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古之儒者，博學虖六藝之文。六學者，王教之典籍，先聖所以明天道，正人倫，致至治之成法也。周道既衰，壞於幽厲，禮樂征伐自諸侯出，陵夷二百餘年而孔子興，以聖德遭季世，知言之不用而道不行，乃歎曰：「鳳鳥不至，河不出圖，吾已矣夫！」「文王既沒，文不在茲乎？」於是應聘諸侯，以答禮行誼。西入周，南至楚，畏匡厄陳，奸七十餘君。適齊聞韶，三月不知肉味；自衛反魯，然後樂正，雅頌各得其所。究觀古今之篇籍，乃稱曰：「大哉，堯之為君也！唯天為大，唯堯則之。巍巍乎其有成功也，煥乎其有文章也！」又云：「周監於二世，郁郁乎文哉！吾從周。」於是敘書則斷堯典，稱樂則法韶舞，論詩則首周南。綴周之禮，因魯春秋，舉十二公行事，繩之以文武之道，成一王法，至獲麟而止。蓋晚而好易，讀之韋編三絕，而為之傳。皆因近聖之事，鲈立先王之教，故曰：「述而不作，信而好古；」「下學而上達，知我者其天乎！」 |
| | Ancient Confucian scholars extensively studied the six arts of literature. The Six Arts are the canonical texts of royal instruction; they were what the ancient sages used to elucidate the principles of heaven, rectify human relationships, and establish the model for achieving supreme governance. After the Zhou dynasty's way declined and deteriorated during the reigns of King You and King Li, rites, music, military campaigns, and punitive expeditions began to originate from feudal lords. Over more than two hundred years of decline, Confucius arose. Possessing a sage-like virtue in an age of decline, he realized that his words would not be adopted and his principles would not be implemented; thus, he sighed and said: "The phoenix does not come, the Yellow River produces no map—my time is over!" "Since King Wen has passed away, isn't the culture now in my hands?" Thus, he accepted appointments from feudal lords to fulfill rites and demonstrate righteousness. He traveled west into the Zhou state and south to Chu, encountering dangers in Kuang and being trapped in Chen, meeting over seventy rulers who were corrupt. When he arrived in Qi and heard the Shao music, he did not know the taste of meat for three months; After returning from Wei to Lu, then the music was corrected, and the Ya and Song pieces each found their proper places. After thoroughly examining ancient and modern writings, he remarked: "Great indeed was Yao as a ruler!" Only Heaven is the greatest; only Yao followed its example. How lofty his achievements were! How brilliant his cultural accomplishments!" He also said: "The Zhou dynasty took the Shang and Xia dynasties as its mirror; how rich in culture it was! I follow the Zhou." Thus, when arranging historical records he began with the "Yao Dian"; when discussing music he followed the Shao Wu; and when commenting on poetry he started with Zhou Nan. He compiled the rites of the Zhou dynasty, based on the Spring and Autumn Annals of Lu, recording the deeds of its twelve rulers, guiding them with the principles of King Wen and King Wu, to establish a model for one sovereign's rule, until it ended with the capture of the qilin. In his later years he became fond of the Yi Jing (Book of Changes), reading it so thoroughly that its bamboo slips were worn out three times, and he composed commentaries on it. All of these were based on matters close to the sages, reviving the teachings of former kings; hence it is said: "Narrating without creating, believing and loving antiquity;" "Learning from below to reach above—only Heaven understands me!"
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仲尼既沒，七十子之徒散遊諸侯，大者為卿相師傅，小者友教士大夫，或隱而不見。故子張居陳，澹臺子羽居楚，子夏居西河，子貢終於齊。如田子方、段干木、吳起、禽滑氂之屬，皆受業於子夏之倫，為王者師。是時，獨魏文侯好學。天下並爭於戰國，儒術既黜焉，然齊魯之間學者猶弗廢，至於威、宣之際，孟子、孫卿之列咸遵夫子之業而潤色之，以學顯於當世。 |
| | After Confucius died, his seventy disciples scattered and traveled among the feudal lords; some became ministers or tutors to high officials, others served as friends and teachers to scholar-officials, while some chose to remain in seclusion. Therefore, Zizhang resided in Chen, Dantaiziyu lived in Chu, Zixia stayed by the Western River, and Zigong ended his days in Qi. Figures such as Tian Zifang, Duanguanmu, Wu Qi, and Qin Huali were all students of Zixia's school and became teachers to kings. At that time, only Duke Wenhou of Wei loved learning. During the Warring States period, when all states competed for dominance, Confucian learning was already declining; yet scholars between Qi and Lu still did not abandon it. By the time of King Wei and King Xuan, figures such as Mencius and Sun Qiu (Xunzi) followed Master Kong's teachings and refined them, achieving prominence through their scholarship in their own era.
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及至秦始皇兼天下，燔詩書，殺術士，六學從此缺矣。陳涉之王也，魯諸儒持孔氏禮器而歸之，於是孔甲為涉博士，卒與俱死。陳涉起匹夫，敺適戍以立號，不滿歲而滅亡，其事至微淺，然而搢紳先生負禮器往委質為臣者何也？以秦禁其業，積怨而發憤於陳王也。 |
| | When Emperor Qin Shi Huang unified the empire, he burned poetry and books and killed scholars; from then on, the Six Arts were lost. When Chen She became king, Confucian scholars from Lu brought Kong family ritual vessels to him. Thus, Kong Jia was appointed as a doctor (scholar-official) by Chen She and ultimately died with him. Chen She rose from the ranks of commoners, incited conscripted soldiers to proclaim himself a ruler, and within less than a year he perished. His cause was extremely insignificant; yet why did learned gentlemen carry ritual vessels and submit themselves as his subjects? It was because the Qin dynasty had suppressed their learning, leading them to harbor resentment and express their anger through support for King Chen.
