通直散騎常侍、都官尚書，領羽林監。 察又令重於合歡殿講《周禮》。
Shen Zhong, whose courtesy name was Dehou, was a native of Wukang in Wuxing commandery. He was intelligent and perceptive by nature, an extraordinary child. Orphaned in early youth, he observed mourning in full accord with ritual. When he grew up, he devoted himself to Confucian learning and would travel a thousand li to follow a teacher; he read widely in all books and was especially expert in the Odes, the Rites, and the Zuo Tradition of the Spring and Autumn Annals. In the third year of the Datong era of Liang he entered office as regular attendant of a princely kingdom. Emperor Wu of Liang wished to elevate the status of learning officials in order to honor Confucian teaching. In the fourth year of the Zhongdatong era the selection system was reformed, and Zhong was appointed assistant instructor of the Imperial University. In the second year of the Datong era he was made Erudite of the Five Classics. When Emperor Yuan of Liang was still in his princely fief, he greatly admired him. When he ascended the throne, he sent the chief clerk He Wu to escort Zhong westward to court. When Jiangling fell, Zhong remained to serve the Liang ruler Xiao Cha and was made Attendant Gentleman of the Secretariat, concurrently serving as Secretary of the Secretariat. He rose in succession to Outer Attendant Gentleman of the Scattered Cavalry and Minister of Justice, while concurrently serving as magistrate of Jiangling. He was again appointed Regular Attendant of Direct Communication and Scattered Cavalry and Minister of Justice, while concurrently serving as director of the Feathered Forest Guard. Xiao Cha again had Zhong lecture on the 《Rites of Zhou》 in the Hall of Shared Joy.
11
高祖以重經明行修，乃遣宣納上士柳裘至梁徵之。 仍致書曰：
Because Zhong's classical learning was clear and his conduct exemplary, Emperor Gaozu dispatched the superior gentleman for proclaiming reception Liu Qiu to Liang to summon him. He also sent a letter that read:
12
皇帝問梁都官尚書沈重。 觀夫八聖六君，七情十義，殊方所以會軌，異代於是率由。 莫不趣大順之遙塗，履中和之盛致。 及青緗起焰，素篆從風，文逐世疏，義隨運舛，大禮存於玉帛之間，至樂形於鐘鼓之外。 雖分蛇、聚緯，鬱鬱之辭蓋闕； 當塗、典午，抑抑之旨無聞。 有周開基，爰蹤聖哲，拯蒼生之已淪，補文物之將墜。 天爵具修，人紀咸理。
The Emperor inquires of Shen Zhong, Minister of Justice of Liang. Consider the eight sages and six rulers, the seven emotions and ten righteousnesses: from distant regions all alike converge on the same path, and in different ages all follow the same course. None failed to hasten along the distant road of great accord or to tread the full attainment of central harmony. Once the blue bindings caught fire and plain bamboo slips scattered on the wind, writing grew thin with the age and meaning went awry with the times; great ritual survived only as jade and silks, and supreme music appeared only beyond bells and drums. Although the age of divided serpents and gathered weft had its writers, the lush phrasing of true learning was largely gone; under the Cao regency and the Jin house, the restrained and solemn message was no longer heard. When Zhou laid its foundation, it followed in the footsteps of the sages, rescued the people already sunk in ruin, and repaired the cultural heritage about to fall away. The heavenly ranks were fully restored, and the norms of human conduct were all set in order.
13
朕寅奉神器，恭惟寶闕。 常思復禮殷周之年，遷化唐虞之世。 懼三千尚乖於治俗，九變未叶於移風。 欲定畫一之文，思杜二家之說。 知卿學冠儒宗，行標士則。 卞寶復潤於荊陰，隨照更明於漢浦。 是用寤寐增勞，瞻望軫念。 爰致束帛之聘，命翹車之招。 所望鳳舉鴻翻，俄而萃止。 明斯隱滯，合彼異同。 上庠弗墜於微言，中經罔闕於逸義。 近取無獨善之譏，遠應有兼濟之美。 可不盛歟。
I reverently hold the sacred vessel of rule and contemplate with awe the throne I have inherited. I constantly think of restoring the ritual age of Yin and Zhou and transforming the realm to the era of Tang and Yu. I fear that the three thousand rules of ritual still fall short of governing custom, and that the nine transformations of music have not yet harmonized with shifting the wind of mores. I wish to establish a uniform canon of learning and seek the doctrines of the two Du families. I know that your learning crowns the Confucian school and your conduct marks the standard for scholars. The jade of Bian would again be moistened in the shade of Jing; the pearl of Sui would shine more brightly on the banks of the Han. For this reason I labor waking and sleeping, and look toward you with anxious longing. I therefore send the gift of bundled silks and command the summons carried by the high-wheeled carriage. What I hope is that you will rise like a phoenix and soar like a wild goose, and soon arrive to settle here. Clarify what has been hidden and neglected; harmonize what has diverged and what agrees. The upper academy would not let subtle teachings fall away, and the central classics would lack no neglected meanings. In the near term you would avoid the reproach of cultivating goodness for yourself alone; in the long term you would fulfill the ideal of benefiting all together. Would this not be magnificent!
14
昔申涪鮐背，方辭東國； 公孫黃發，始造西京。 遂使道為藝基，功參治本。 今者一徵，諒兼其二。 若居形聲而去影響，尚迷邦而忘觀國，非所謂也。
Formerly Shenzi of Piao, bent with age like a dried fish, was just leaving the eastern state; and Gongsun Hong, white-haired with age, was first coming to the Western Capital. They thereby made the Way the foundation of learning and their achievement joined the root of governance. A single summons now surely combines both of these. If you dwell in form and sound yet turn away from shadow and echo, still cling to your state yet forget to observe the realm as a whole—that is not what is meant.