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及高皇帝誅項籍，引兵圍魯，魯中諸儒尚講誦習禮，弦歌之音不絕，豈非聖人遺化好學之國哉？於是諸儒始得修其經學，講習大射鄉飲之禮。叔孫通作漢禮儀，因為奉常，諸弟子共定者，咸為選首，然後喟然興於學。然尚有干戈，平定四海，亦未皇庠序之事也。孝惠、高后時，公卿皆武力功臣。孝文時頗登用，然孝文本好刑名之言。及至孝景，不任儒，竇太后又好黃老術，故諸博士具官待問，未有進者。 |
| | When Emperor Gaozu of Han killed Xiang Yu and led his troops to besiege Lu, the Confucian scholars within Lu continued to lecture, recite, and practice rites, with the sounds of zithers and songs never ceasing. Was this not a country that preserved the legacy of sages and cherished learning? At that time, Confucian scholars were finally able to study their classical texts and practice the rites of grand archery contests and communal drinking ceremonies. Shusun Tong created the Han dynasty's rites and rituals, thus becoming the Grand Minister of Rites. The various disciples who jointly established these were all selected as leaders, after which Confucian learning revived with enthusiasm. However, warfare still continued; the empire had yet to be pacified, and there was no time for matters of schools and education. During the reigns of Emperor Xiaohui and Empress Dowager Lü, all chancellors and high officials were military men who had earned their positions through martial achievements. During the reign of Emperor Xiaowen, some Confucians were appointed to office; however, Emperor Xiaowen himself favored legalist doctrines. By the time of Emperor Xiaojing, Confucians were not appointed to positions; Empress Dowager Dou favored Huang-Lao Daoist teachings. Therefore, although all the doctor (scholar) officials held their posts and awaited questions, none advanced in rank.
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漢興，言易自淄川田生；言書自濟南伏生；言詩，於魯則申培公，於齊則轅固生，燕則韓太傅；言禮，則魯高堂生；言春秋，於齊則胡毋生，於趙則董仲舒。及竇太后崩，武安君田蚡為丞相，黜黃老、刑名百家之言，延文學儒者以百數，而公孫弘以治春秋為丞相封侯，天下學士靡然鄉風矣。 |
| | After the Han dynasty was founded, those who expounded on the Yi Jing began with Tian Sheng of Zichuan; those who expounded on the Shu Jing (Book of Documents) began with Fu Sheng of Jinan; those who expounded on the Shi Jing (Book of Songs), in Lu were Shen Peigong, in Qi were Yuan Gusheng, and in Yan was Han Taifu; those who expounded on rites were Gaotang Sheng of Lu; those who expounded the Chunqiu (Spring and Autumn Annals), in Qi was Humu Sheng, and in Zhao was Dong Zhongshu. After Empress Dowager Dou died, Lord Wu'an Tian Fen became chancellor and dismissed the doctrines of Huang-Lao Daoism, legalism, and other schools. He invited hundreds of literary Confucian scholars to court. Gongsun Hong was appointed as chancellor and enfeoffed as a marquis for his expertise in the Chunqiu Annals; thus, scholars throughout the empire eagerly followed this trend.
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弘為學官，悼道之鬱滯，乃請曰：「丞相、御史言：制曰『蓋聞導民以禮，風之以樂。婚姻者，居室之大倫也。今禮廢樂崩，朕甚愍焉，故詳延天下方聞之士，咸登諸朝。其令禮官勸學，講議洽聞，舉遺興禮，以為天下先。太常議，予博士弟子，崇鄉里之化，以厲賢材焉。』謹與太常臧、博士平等議，曰：聞三代之道，鄉里有教，夏曰校，殷曰庠，周曰序。其勸善也，顯之朝廷；其懲惡也，加之刑罰。故教化之行也，建首善自京師始，繇內及外。今陛下昭至德，開大明，配天地，本人倫，勸學興禮，崇化厲賢，以風四方，太平之原也。古者政教未洽，不備其禮，請因舊官而興焉。為博士官置弟子五十人，復其身。太常擇民年十八以上儀狀端正者，補博士弟子。郡國縣官有好文學，敬長上，肅政教，順鄉里，出入不悖，所聞，令相長丞上屬所二千石。二千石謹察可者，常與計偕，詣太常，得受業如弟子。一歲皆輒課，能通一藝以上，補文學掌故缺；其高第可以為郎中，太常籍奏。即有秀才異等，輒以名聞。其不事學若下材，及不能通一藝，輒罷之，而請諸能稱者。臣謹案詔書律令下者，明天人分際，通古今之誼，文章爾雅，訓辭深厚，恩施甚美。小吏淺聞，弗能究宣，亡以明布諭下。以治禮掌故以文學禮義為官，遷留滯。請選擇其秩比二百石以上及吏百石通一藝以上補左右內史、大行卒史，比百石以下補郡太守卒史，皆各二人，邊郡一人。先用誦多者，不足，擇掌故以補中二千石屬，文學掌故補郡屬，備員。請著功令。它如律令。」 |
| | Gongsun Hong, as an official in charge of education, lamented the stagnation of Confucian teachings and thus requested: "The chancellor and the chief censor stated: 'It is said that guiding the people with rites and influencing them through music. Marriage is the great principle of family life. Now that rites have been abandoned and music has collapsed, I deeply lament this; therefore, I have carefully invited learned men from all over the empire to ascend to court. Let the officials in charge of rites encourage learning, hold discussions and lectures on widely known knowledge, revive lost traditions, and set an example for all under heaven. The Grand Minister of Rites deliberated and proposed granting disciples to the doctors (scholars), promoting moral influence in villages and towns, so as to encourage virtuous talents." Carefully deliberating with the Grand Minister of Rites Zang, Doctor Ping and others, they said: "We have heard that in the three dynasties, villages and towns had schools; in Xia it was called Xiao, in Shang it was called Xiang, and in Zhou it was called Xu. To encourage virtue, they honored the virtuous before the court; to punish evil, they imposed criminal penalties. Therefore, the implementation of moral education began by establishing the model of virtue in the capital and extended from within outward. Now, Your Majesty shines with the highest virtue and opens great enlightenment, matching Heaven and Earth. You uphold human relationships, encourage learning and promote rites, honor culture and inspire