15
又敕襄州總管、衛公直敦喻遣之，在途供給，務從優厚。 保定末，重至于京師。 詔令討論《五經》，幷校定鐘律。 天和中，復於紫極殿講三教義。 朝士、儒生、桑門、道士至者二千餘人。 重辭義優洽，樞機明辯，凡所解釋，咸為諸儒所推。 六年，授驃騎大將軍、開府儀同三司、露門博士。 仍於露門館為皇太子講論。
He also ordered the regional commander of Xiang province, Duke Wei Zhi, earnestly to instruct and escort him, with supplies on the road to be as generous as possible. At the end of the Baoding era, Zhong arrived again at the capital. An edict ordered discussion of the 《Five Classics》 and, together with this, the correction and fixing of pitch pipes and musical scales. In the Tianhe era he again lectured on the doctrines of the three teachings in the Hall of Purple Apex. More than two thousand court officials, Confucian scholars, Buddhist monks, and Daoist priests attended. Zhong's phrasing was graceful and his reasoning clear; all his explanations were esteemed by the Confucian scholars present. In the sixth year he was made General of Agile Cavalry, granted the Grand Precedence of the Opening Office with precedence equal to the Three Excellencies, and appointed Erudite of the Dew Gate. He continued to lecture for the crown prince at the Dew Gate Academy.
16
建德末，重自以入朝旣久，且年過時制，表請還梁。 高祖優詔答之曰：「開府漢南杞梓，每軫虛衿； 江東竹箭，亟疲延首。 故束帛聘申，蒲輪徵伏。 加以梁朝舊齒，結綬三世，沐浴榮光，祗承寵渥，不忘戀本，深足嘉尚。 而楚材晉用，豈無先哲。 方事求賢，義乖來肅。」 重固請，乃許焉。 遣小司門上士楊 （注） 〔汪〕送之。 梁主蕭巋拜重散騎常侍、太常卿。 大象二年，來朝京師。 開皇三年，卒，年八十四。 隋文帝遣舍人蕭子寶祭以少牢，贈使持節、上開府儀同三司、許州刺史。
At the end of the Jiande era, Zhong himself, having been at court for many years and exceeded the proper age limit, submitted a memorial requesting to return to Liang. Emperor Gaozu replied with a gracious edict saying, "You, Opening Office, are a catalpa and paulownia of the lands south of the Han; I constantly bend my empty breast to you; a bamboo arrow of the lands east of the river—I have long wearied myself craning my neck in expectation. That is why I sent bundled silks to summon Shenzi and a rush-wheeled carriage to invite Gongsun Hong. Added to this, as an old retainer of the Liang court, tied to office for three generations, bathed in glory and reverently receiving favor, you do not forget your attachment to your roots—this is deeply worthy of praise. Yet Chu talent employed in Jin—was there not a precedent among the sages? I am just now seeking the worthy; the principle runs counter to your coming to pay your respects and leave." Zhong firmly requested again, and permission was granted. He dispatched the superior gentleman of the junior gate office Yang (editorial note) [Wang] to escort him. The Liang ruler Xiao Kui appointed Zhong Regular Attendant of the Scattered Cavalry and Minister of Ceremonies. In the second year of the Daxiang era he came to court at the capital. In the third year of the Kaihuang era he died, at the age of eighty-four. Emperor Wen of Sui sent the attendant gentleman Xiao Zibao to offer sacrifice with the secondary victims, and posthumously granted him the staff of authority, upper grand precedence of the opening office with precedence equal to the Three Excellencies, and the post of inspector of Xu province.
17
重學業該博，為當世儒宗。 至於陰陽圖緯，道經釋典，靡不畢綜。 又多所撰述，咸得其指要。 其行於世者，《周禮義》三十一卷、《儀禮義》三十五卷、《禮記義》三十卷、《毛詩義》二十八卷、《喪服經義》五卷、《周禮音》一卷、《儀禮音》一卷、《禮記音》二卷、《毛詩音》二卷。
Zhong's learning was comprehensive and broad; he was the leading Confucian scholar of his age. As for yin-yang lore, charts and weft texts, Daoist classics and Buddhist scriptures, there was none in which he was not fully versed. He also wrote many works, all of which grasped the essential points. Those circulating in the world were: 《Meaning of the Rites of Zhou》 in thirty-one juan, 《Meaning of the Ceremonial Rites》 in thirty-five juan, 《Meaning of the Record of Rites》 in thirty juan, 《Meaning of the Mao Odes》 in twenty-eight juan, 《Meaning of the Classic of Mourning Garments》 in five juan, 《Pronunciation of the Rites of Zhou》 in one juan, 《Pronunciation of the Ceremonial Rites》 in one juan, 《Pronunciation of the Record of Rites》 in two juan, and 《Pronunciation of the Mao Odes》 in two juan.
18
樊深字文深，河東猗氏人也。 早喪母，事繼母甚謹。 弱冠好學，負書從師於三河，講習《五經》，晝夜不倦。 魏永安中，隨軍征討，以功除蕩寇將軍，累遷伏波、征虜將軍，中散大夫。 嘗讀書見吾丘子，遂歸侍養。
Fan Shen, whose courtesy name was Wenshen, was a native of Yishi in Hedong commandery. He lost his mother early and served his stepmother with great care. At the capping age he loved learning, shouldered his books and followed teachers in Sanhe, and studied the 《Five Classics》 day and night without weariness. In the Yong'an era of Wei he followed the army on campaign and, for his merit, was made General Who Sweeps Away Bandits; he rose in succession to General Who Pacifies the Waves and General Who Punishes the Barbarians, and Grand Master of Palace Counsel. Once while reading he came upon the story of Master Wuqiu and thereupon returned home to serve and support his parents.