virtuous men, setting an example for all directions—this is the foundation of peace and prosperity. In ancient times, when government and moral instruction were not yet harmonized and rites were incomplete, we request to revive them by building upon the existing offices. Establish a position for doctor (scholar) officials with fifty disciples, exempting them from corvée labor. The Grand Minister of Rites should select citizens aged eighteen or older who are physically sound and well-mannered to serve as disciples of the doctor (scholars). Local officials at the commandery, kingdom, and county levels who excel in literary learning, respect elders and superiors, strictly uphold government and moral instruction, maintain order within their communities, and whose conduct aligns with what is heard of them should be recommended by magistrates to higher authorities for appointment as officials under a two-thousand-dan salary rank. The two-thousand-dan officials should carefully examine those deemed suitable and regularly submit them along with their annual reports to the Grand Minister of Rites, where they may receive instruction as disciples. Each year, all should be examined; those who can master one discipline or more will fill vacancies in the positions of literary scholars and historians. Those with outstanding results may serve as Langzhong (attendants), to be recorded and submitted by the Grand Minister of Rites for appointment. If there are exceptionally talented individuals, their names should immediately be reported upward. Those who do not pursue learning or are of low ability, as well as those unable to master even one discipline, should be dismissed immediately and replaced by others deemed capable. I have carefully examined the imperial edicts and laws in effect, which clearly define the distinctions between Heaven and humanity, connect the principles of ancient and modern times, present elegant writings, and offer profound explanations with deep meanings. The grace bestowed is truly admirable. Low-ranking officials with limited knowledge cannot thoroughly understand or convey these matters, and thus are unable to clearly communicate the imperial decrees downward. Appointing those who specialize in rites, historical records, literary learning, and Confucian principles as officials leads to delays and stagnation in administrative affairs. We request that officials of rank 200 dan and above, as well as clerks of 100 dan who have mastered one discipline or more, be selected to fill positions in the Left and Right Neishi (Ministry of Works) and Da Xing Cushi. Those below 100 dan should supplement the ranks of commandery governors' clerks; two each for central regions, and one for border commanderies. First appoint those who have memorized the most texts; if insufficient, select historians to fill vacancies among officials of two-thousand dan rank. Literary scholars and historians should supplement commandery-level positions as needed. We request that this be recorded in official regulations. Other matters shall follow the law and edicts."
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制曰：「可。」自此以來，公卿大夫士吏彬彬多文學之士矣。 |
| | The imperial decree stated: "Approved." From this time onward, among chancellors, high officials, scholar-officials, and local magistrates, there were many refined men of literary learning.
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昭帝時舉賢良文學，增博士弟子員滿百人，宣帝末增倍之。元帝好儒，能通一經者皆復。數年，以用度不足，更為設員千人，郡國置五經百石卒史。成帝末，或言孔子布衣養徒三千人，今天子太學弟子少，於是增弟子員三千人。歲餘，復如故。平帝時王莽秉政，增元士之子得受業如弟子，勿以為員，歲課甲科四十人為郎中，乙科二十人為太子舍人，丙科四十人補文學掌故云。 |
| | During the reign of Emperor Zhao, the system for recommending virtuous and learned scholars was implemented, increasing the number of doctor's disciples to a full hundred; by the end of Emperor Xuan's reign, this number was doubled. Emperor Yuan favored Confucianism and exempted from taxes all those who could master a single classic. After several years, due to insufficient state expenditures, the quota was adjusted to one thousand students; commanderies and kingdoms were ordered to appoint five-classic clerks of 100-dan rank. By the end of Emperor Cheng's reign, some remarked that Confucius, as a commoner, had nurtured three thousand disciples; now, the emperor's Tai Xue (Imperial Academy) had too few students. Thus, the number was increased to three thousand. After more than a year, it reverted back to its original state. During the reign of Emperor Ping, when Wang Mang held power, he increased provisions so that sons of commoners could receive instruction like disciples without being counted in official quotas. Each year, forty students achieving first-class results would become Langzhong (attendants); twenty with second-class results became Shizi She Ren (attendants to the Crown Prince), and forty with third-class results filled vacancies as literary scholars or historians.