19
魏孝武西遷，樊、王二姓舉義，為東魏所誅。 深父保周、叔父歡周並被害。 深因避難，墜崖傷足，絕食再宿。 於後遇得一簞餅，欲食之； 然念繼母年老患痹，或免虜掠，乃弗食。 夜中匍匐尋母，偶得相見，因以饋母。 還復遁去，改易姓名，遊學于汾、晉之間，習天文及算曆之術。 後為人所告，囚送河東。 屬魏將韓軌長史張曜重其儒學，延深至家，因是更得逃隱。
When Emperor Xiaowu of Wei moved west, the Fan and Wang clans raised a loyal force and were executed by Eastern Wei. Shen's father Baozhou and his uncle Huanzhou were both killed. While fleeing the turmoil, Shen fell from a cliff and injured his foot, and went without food for two nights. Later he came upon a basket of cakes and wished to eat them; but thinking that his aged stepmother, afflicted with paralysis, might still escape capture, he did not eat. In the night he crawled on hands and knees seeking his mother, chanced to find her, and gave her the food. He fled again, changed his name, traveled and studied between Fen and Jin, and learned astronomy and the arts of calculation and calendrics. Later someone reported him; he was imprisoned and sent to Hedong. It happened that Zhang Yao, chief clerk to the Wei general Han Gui, valued his Confucian learning and invited Shen to his home; thereby he was able to escape and hide again.
20
太祖平河東，贈保周南郢州刺史，歡周儀同三司。 深歸葬其父，負土成墳。 尋而于謹引為其府參軍，令在館教授子孫。 除撫軍將軍、銀青光祿大夫，遷開府屬，轉從事中郎。 謹拜司空，以深為諮議。 大統十五年，行下邽縣事。
When the Grand Ancestor pacified Hedong, he posthumously gave Baozhou the post of inspector of Southern Ying province and Huanzhou precedence equal to the Three Excellencies. Shen returned to bury his father, carrying earth on his back to form the tomb mound. Soon Yu Jin brought him in as a staff officer of his headquarters and had him teach his sons and grandsons in the residence. He was made General Who Pacifies the Army and Grand Master with the Silver Seal and Blue Ribbon, moved to staff of the opening office, and transferred to attendant gentleman of the secretariat. When Yu Jin was appointed Minister of Works, he made Shen his adviser. In the fifteenth year of Datong he acted as magistrate of Xiaqi county.
21
太祖置學東館，教諸將子弟，以深為博士。 深經學通贍，每解書，嘗多引漢、魏以來諸家義而說之。 故後生聽其言者，不能曉悟。 皆背而譏之曰：「樊生講書多門戶，不可解。」 然儒者推其博物。 性好學，老而不怠。 朝暮還往，常據鞍讀書，至馬驚墜地，損折支體，終亦不改。 後除國子博士，賜姓万紐於氏。 六官建，拜大學助教，遷博士，加車騎大將軍、儀同三司。 天和二年，遷縣伯中大夫，加開府儀同三司。 建德元年，表乞骸骨，詔許之。 朝廷有疑議，常召問焉。 後以疾卒。
The Grand Ancestor established the Eastern Hall school to teach the sons and grandsons of the generals, and made Shen an erudite. Shen's classical learning was penetrating and ample; whenever he explained a text, he often cited the interpretations of various schools from Han and Wei onward. Therefore the younger students who heard his lectures could not follow him clearly. They all turned their backs and mocked him, saying, "Master Fan lectures with too many schools of interpretation—nothing can be understood." Yet the Confucian scholars esteemed his broad learning. He loved learning by nature and did not slacken even in old age. Morning and evening, coming and going, he constantly read while seated in the saddle; when his horse was startled and he fell to the ground, breaking his limbs, he still did not change. Later he was made erudite of the Imperial University and granted the surname Wanniu in the Yu clan. When the six offices were established, he was appointed assistant instructor of the Grand Academy, promoted to erudite, and given General of Chariots and Cavalry with precedence equal to the Three Excellencies. In the second year of Tianhe he was promoted to grand master of the county baron rank and given the grand precedence of the opening office with precedence equal to the Three Excellencies. In the first year of Jiande he submitted a memorial requesting retirement, and an edict permitted it. When the court had doubtful matters for discussion, he was often summoned for consultation. He later died of illness.
22
深旣專經，又讀諸史及《蒼雅》、篆籀、陰陽、卜筮之書。 學雖博贍，訥於辭辯，故不為當時所稱。 撰《孝經》、《喪服問疑》各一卷，撰《七經異同說》三卷、《義 （經） 〔綱〕畧論》幷 （月） 《〔目〕錄》三十一卷，並行於世。
Having specialized in the classics, Shen also read the various histories and books such as the 《Cangjie Glossary》, seal and zhoushu scripts, yin-yang lore, and divination. Although his learning was broad and ample, he was slow in eloquent debate and therefore was not widely praised in his own time. He compiled one juan each of the 《Classic of Filial Piety》 and 《Questions and Doubts on Mourning Garments》, and compiled three juan of the 《Discussions of Differences among the Seven Classics》 and 《Meaning of the (Classics [in the received text]) [Outline] Summary Treatise, together with (month [in the received text]) the 《[Catalog]》 in thirty-one juan—all circulated in the world.
23
熊安生字植之，長樂阜城人也。 少好學，勵精不倦。 初從陳達受《三傳》，又從房虯受《周禮》，並通大義。 後事徐遵明，服膺歷年。 東魏天平中，受《禮》於李寶鼎。 遂博通《五經》。 然專以《三禮》教授。 弟子自遠方至者，千餘人。 乃討論圖緯，捃摭異聞，先儒所未悟者，皆發明之。 齊河清中，陽休之特奏為國子博士。
Xiong Ansheng, whose courtesy name was Zhizhi, was a native of Fucheng in Changle commandery. In youth he loved learning and strove with tireless spirit. At first he studied the 《Three Commentaries》 under Chen Da, and also studied the 《Rites of Zhou》 under Fang Qiu, mastering the great meaning of both. Later he studied under Xu Zunming and held him in devoted esteem for many years. During the Tianping era of Eastern Wei, he studied the Rites under Li Baoding. Thereupon he attained thorough mastery of the Five Classics. Yet he specialized in teaching the Three Rites. Disciples who came from distant regions numbered more than a thousand. He then deliberated on charts and weft texts, gathered obscure accounts, and clarified everything that earlier Confucians had failed to grasp. During the Heqing era of Northern Qi, Yang Xiuzhi specially memorialized that he be appointed Erudite of the Directorate of Education.
24
時朝廷旣行《周禮》，公卿以下多習其業，有宿疑礩滯者數十條，皆莫能詳辨。 天和三年，齊請通好，兵部尹公正使焉。 與齊人語及《周禮》，齊人不能對。 乃令安生至賓館與公正言。 公正有口辯，安生語所未至者，便撮機要而驟問之。 安生曰：「禮義弘深，自有條貫。 必欲升堂睹奧，寧可汩其先後。 但能留意，當為次第陳之。」 公正於是具問所疑，安生皆為一一演說，咸究其根本。 公正深所嗟服，還，具言之于高祖。 高祖大欽重之。
At that time the court had already adopted the Rites of Zhou; from ministers and dukes downward many had studied its disciplines, yet there were several dozen long-standing doubts and stubborn difficulties that none could explain in detail. In the third year of the Tianhe era, Qi requested friendly relations, and Yin Gongzheng of the Ministry of War was sent as envoy. When he spoke with the men of Qi about the Rites of Zhou, the men of Qi could not reply. They thereupon ordered Ansheng to go to the guest quarters and speak with Gongzheng. Gongzheng was skilled in debate; wherever Ansheng's discourse had not yet reached, he would seize on the crucial points and question him abruptly. Ansheng said, "The rites and their meaning are vast and profound; they have their own order and thread. If one truly wishes to ascend the hall and behold the inner sanctum, how can one muddy the sequence of first and after? If you only pay heed, I shall set them forth in proper order." Gongzheng thereupon set forth all his doubts in full; Ansheng expounded each one in turn, all tracing to their roots. Gongzheng was deeply impressed and admiring; upon returning, he recounted it all to Emperor Gaozu. Emperor Gaozu greatly esteemed him.
25
及高祖入鄴，安生遽令掃門。 家人怪而問之，安生曰：「周帝重道尊儒，必將見我矣。」 俄而高祖幸其第，詔不聽拜，親執其手，引與同坐。 謂之曰：「朕未能去兵，以此為愧。」 安生曰：「黃帝尚有阪泉之戰，況陛下龔行天罰乎。」 高祖又曰：「齊氏賦役繁興，竭民財力。 朕救焚拯溺，思革其弊。 欲以府庫及三臺雜物散之百姓，公以為何如？」 安生曰：「昔武王克商，散鹿臺之財，發鉅橋之粟。 陛下此詔，異代同美。」 高祖又曰：「朕何如武王？」 安生曰：「武王伐紂，縣首白旗； 陛下平齊，兵不血刃。 愚謂聖畧為優。」 高祖大悅，賜帛三百匹、米三百石、宅一區，幷賜象笏及九環金帶，自餘什物稱是。 又詔所司給安車駟馬，隨駕入朝，幷敕所在供給。 至京，敕令于大乘佛寺參議五禮。 宣政元年，拜露門學博士、下大夫，其時年已八十餘。 尋致仕，卒於家。
When Emperor Gaozu entered Ye, Ansheng immediately ordered the gate swept. His household wondered and asked why; Ansheng said, "The Zhou emperor values the Way and honors the Confucians—he is sure to come see me." Before long Emperor Gaozu visited his residence; an edict forbade him to bow, and the emperor personally took his hand and drew him to sit together. He said to him, "I have not yet been able to lay down arms, and take this as a matter of shame." Ansheng said, "Even the Yellow Emperor still had the battle at Banquan—how much the more when Your Majesty carries out Heaven's punishment with righteous authority!" Emperor Gaozu also said, "The Qi regime imposed taxes and corvée in profusion, exhausting the people's wealth and strength. I have rescued those in fire and saved those drowning, and wish to reform these abuses. I wish to distribute the treasury stores and the sundry goods of the Three Platforms among the common people—what do you think of this?" Ansheng said, "In olden days King Wu conquered Shang, scattered the wealth of Lutai, and released the grain at Jutiao. Your Majesty's edict shares the same excellence across different ages." Emperor Gaozu also said, "How do I compare to King Wu?" Ansheng said, "King Wu punished Zhou, hung his head upon a white banner; Your Majesty pacified Qi without blood staining the blades. I deem your sage strategy the superior one." Emperor Gaozu was greatly pleased and bestowed three hundred bolts of silk, three hundred shi of rice, one residence, together with an ivory tablet and a nine-ring gold belt; the remaining goods were commensurate. An edict also ordered the relevant offices to provide a comfort carriage and four horses, that he might follow the imperial procession to court, and directed local authorities to furnish supplies. Upon reaching the capital, an edict ordered him to join deliberations on the Five Rites at Dacheng Buddhist Temple. In the first year of the Xuanzheng era he was appointed Erudite of the Lumen Academy and Lower Grand Master; at the time he was already more than eighty years old. Shortly afterward he retired and died at home.