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自魯商瞿子木受易孔子，以授魯橋庇子庸。子庸授江東馯臂子弓。子弓授燕周醜子家。子家授東武孫虞子乘。子乘授齊田何子裝。及秦禁學，易為筮卜之書，獨不禁，故傳受者不絕也。漢興，田何以齊田徙杜陵，號杜田生，授東武王同子中、雒陽周王孫、丁寬、齊服生，皆著易傳數篇。同授淄川楊何，字叔元，元光中徵為太中大夫。齊即墨成，至城陽相。廣川孟但，為太子門大夫。魯周霸、莒衡胡、臨淄主父偃，皆以易至大官。要言易者本之田何。 |
| | Starting from Lu Shangju Zimu, who received the Yi Jing from Confucius and passed it on to Lu Qiaopi Ziying. Ziying transmitted it to Jiangdong Yanyou Zigong. Zigong passed it on to Zhou Chou Zijia of Yan. Zijia transmitted it to Sun Yu Zicheng of Dongwu. Zicheng passed it on to Tian He Zizhuang of Qi. When the Qin dynasty banned learning, the Yi Jing was considered a book for divination and fortune-telling, which remained unbanned; thus, its transmission continued without interruption. After the Han dynasty was established, Tian He moved from Qi to Duliu and became known as Du Tiansheng. He transmitted the Yi Jing to Wang Tong Zizhong of Dongwu, Zhou Wangsun of Luoyang, Ding Kuan, and Qi Fusheng; all composed several commentaries on the Yi Jing. Wang Tong transmitted it to Yang He of Zichuan, courtesy name Shuyuan, who was summoned as a Taizhong Dafu (Grand Doctor) during the Yuanguang period. Qi Jimo Cheng served as magistrate of Chengyang. Meng Dan of Guangchuan became a Men Dafu (Gate Doctor) to the Crown Prince. Lu Zhouba, Ju Henghu, and Linzi Zhufuyan all attained high official positions through their expertise in the Yi Jing. Those who wished to study the essentials of the Yi Jing traced its origins back to Tian He.
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丁寬字子襄，梁人一王梁項生從田何受易，時寬為項生從者，讀易精敏，材過項生，遂事何。學成，何謝寬。寬東歸，何謂門人曰：「易以東矣。」寬至雒陽，復從周王孫受古義，號周氏傳。景帝時，寬為梁孝王將軍距吳楚，號丁將軍，作易說三萬言，訓故舉大誼而已，今小章句是也。寬授同郡碭田王孫。王孫授施讎、孟喜、梁丘賀。繇是易有施、孟、梁丘之學。 |
| | Ding Kuan, courtesy name Zixiang, was a native of Liang. Originally, Wang Liangxiangsheng from Liang studied the Yi Jing under Tian He; at that time, Ding Kuan served as an attendant to Xiang Sheng. Ding read and understood the Yi Jing with great precision and speed, surpassing even Xiang in talent, so he eventually became a student of Tian He himself. After completing his studies, Tian He expressed gratitude to Ding Kuan. When Ding Kuan returned eastward, Tian He said to his disciples: "The Yi Jing has now moved east." Ding Kuan arrived in Luoyang and further studied the ancient meanings of the Yi Jing from Zhou Wangsun, forming a school known as the "Zhou School." During the reign of Emperor Jing, Ding Kuan served as a general under King Xiaowang of Liang to resist Wu and Chu forces. Known as General Ding, he composed an explanation of the Yi Jing totaling thirty thousand words; however, it merely interpreted ancient meanings and emphasized major principles—what we now call minor textual annotations. Ding Kuan transmitted his teachings to Tian Wangsun of the same commandery, Dang. Tian Wangsun passed it on to Shi Chou, Meng Xi, and Liangqiu He. From this, the study of the Yi Jing developed into three schools: Shi, Meng, and Liangqiu.
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施讎字長卿，沛人也。沛與碭相近。讎為童子，從田王孫受易。後讎徙長陵，田王孫為博士，復從卒業，與孟喜、梁丘賀並為門人。謙讓，常稱學廢，不教授。及梁丘賀為少府，事多，及遣子臨分將門人張禹等從讎問。讎自匿不肯見，賀固請，不得已乃授臨等。於是賀薦讎：「結髮事師數十年，賀不能及。」詔拜讎為博士。甘露中與五經諸儒雜論同異於石渠閣。讎授張禹、琅邪魯伯。伯為會稽太守，禹至丞相。禹授淮陽彭宣、沛戴崇子平。崇為九卿，宣大司空。禹、宣皆有傳。魯伯授太山毛莫如少路、琅邪邴丹曼容，著清名。莫如至常山太守。此其知名者也。繇是施家有張、彭之學。 |
| | Shi Chou, courtesy name Changqing, was a native of Pei. Pei and Dang were neighboring regions. As a child, Chou studied the Yi Jing under Tian Wangsun. Later, Chou moved to Changling; when Tian Wangsun became a doctor (scholar), Chou once again followed him to complete his studies and became one of his disciples alongside Meng Xi and Liangqiu He. He was modest and often claimed that learning had declined, so he did not teach. When Liangqiu He became Shaofu (Minister of Works), he had many duties, so he sent his son Linfen to lead disciples such as Zhang Yu to study under Shi Chou. Shi Chou concealed himself and refused to meet them, but after Liangqiu He earnestly requested, he reluctantly taught Linfen and others. Thus, Liangqiu He recommended Shi Chou: "For several decades since my youth, I have served my teacher; I cannot match Shi Chou." The emperor issued an edict appointing Shi Chou as a Doctor. During the Ganlu period, he participated in discussions with scholars of the Five Classics at Shiquguo Hall to compare and debate differences and similarities. Shi Chou transmitted his teachings to Zhang Yu and Lu Bo of Langya. Lu Bo became the governor of Kuaiji, while Zhang Yu rose to become Chancellor. Zhang Yu transmitted his teachings to Peng Xuan of Huaiyang and Dai Chongzi Ping of Pei. Dai Chong became one of the Nine Ministers, while Peng Xuan served as Da Sikong (Grand Commandant). Zhang Yu and Peng Xuan both have biographies. Lu Bo transmitted his teachings to Mao Moru Shaolu of Taishan and Bing Dan Manrong of Langya, both of whom were known for their distinguished reputations. Mao Moru became the governor of Changshan. These were among those who gained fame. From this, the Shi school of Yi Jing study developed into the Zhang and Peng schools.