26
安生旣學為儒宗，當時受其業擅名於後者，有馬榮伯、張黑奴、竇士榮、孔籠、劉焯、劉炫等，皆其門人焉。 所撰《周禮義疏》二十卷、《禮記義疏》四十卷、《孝經義疏》一卷，竝行於世。
Ansheng, his learning having made him patriarch of the Confucians, had among those who received his instruction and later won fame Ma Rongbo, Zhang Heinu, Dou Shirong, Kong Long, Liu Chao, Liu Xuan, and others—all were his disciples. His works Commentary and Exegesis on the Rites of Zhou in twenty juan, Commentary and Exegesis on the Record of Rites in forty juan, and Commentary and Exegesis on the Classic of Filial Piety in one juan all circulated in the world.
27
樂遜字遵賢，河東猗氏人也。 年在幼童，便有成人之操。 弱冠，為郡主簿。 魏正光中，聞碩儒徐遵明領徒趙、魏，乃就學《孝經》、《喪服》、《論語》、《詩》、《書》、《禮》、《易》、《左氏春秋》大義。 尋而山東寇亂，學者散逸，遜於擾攘之中，猶志道不倦。
Yue Xun, whose courtesy name was Zunxian, was a native of Yishi in Hedong commandery. While still a child in years, he already possessed the conduct of a grown man. At the capping age he served as chief clerk of the commandery. During the Zhenguang era of Wei, hearing that the great scholar Xu Zunming was leading disciples in Zhao and Wei, he went to study the essential meanings of the Classic of Filial Piety, Mourning Garments, the Analects, the Odes, the Documents, the Rites, the Changes, and the Spring and Autumn Annals of Master Zuo. Before long bandits ravaged the Shandong region and scholars scattered; amid the turmoil, Xun yet pursued the Way without weariness.
28
永安中，釋褐安西府長流參軍。 大統七年，除子都督。 九年，太尉李弼請遜教授諸子。 旣而太祖盛選賢良，授以守令。 相府戶曹柳敏、行臺郎中盧光、河東郡丞辛粲相繼舉遜，稱有牧民之才。 弼請留不遣。 十六年，加授建忠將軍、左中郎將，遷輔國將軍、中散大夫、都督，歷弼府西合祭酒、功曹諮議參軍。
During the Yong'an era he entered official service as Chief Flowing Staff Officer of the Anxi headquarters. In the seventh year of the Datong era he was made Junior Commandant. In the ninth year, Grand Commandant Li Bi requested that Xun instruct his sons. Before long the Grand Ancestor extensively selected the worthy and good and appointed them as prefects and magistrates. The Household Clerk Liu Min of the chancellor's office, the Secretariat Gentleman of the traveling secretariat Lu Guang, and the Assistant Commandery Administrator Xin Can of Hedong in succession recommended Xun, declaring that he possessed the talent to govern the people. Li Bi requested that he be retained and not sent away. In the sixteenth year he was additionally appointed General Who Establishes Loyalty and Left Commandant of Cavalry; he was promoted to General Who Assists the State, Grand Master of Palace Counsel, and Commandant, and served successively as Libationer of the Western Pavilion of Li Bi's headquarters and Staff Officer for Merit Evaluation and Military Adviser.
29
魏廢帝二年，太祖召遜教授諸子。 在館六年，與諸儒分授經業。 遜講《孝經》、《論語》、《毛詩》及服虔所注《春秋左氏》傳。 魏恭帝二年，授太學助教。 孝閔帝踐阼，以遜有理務材，除秋官府上士。 其年，治太學博士，轉治小師氏下大夫。 自譙王儉以下，並束脩行弟子之禮。 遜以經術教授，甚有訓導之方。 及衛公直鎮蒲州，以遜為直府主簿，加車騎將軍、左光祿大夫。
In the second year of the Deposed Emperor of Wei, the Grand Ancestor summoned Xun to instruct his sons. He remained at the academy six years, dividing the teaching of the classics with the various Confucians. Xun lectured on the Classic of Filial Piety, the Analects, the Mao Odes, and the Zuo Commentary on the Spring and Autumn as annotated by Fu Qian. In the second year of Emperor Gong of Wei he was appointed Assistant Instructor of the Imperial Academy. When Emperor Xiaomin ascended the throne, since Xun had talent for practical administration, he was made Senior Clerk of the Ministry of Punishments. That same year he was made Erudite in charge of the Imperial Academy, then transferred to Lower Grand Master of the Junior Master Shi. From Prince of Qiao Jian downward, all presented the silk tribute and observed the rites due a disciple. Xun taught through the classical disciplines and possessed excellent methods of instruction and guidance. When Prince Wei Zhi governed Puzhou, he made Xun chief clerk of Zhi's headquarters, with additional titles of General of Chariots and Cavalry and Left Grand Master of Imperial Splendor.