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孟喜字長卿，東海蘭陵人也。父號孟卿，善為禮、春秋，授后蒼、疏廣。世所傳后氏禮、疏氏春秋，皆出孟卿。孟卿以禮經多，春秋煩雜，乃使喜從田王孫受易。喜好自稱譽，得易家候陰陽災變書，詐言師田生且死時枕喜錾，獨傳喜，諸儒以此耀之。同門梁丘賀疏通證明之，曰：「田生絕於施讎手中，時喜歸東海，安得此事？」又蜀人趙賓好小數書，後為易，飾易文，以為「箕子明夷，陰陽氣亡箕子；箕子者，萬物方荄茲也。」賓持論巧慧，易家不能難，皆曰「非古法也」。云受孟喜，喜為名之。後賓死，莫能持其說。喜因不肯仞，以此不見信。喜舉孝廉為郎，曲臺署長，病免，為丞相掾。博士缺，眾人薦喜。上聞喜改師法，遂不用喜。喜授同郡白光少子、沛翟牧子兄，皆為博士。繇是有翟、孟、白之學。 |
| | Meng Xi, courtesy name Changqing, was native to Lanling, Donghai. His father, Meng Qing, was skilled in the Rites and Spring and Autumn Annals; he taught Hou Cang and Shu Guang. The versions of the Rites attributed to the Hou family and the Spring and Autumn Annals attributed to the Shu family, which were passed down through generations, all originated from Meng Qing. Because the Rites classics were extensive and the Spring and Autumn Annals complex and disorganized, Meng Qing sent his son Meng Xi to study the Yi Jing under Tian Wangsun. Meng Xi liked to boast about himself. He obtained a book on divination and calamities from the school of Yi Jing, falsely claiming that his teacher Tian Weng had placed Meng Xi's chisel under his pillow just before dying and uniquely transmitted it to him; other scholars used this story to praise him. His fellow disciple Liangqiu He clearly refuted it, saying: "Tian Weng's teachings ended in the hands of Shi Chou. At that time, Meng Xi had already returned to Donghai; how could this story be true?" Also, Zhao Bin of Shu was fond of minor mathematical texts and later turned to the Yi Jing. He embellished passages from the Yi Jing, claiming that "Jizi Mingyi means the yin-yang qi disappears with Jizi; 'Jizi refers to all things beginning to sprout.'" Zhao Bin's arguments were clever and skillful, and scholars of the Yi Jing could not challenge him; they all said, "This is not in accordance with ancient methods." It was claimed that he received teachings from Meng Xi, who gave it its name. After Zhao Bin's death, no one could uphold his theories. Meng Xi therefore refused to acknowledge it, and because of this, he was not trusted. Meng Xi was recommended as a filial and upright official and became an imperial attendant (lang). He served as curator of the Qutai Office, but resigned due to illness. Later, he became an assistant under the Chancellor. When a position for Doctor was vacant, many people recommended Meng Xi. The emperor heard that Meng Xi had altered his teacher's methods and thus did not appoint him. Meng Xi transmitted his teachings to Bai Guangshaizi of the same commandery and Dai Zhumu Zixiong of Pei, both of whom became Doctors. From this arose the schools of Yi Jing study known as Zhai, Meng, and Bai.
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梁丘賀字長翁，琅邪諸人也。以能心計，為武騎。從太中大夫京房受易。房者，淄川楊何弟子也。房出為齊郡太守，賀更事田王孫。宣帝時，聞京房為易明，求其門人，得賀。賀時為都司空令，坐事，論免為庶人。待詔黃門數入說教侍中，以召賀。賀入說，上善之，以賀為郎。會八月飲酎，行祠孝昭廟，先敺旄頭劍挺墮墬，首垂泥中，刃鄉乘輿車，馬驚。於是召賀筮之，有兵謀，不吉。上還，使有司侍祠。是時霍氏外孫代郡太守任宣坐謀反誅，宣子章為公車丞，亡在渭城界中，夜玄服入廟，居郎間，執戟立廟門，待上至，欲為逆。發覺，伏誅。故事，上常夜入廟，其後待明而入，自此始也。賀以筮有應，繇是近幸，為太中大夫，給事中，至少府。為人小心周密，上信重之。年老終官。傳子臨，亦入說，為黃門郎。甘露中，奉使問諸儒於石渠。臨學精孰，專行京房法。琅邪王吉通五經，聞臨說，善之。時宣帝選高材郎十人從臨講，吉乃使其子郎中駿上疏從臨受易。臨代五鹿充宗君孟為少府，駿御史大夫，自有傳。充宗授平陵士孫張仲方、沛鄧彭祖子夏、齊衡咸長賓。張為博士，至揚州牧，光祿大夫給事中，家世傳業；彭祖，真定太傅；咸，王莽講學大夫。繇是粱丘有士孫、鄧、衡之學。 |
| | Liangqiu He, courtesy name Changweng, was a native of Zhu, Langya. He became a Wuxi (a type of cavalry officer) because he was skilled in mental arithmetic and calculation. He studied the Yi Jing under Tai Zhongdafa, Minister Jing Fang. Jing Fang was a disciple of Yang He of Zichuan. When Jing Fang left to become the governor of Qi Commandery, Liangqiu He switched and studied under Tian Wangsun instead. During the reign of Emperor Xuan, it was heard that Jing Fang had a thorough understanding of the Yi Jing; thus, he sought out Jing's disciples and found Liangqiu He. At that time, Liangqiu He was the Commandant of the Capital Works Office. He was punished for an offense and thus dismissed from office, becoming a commoner. He was summoned to serve as a consultant at the Huangmen Office multiple times, where he entered to teach and advise the Attendant-in-Ordinary, thereby being called upon. When Liangqiu He gave his explanations, the emperor was pleased with them and appointed him as an imperial attendant (lang). During the August ceremony of drinking chou (a type of sacrificial wine), while proceeding to perform ancestral rites at the Temple of Emperor Xiaozhao, a standard-bearer's sword suddenly fell from its scabbard and hit the ground. The blade pointed toward the emperor's carriage, causing the horses to become startled. The emperor summoned Liangqiu He to perform divination and found signs