30
其一，崇治方，曰：
The first, exalt governance methods, it says:
31
竊惟今之在官者，多求清身克濟，不至惠民愛物。 何者？ 比來守令年期旣促，歲責有成。 蓋謂猛濟為賢，未甚優養。 此政旣代，後者復然。 夫政之於民，過急則刻薄，傷緩則弛慢。 是以周失舒緩，秦敗急酷。 民非赤子，當以赤子遇之。 宜在舒疾得衷，不使勞擾。 頃承魏之衰政，人習逋違。 先王朝憲備行，民咸識法。 但可宣風正俗，納民軌訓而已。 自非軍旅之中，何用過為迫切。 至於興邦致治，事由德教，漸以成之，非在倉卒。 竊謂姬周盛德，治興文、武，政穆成、康。 自斯厥後，不能無事。 昔申侯將奔，楚子誨之曰「無適小國」。 言以政狹法峻，將不汝容。 敬仲入齊，稱曰「幸若獲宥，及於寬政」。 然關東諸州，淪陷日久，人在塗炭，當慕息肩。 若不布政優優，聞諸境外，將何以使彼勞民，歸就樂土。
I venture to consider that those in office today mostly seek to keep themselves upright and achieve results, yet fall short of benefiting the people and cherishing things. Why is this so? Recently the terms of prefects and magistrates have been short, and yearly assessments demand tangible achievement. They generally regard fierce efficiency as excellence and scarcely show generous nurturing. Once this administration ends, those who follow do the same. Now, when government bears upon the people, excessive urgency makes it harsh and thin, while excessive leniency makes it slack and lax. Therefore Zhou perished for excessive leniency, and Qin failed for excessive severity. The people are not infants, yet they should be treated as infants. What is fitting is that urgency and ease strike the mean, so that the people are neither toiled nor harassed. Recently we have inherited the decayed governance of Wei, and the people are accustomed to evasion and defiance. Under the former emperor the royal statutes were fully enforced, and the people all knew the law. One need only spread wholesome customs, correct the mores, and bring the people into proper discipline. Unless in military affairs, what need is there to be excessively pressing? As for raising the state and achieving good order, the task lies in moral instruction; it is accomplished gradually, not in haste. I venture to say that the House of Zhou in its flourishing virtue achieved order under Kings Wen and Wu and ruled in harmony under Kings Cheng and Kang. From that time onward, no age has been without affairs. In olden days when the Marquis of Shen was about to flee, the ruler of Chu admonished him, saying, "Do not go to a small state." The meaning was that because its government was narrow and its laws severe, it would not hold you. When Jing Zhong entered Qi, he declared, "If I am fortunate enough to be pardoned, I may reach a lenient government." Yet the eastern prefectures beyond the Pass have long been lost; the people lie in fire and water and ought to yearn for rest. If we do not lay forth governance that is gentle and easy, and make it known beyond our borders, how shall we cause those toiling people to return to a happy land?
32
其二，省造作，曰：
The second, reduce construction work, it says:
33
頃者魏都洛陽，一時殷盛，貴勢之家，各營第宅，車服器玩，皆尚奢靡。 世逐浮競，人習澆薄，終使禍亂交興，天下喪敗。 比來朝貢，器服稍華，百工造作，務盡奇巧。 臣誠恐物逐好移，有損政俗。 如此等事，頗宜禁省。 《記》言「無作淫巧，以蕩上心」。 傳稱「宮室崇侈，民力雕弊」。 漢景有云：「黃金珠玉，饑不可食，寒不可衣。」 「雕文刻鏤，傷農事者也。 錦繡纂組，害女功者也。」 以二者為饑寒之本源矣。 然國家非為軍戎器用、時事要須而造者，皆徒費功力，損國害民。 未如廣勸農桑，以衣食為務，使國儲豐積，大功易舉。
Recently, when Wei made its capital at Luoyang, the city flourished for a time; families of noble power each built mansions, and carriages, garments, utensils, and curios all prized extravagance. The age pursued vain rivalry; the people grew accustomed to shallow indulgence—and in the end calamity and rebellion arose together, and the realm was lost and ruined. Recently tribute from the court has grown somewhat ornate in vessels and garments, and artisans' work strives to exhaust ingenious artistry. Your servant truly fears that when objects follow shifting tastes, governance and custom will suffer harm. Matters such as these ought largely to be forbidden and curtailed. The Record of Rites says, "Do not make licentious craftwork to unsettle the ruler's heart-mind." The Commentary records, "When palaces and chambers are grand and extravagant, the people's strength is carved away to ruin." Emperor Jing of Han said, "Gold and pearls and jade—when hungry you cannot eat them; when cold you cannot wear them." "Elaborate carving and inlay harm the work of farming. Brocades, embroidered silks, and braided trim harm women's work." He took these two as the root sources of hunger and cold. Yet whatever the state produces that is not military equipment or what present needs require is merely wasted labor, harming the nation and injuring the people. Better to encourage farming and sericulture broadly, take clothing and food as the task, let state stores accumulate in plenty, and great works will be easy to accomplish.
34
其三，明選舉，曰：
The third, clarify selection and appointment, it says:
35
選曹賞錄勳賢，補擬官爵，必宜與衆共之，有明揚之授。 使人得盡心，如睹白日。 其材有升降，其功有厚薄，祿秩所加，無容不審。 即如州郡選置，猶集鄉閭，況天下選曹，不取物〔望。 若方〕州〔列〕郡，自可內除。 此外付曹銓者，旣非機事，何足可密。 人生處世，以榮祿為重，修身履行，以纂身為名。 然逢時旣難，失時為易。 其選置之日，宜令衆心明白，然後呈奏。 使功勤見知，品物稱悅。
The Selection Office, in rewarding and recording meritorious worthies and in appointing to fill offices and ranks, ought to consult with the multitude and grant appointments through open commendation. Let people give their full devotion as if beholding the bright sun. When talent has its gradations and merit has its degrees of thickness and thinness, the salary and rank conferred must in no case fail to be examined with care. Even provincial appointments are still made by gathering local communities; how much more, then, should the central Selection Office avoid choosing men by reputation alone? Provincial and commandery posts, at least, can be filled by internal promotion. As for other appointments handled by the personnel bureau, these are hardly state secrets—there is no reason to keep the process hidden. Men live in this world with glory and emolument as what they value most, and they build reputation through self-cultivation and upright conduct. Seizing the right moment is hard; letting it slip away is all too easy. When selections are made, the public should understand the grounds for each appointment before the list is submitted to the throne. So that merit and diligence receive recognition and everyone finds the outcome fair and pleasing.
36
其四，重戰伐，曰：
Fourth, on giving due weight to military action, he wrote:
37
魏祚告終，天睠在德。 而高洋稱僭，先迷未敗，擁逼山東，事切肘腋。 譬猶棋劫相持，爭行先後。 若一行非當，或成彼利。 誠應舍小營大，先保封域，不宜貪利在邊，輕為興動。 捷則勞兵分守，敗則所損已多。 國家雖強，洋不受弱。 《詩》云：「德則不競，何憚於病！」 唯德可以庇民，非恃彊也。 夫力均勢敵，則進德者勝。 君子道長，則小人道消。 故昔之善戰者，先為不可勝，以待敵之可勝。 彼行暴戾，我則寬仁。 彼為刻薄，我必惠化。 使德澤旁流，人思有道。 然後觀釁而作，可以集事。
Wei has run its course, and Heaven now favors the virtuous. Yet Gao Yang has seized the imperial title; though still unchecked, he already presses on Shandong—a threat right at our side. It is like a critical struggle over territory on the board, where each side fights to seize the initiative. A single misstep could hand the enemy his opening. We should sacrifice minor gains for major strategy: secure our borders first, rather than chasing frontier profits with rash military action. Victory would still leave us straining to garrison conquered ground; defeat would cost far too much. Our realm may be powerful, but Gao Yang is not a man who will yield to weakness. The Odes says, "When virtue is supreme, there is no need to compete—so why dread hardship? Only virtue can truly protect the people—not brute force. When two powers are evenly matched, the side that cultivates virtue prevails. When the Way of the noble man gains ground, the way of the base man retreats. Ancient masters of war first made themselves invincible, then waited for the enemy to expose a weakness. Let them rule with cruelty; we shall respond with clemency and benevolence. Where they govern harshly, we must govern with generous kindness. Let our virtue spread in every direction until the people themselves yearn for righteous rule. Only then, watching for the right opening, can we strike and achieve our aim.
38
其五，禁奢侈，曰：
Fifth, on prohibiting luxury, he wrote:
39
按禮，人有貴賤，物有等差，使用之有節，品類之有度。 馬后為天下母，而身服大練，所以率下也。 季孫相三君矣，家無衣帛之妾，所以勵俗也。 比來富貴之家，為意稍廣，無不資裝婢隸，作車後容儀，服飾華美，昡曜街衢。 仍使行者輟足，路人傾蓋。 論其輸力公家，未若介冑之士； 然其坐受優賞，自踰攻戰之人。 縱令不惜功費，豈不有虧厥德。 必有儲蓄之餘，孰與務恤軍士。 魯莊公有云：「衣食所安，不敢愛也，必以分人。」 《詩》言：「豈曰無衣，與子同袍。」 皆所以取人力也。
Ritual prescribes that people differ in rank and things differ in grade; consumption must observe proper limits and each category its proper measure. Empress Ma, though mother of the realm, wore only plain cloth herself—she meant to set an example for her subjects. Jisun, who had served three Lu rulers as chief minister, kept no silk-clad concubines in his household—he sought to reform public morals by example. Lately the great houses have grown ever more extravagant: they deck out servants, parade retinues behind their carriages, and dress in gorgeous clothes that blaze through the streets. Travelers stop in their tracks and onlookers crane their necks to stare. Measured by what they contribute to the state, they cannot compare with armored soldiers; yet they sit at ease and collect generous rewards that surpass what fighting men receive. Even if one can afford the waste, does it not still erode one's moral standing? Surely any surplus in the treasury would be better spent caring for the troops. Duke Zhuang of Lu said, "The food and clothing that sustain me I dare not keep to myself; I must share them with others. The Odes says, "Are we not clothed? I will share my robe with you. All such examples show how to win men's willing effort.
40
又陳事上議之徒，亦應不少，當有上徹天聽者。 未聞是非。 陛下雖念存物議，欲盡天下之情，而天下之情猶為未盡。 何者？ 取人受言，貴在顯用。 若納而不顯，是而不用，則言之者或寡矣。
Many others must also be submitting policy memorials; surely some of their words reach Your Majesty's ears. Yet one never hears whether they were accepted or dismissed. Your Majesty may wish to preserve open debate and hear every voice in the realm, yet the realm's voices are still not fully heard. Why? When you heed advice, what matters is to act on it openly. If you approve memorials in private but never put them into practice, fewer and fewer people will speak up.
41
保定二年，以訓導有方，頻加賞賜。 遷遂伯中大夫，授驃騎將軍、大都督。 四年，進車騎大將軍、儀同三司。 五年，詔魯公贇、畢公賢等，俱以束修之禮，同受業焉。 天和元年，岐州刺史、陳公純舉遜為賢良。 五年，遜以年在懸車，上表致仕，優詔不許。 於是賜以粟帛及錢等，授湖州刺史，封安邑縣子，邑四百戶。 民多蠻左，未習儒風。 遜勸勵生徒，加以課試，數年之間，化洽州境。 蠻俗生子，長大多與父母別居。 遜每加勸導，多革前弊。 在任數載，頻被褒錫。 秩滿還朝，拜皇太子諫議，復在露門教授皇子，增邑一百戶。 宣政元年，進位上儀同大將軍。 大象初，進爵崇業郡公，增邑通前二千戶，又為露門博士。 二年，進位開府儀同 （三司） 大將軍，出為汾陰郡守。 遜以老病固辭，詔許之。 乃改授東揚州刺史，仍賜安車、衣服及奴婢等。 又于本郡賜田十頃。 儒者以為榮。 隋開皇元年，卒於家，年八十二。 贈本官，加蒲、陝二州刺史。
In the second year of Baoding, he received repeated rewards for his effective teaching. He was promoted to Baron of Sui, Grand Master of the Palace, and appointed General Who Spreads Majestic Might and Grand Commander. In the fourth year he was promoted to Grand General of Chariots and Cavalry with rank equal to the Three Preceptors. In the fifth year the throne commanded the Duke of Lu, Yun, the Duke of Bi, Xian, and others to become his pupils with the formal ceremony of the teacher's gift. In the first year of Tianhe, the Duke of Chen, Chun, as Prefect of Qi Province, recommended Yue Xun as a man of talent and virtue. In the fifth year Yue Xun petitioned to retire, having reached the age of seventy; a gracious edict refused his request. He was then granted grain, silk, and money, appointed Prefect of Hu Province, and enfeoffed as Viscount of Anyi with four hundred taxable households. The population was largely non-Han tribes who had not yet adopted Confucian culture. Yue Xun encouraged his students, instituted examinations, and within a few years transformed the entire prefecture. By local custom, sons who came of age usually moved out and lived apart from their parents. Yue Xun repeatedly counseled them and abolished many old harmful practices. Over several years in office he received frequent commendations and gifts. When his term ended he returned to court as Remonstrating Advisor to the Crown Prince, resumed teaching princes at the Lum Gate, and received an additional hundred households in his fief. In the first year of Xuanzheng he was promoted to Grand General with the highest honorary rank. At the start of the Daxiang era he was made Duke of Chongye Commandery with a total fief of two thousand households and again appointed Erudite of the Lum Gate. In the second year he was promoted to Generalissimo with an office equal in honor to the Three Preceptors Grand General, and was appointed Administrator of Fenyin Commandery. Yue Xun firmly declined on account of age and illness, and the throne granted his request. He was instead appointed Prefect of Eastern Yang Province and given a comfortable carriage, robes, and attendants. He was also granted ten qing of farmland in his native commandery. Confucian scholars considered this a signal honor. In the first year of Kaihuang under the Sui he died at home at the age of eighty-two. He was posthumously granted his former rank plus the titles of Prefect of Pu and Prefect of Shan.