of a military plot, which was an ill omen. The emperor returned and ordered the relevant officials to attend the sacrificial rites. At that time, Ren Xuan, the grandson of Marquis Huo Guang and governor of Dai Commandery, was executed for plotting rebellion. His son Ren Zhang, who served as Gongche Cheng (an official in charge of imperial carriages), fled into the jurisdiction of Weicheng. At night, he wore black robes and entered the temple, hiding among the attendants, holding a halberd while standing at the temple gate, waiting for the emperor to arrive so that he could stage an uprising. He was discovered and executed. According to tradition, the emperor usually entered the temple at night; after this incident, he began entering only in daylight, a practice that started from then on. Because his divination proved accurate, Liangqiu He gained the emperor's favor and was appointed as Tai Zhongdafa (Minister of the Center), Jishi Zhong (Attendant-in-Ordinary), and eventually became Shaofu. He was a cautious and meticulous person, and the emperor trusted and valued him highly. He died in office when he grew old. His son Lin inherited his teachings and also entered court to give explanations, becoming a Huangmen Lang (attendant at the Yellow Gate). During the Ganlu period, Liangqiu Lin was sent as an envoy to consult with various Confucian scholars at Shiqu Hall. Lin's learning was thorough and precise; he specialized in the methods of Jing Fang. Wang Ji of Langya, who was well-versed in the Five Classics, heard Lin's explanations and praised them highly. At that time, Emperor Xuan selected ten talented attendants to study under Lin; Wang Ji then had his son Langzhong Jun submit a memorial requesting to follow Lin and learn the Yi Jing. Lin succeeded Wu Lu Chongzong Junmeng as Shaofu, while Wang Jun became a Da Yushi (Grand Censor), and both have their own biographies. Wu Lu Chongzong transmitted his teachings to Zhang Zhongfang, son of Shisun of Pingling; Deng Pengzu Zixia, son of Pei; and Changbin, son of Heng Xian of Qi. Zhang Zhongfang became a Doctor, later serving as governor of Yangzhou and Da Guanglu (Minister of Ceremonies) with the title Jishi Zhong. His family continued to transmit this scholarly tradition through generations; Deng Pengzu served as Tai Fu (Grand Tutor) in Zhen Ding; Heng Xian became a Jiaoxue Daifu under Wang Mang. From this, the Liangqiu school of Yi Jing study further developed into the schools of Shisun, Deng, and Heng.
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京房受易梁人焦延壽。延壽云嘗從孟喜問易。會喜死，房以為延壽易即孟氏學，翟牧、白生不肯，皆曰非也。至成帝時，劉向校書，考易說，以為諸易家說皆祖田何、楊叔、丁將軍，大誼略同，唯京氏為異，黨焦延壽獨得隱士之說，託之孟氏，不相與同。房以明災異得幸，為石顯所譖誅，自有傳。房授東海殷嘉、河東姚平、河南乘弘，皆為郎、博士。繇是易有京氏之學。 |
| | Jing Fang studied the Yi Jing from Jiao Yanshou, a native of Liang. Yanshou claimed he had once asked Meng Xi about the Yi Jing. When Meng Xi died, Jing Fang considered Jiao Yanshou's teachings on the Yi Jing to be the same as those of the Meng school. However, Zhai Mu and Bai Sheng disagreed, both saying that this was not true. By the time of Emperor Cheng, Liu Xiang was tasked with examining and cataloging books. When he studied explanations of the Yi Jing, he concluded that all schools of Yi interpretation traced their origins to Tian He, Yang Shu, and General Ding; they generally shared similar major principles. Only the school of Jing Fang differed significantly, as it claimed to be derived from Jiao Yanshou alone, who supposedly inherited teachings from a reclusive scholar and attributed them to Meng Xi's lineage, making it distinct from others. Jing Fang gained favor due to his expertise in divination and omens of calamities but was falsely accused by Shi Xian and executed; he has his own biography. Jing Fang transmitted his teachings to Yin Jia of Donghai, Yao Ping of Hedong, and Cheng Hong of Henan; all became imperial attendants (lang) or Doctors. From this arose the school of Yi Jing study known as the Jing School.
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費直字長翁，東萊人也。治易為郎，至單父令。長於卦筮，亡章句，徒以彖象系辭十篇文言解說上下經。琅邪王璜平中能傳之。璜又傳古文尚書。 |
| | Fei Zhi, courtesy name Changweng, native of Donglai. He studied the Yi Jing and became an imperial attendant; he later served as magistrate of Shanfu. He was especially skilled in divination using the hexagrams, without focusing on textual annotations or minor interpretations; he simply used the ten chapters of Tuan Xiang Xi Ci and Wenyan to explain the upper and lower Yi Jing texts. Wang Huangpingzhong of Langya was able to transmit his teachings. Huang also transmitted the ancient text version of the Book of Documents (Shangshu).
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高相，沛人也。治易與費公同時，其學亦亡章句，專說陰陽災異，自言出於丁將軍。傳至相，相授子康及蘭陵毋將永。康以明易為郎，永至豫章都尉。及王莽居攝，東郡太守翟誼謀舉兵誅莽，事未發，康候知東郡有兵，私語門人，門人上書言之。後數月，翟誼兵起，莽召問，對受師高康。莽惡之，以為惑眾，斬康。繇是易有高氏學。高、費皆未嘗立於學官。 |
| | Gao Xiang was a native of Pei. Gao Xiang, native of Pei. He studied the Yi Jing at the same time as Fei Gong; his school also did not focus on textual annotations but specialized in explaining yin-yang and omens of disasters, claiming its teachings originated from General Ding. The tradition passed to Xiang, who transmitted it to his son Kang and Wujiang Yong of Lanling. Kang became an imperial attendant due to his mastery of the Yi Jing; Yong rose to become Duwei (military commander) of Yuzhang. When Wang Mang assumed the regency, Tai Zu Zhiyi of Dongjun Commandery plotted to raise an army and kill Wang Mang. Before the plot was revealed, Kang divined that there would be military action in Dongjun and privately told his disciples about it; one of them submitted a memorial reporting this matter. A few months later, Zhiyi's rebellion broke out. Wang Mang summoned Kang for questioning, and he responded that his knowledge came from his teacher Gao Kang. Wang Mang was enraged and considered him a threat to public order; thus, he had Kang executed. From this arose the Gao School of Yi Jing study. Neither Gao nor Fei had ever been officially appointed to a position in the imperial academy.
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伏生，濟南人也，故為秦博士。孝文時，求能治尚書者，天下亡有，聞伏生治之，欲召。時伏生年九十餘，老不能行，於是詔太常，使掌故朝錯往受之。秦時禁書，伏生壁藏之，其後大兵起，流亡。漢定，伏生求其書，亡數十篇，獨得二十九篇，即以教於齊、魯之間。齊學者由此頗能言尚書，山東大師亡不涉尚書以教。伏生教濟南張生及歐陽生。張生為博士，而伏生孫以治尚書徵，弗能明定。是後魯周霸、雒陽賈嘉頗能言尚書云。 |
| | Fu Sheng, native of Jinan, was formerly a Doctor under the Qin dynasty. During Emperor Wen's reign, when the court sought someone capable of studying the Shangshu (Book of Documents), no one in the empire was found to possess this knowledge. The emperor learned that Fu Sheng had studied it and wished to summon him. At the time, Fu Sheng was over ninety years old and too frail to travel; thus, the emperor issued an edict to Taichang (Ministry of Rites), ordering Zhang Cuò, a scholar in charge of historical records, to go and study under him. During the Qin dynasty, books were banned; Fu Sheng had hidden them in a wall for safekeeping. Afterward, when large-scale warfare broke out, he went into exile and wandered. After the Han dynasty was established, Fu Sheng searched for his hidden books but could only recover twenty-nine of them; many had been lost. He then taught these remaining chapters in the regions of Qi and Lu. Scholars from Qi thus became quite capable of discussing the Shangshu, and no great master in Shandong failed to include it in their teachings. Fu Sheng taught Zhang Sheng of Jinan and Ouyang Sheng. Zhang Sheng became a Doctor, while Fu Sheng's grandson was summoned for his knowledge of the Shangshu but failed to clearly explain and determine its content. After this, Lu Zhouba and Luoyang Jia Jia were said to be somewhat capable of discussing the Shangshhu.
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歐陽生字和伯，千乘人也。事伏生，授倪寬。寬又受業孔安國，至御史大夫，自有傳。寬有俊材，初見武帝，語經學。上曰：「吾始以尚書為樸學，弗好，及聞寬說，可觀。」乃從寬問一篇。歐陽、大小夏侯氏學皆出於寬。寬授歐陽生子，世世相傳，至曾孫高子陽，為博士。高孫地餘長賓以太子中庶子授太子，後為博士，論石渠。元帝即位，地餘侍中，貴幸，至少府。戒其子曰：「我死，官屬即送汝財物，慎毋受。汝九卿儒者子孫，以廉絜著，可以自成。」及地餘死，少府官屬共送數百萬，其子不受。天子聞而嘉之，賜錢百萬。地餘少子政為王莽講學大夫。由是尚書世有歐陽氏學。 |
| | Ouyang Sheng, courtesy name Hebo, was a native of Qiansheng. He studied under Fu Sheng and passed the teachings to Ni Kuan. Kuan then received instruction from Kong Anguo, later attaining the post of Yushi Dafu (Grand Censor), and he has his own biography. Kuan possessed outstanding talent; upon first meeting Emperor Wu, he discussed the study of classics. The emperor said: "Initially I regarded the Shangshu as a plain and unexciting study, and did not like it. But after hearing Kuan's explanation, it seems worth studying." He then asked Kuan about one chapter. The schools of Ouyang, and the major and minor Xiahou families all originated from Ni Kuan. Kuan taught the son of Ouyang Sheng; the teachings were passed down through generations, reaching his great-grandson Gaoziyang, who became a Doctor. Gao's grandson Diyu Changbin, serving as Zhongshu Zi (Attendant of the Crown Prince), taught the crown prince; later he became a Doctor and participated in discussions at Shiqiu. When Emperor Yuan ascended the throne, Diyu served as Shizhong (Attendant-in-Ordinary), enjoying high favor and eventually rising to the position of Shaofu. He warned his son, "After my death, if officials send you gifts, be cautious and do not accept them." "You are the descendants of a Confucian scholar who served as one of the Nine Ministers; your reputation for integrity will be sufficient to ensure your own success." When Diyu died, officials from the Shaofu office collectively presented several hundred million in gifts, but his son refused to accept them. The emperor heard of this and commended him, bestowing a grant of one million coins. Diyu's youngest son, Zheng, became a Jiaoxue Dafu (Doctor for Lecturing) under Wang Mang. Thus, the Shangshu was perpetuated through the Ouyang school of learning throughout generations.