42
遜性柔謹，寡於交遊。 立身以忠信為本，不自矜尚。 每在衆中，言論未嘗為人之先。 學者以此稱之。 所著《孝經》、《論語》、《毛詩》、《左氏春秋序論》十餘篇。 又著《春秋序義》，通賈、服說，發杜氏違，辭理竝可觀。
Yue Xun was gentle and cautious by nature and kept few close associates. He grounded his conduct in loyalty and trustworthiness and never put himself forward. In company he never spoke before others. Men of learning admired him for this restraint. He wrote more than ten works, including preface essays on the Classic of Filial Piety, the Analects, the Mao Odes, and the Zuoshi Spring and Autumn. He also wrote Preface to the Meaning of the Spring and Autumn, drawing on the commentaries of Jia Kui and Fu Qian while exposing flaws in Du Yu's readings—a work admirable in both style and argument.
43
史臣曰：前世通六藝之士，莫不兼達政術，故云拾青紫如地芥。 近代守一經之儒，多暗於時務，故有貧且賤之恥。 雖通塞有命，而大抵皆然。
The historian writes: in earlier times, men who mastered the Six Arts invariably understood statecraft as well; people said that winning high office was as easy as picking up plants from the ground. Recent scholars who clung to a single classic were often ignorant of practical affairs, and so suffered the disgrace of poverty and obscurity. Though fortune and misfortune may be ordained, this was broadly the pattern.
44
嘗論之曰：夫金之質也至剛，鑄之可以成器； 水之性也柔弱，壅之可以壞山。 況乎肖天地之貌，含五常之德，朱藍易染，熏蕕可變，固以隨鄒俗而好長纓，化齊風而貴紫服。 若乃進趣矜尚，中庸之常情； 高秩厚禮，上智之所欲。 是以兩漢之朝，重經術而輕律令。 其聰明特達者，咸勵精於專門。 以通賢之質，挾黼藻之美，大則必至公卿，小則不失守令。 近代之政，先法令而後經術。 其沉默孤微者，亦篤志於章句，以先王之道，飾腐儒之姿，達則不過侍講訓冑，窮則終於弊衣簞食。 由斯言之，非兩漢棟樑之所育，近代薪樗之所產哉，蓋好尚之道殊，遭遇之時異也。
He once observed: gold is by nature the hardest of metals, yet cast in a mold it becomes a useful vessel; water is by nature soft and yielding, yet dammed up it can wear down a mountain. How much more true of human beings, who share the form of Heaven and Earth and embody the Five Constants: like cloth that takes crimson or indigo dye, like character shaped by good or foul influence—men follow the customs of Zou and prize official insignia, then adopt Qi fashions and value purple robes. Ambition and self-regard are ordinary human feelings—the very heart of the Doctrine of the Mean; high rank and generous rewards are what the wisest men naturally seek. That is why the Han dynasties valued classical learning above legal expertise. The most gifted devoted themselves wholeheartedly to a single discipline. Armed with genuine talent and polished literary accomplishment, the best rose to the highest offices and even the lesser among them became prefects and magistrates. Recent regimes have put law codes first and classical learning second. The obscure scholar buries himself in textual glosses, draping the pedant's mantle in the language of the sages; if he succeeds he becomes no more than a tutor to the imperial heirs, and if he fails he dies in patched clothes with nothing but coarse fare. In other words, it is not that Han times bred pillars of state while our age produces only firewood—the difference lies in what the age values and what opportunities it offers.
45
史臣每聞故老，稱沈重所學，非止《六經》而已。 至於天官、律曆、陰陽、緯候，流畧所載，釋老之典，靡不博綜，窮其幽賾。 故能馳聲海內，為一代儒宗。 雖前世徐廣、何承天之儔，不足過也。
The historian often heard elders say that Shen Zhong's learning extended far beyond the Six Classics. He mastered astronomy, calendrical science, yin-yang theory, apocryphal texts, the Liulue treatises, and the scriptures of Buddhism and Daoism, plumbing each to its deepest reaches. His reputation spread throughout the realm, and he became the leading Confucian scholar of his age. Even such earlier masters as Xu Guang and He Chengtian could not match him.
46
全文以中華書局、一九七一年十一月版《周書》為本校。
This edition was collated against the Zhonghua Shuju edition of the Book of Zhou (November 1971).