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林尊字長賓，濟南人也。事歐陽高，為博士，論石渠。後至少府、太子太傅，授平陵平當、梁陳翁生。當至丞相，自有傳。翁生信都太傅，家世傳業。由是歐陽有平、陳之學。翁生授琅邪殷崇、楚國龔勝。崇為博士，勝右扶風，自有傳。而平當授九江朱普公文、上黨鮑宣。普為博士，宣司隸校尉，自有傳。徒眾尤盛，知名者也。 |
| | Lin Zun, courtesy name Changbin, was a native of Jinan. He studied under Ouyang Gao, became a Doctor, and participated in the discussions at Shiqiu (Stone Channel). Later he served as Shaofu and Taifu of the Crown Prince, teaching Pingling Ping Dang and Liang Chen Wengsheng. Ping Dang later became Chancellor and has his own biography. Wengsheng served as Taifu of Xindu, and his family continued to transmit the scholarly tradition through generations. Thus, within the Ouyang school there emerged the teachings of Ping and Chen. Wengsheng taught Yin Chong of Langya and Gong Sheng of Chu Guo. Yin Chong became a Doctor, while Gong Sheng served as Youfufeng (a local official), each having their own biographies. Meanwhile, Ping Dang taught Zhu Pu Gongwen of Jiujiang and Bao Xuan of Shangdang. Pu became a Doctor, while Xuan served as Sili Xiaowei (a military official), each with their own biographies. His disciples were especially numerous, and among them were many who became well known.
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夏侯勝，其先夏侯都尉，從濟南張生受尚書，以傳族子始昌。始昌傳勝，勝又事同郡蕑卿。蕑卿者，倪寬門人。勝傳從兄子建，建又事歐陽高。勝至長信少府，建太子太傅，自有傳。由是尚書有大小夏侯之學。 |
| | Xiahou Sheng's ancestors were Xiahou Duwei, who studied the Shangshu under Zhang Sheng of Jinan; this knowledge was passed down to his kinsman Xichang. Xichang transmitted it to Xiahou Sheng, who then further studied under Tongjun Qian Qing of the same native region. Qian Qing was a disciple of Ni Kuan. Xiahou Sheng passed the teachings to his cousin's son Jian, who in turn studied under Ouyang Gao. Xiahou Sheng rose to become Shaofu of Changxin, while Jian served as Taifu of the Crown Prince; each has their own biography. Thus, the study of the Shangshu came to be divided into the schools of the elder and younger Xiahou families.
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周堪字少卿，齊人也。與孔霸俱事大夏侯勝。霸為博士。堪譯官令，論於石渠，經為最高，後為太子少傅，而孔霸以太中大夫授太子。及元帝即位，堪為光祿大夫，與蕭望之並領尚書事，為石顯等所譖，皆免官。望之自殺，上愍之，乃擢堪為光祿勳，語在劉向傳。堪授牟卿及長安許商長伯。牟卿為博士。霸以帝師賜爵號褒成君，傳子光，亦事牟卿，至丞相，自有傳。由是大夏侯有孔、許之學。商善為算，著五行論曆，四至九卿，號其門人沛唐林子高為德行，平陵吳章偉君為言語，重泉王吉少音為政事，齊炔欽幼卿為文學。王莽時，林、吉為九卿，自表上師冢，大夫博士郎吏為許氏學者，各從門人，會車數百兩，儒者榮之。欽、章皆為博士，徒眾尤盛。章為王莽所誅。 |
| | Zhou Kan, courtesy name Shaoqing, was a native of Qi. He studied together with Kong Ba under the elder Xiahou Sheng. Kong Ba became a Doctor. Kan served as Yiguan Ling (a government official), participated in the discussions at Shiqu, and was considered the most authoritative on classics; later he became Shaofu of the Crown Prince. Meanwhile, Kong Ba, serving as Taizhong Dafu, taught the crown prince. When Emperor Yuan ascended to the throne, Kan was appointed Guanglu Dafu and jointly managed Shangshu affairs with Xiao Wangzhi. However, both were falsely accused by Shi Xian and others and consequently dismissed from office. Xiao Wangzhi committed suicide, and the emperor felt sympathy for him; thus he promoted Kan to Guangluxun. This account is recorded in the biography of Liu Xiang. Kan taught Mou Qing and Xu Shang Changbo of Chang'an. Mou Qing became a Doctor. Kong Ba, as the emperor's teacher, was granted the title of Baocheng Jun. He passed his teachings to his son Guang, who also studied under Mou Qing and later became Chancellor; he has his own biography. Thus, the elder Xiahou school came to include the teachings of Kong and Xu. Shang was skilled in mathematics, and wrote treatises on the Five Elements and calendar systems. He rose to the rank of Nine Ministers four times. Among his disciples, Pei Tanglin Zigao from 沛 (Pei) was noted for virtue; Wu Zhang Weijun from Pingling for eloquence; Zhongquan Wang Ji Shaoyin for governance; and Qi Qu Qin Youqing for literary scholarship. During the Wang Mang period, Tanglin and Wang Ji both served as Nine Ministers. They submitted a memorial to honor their teacher's tomb, with officials such as Dafu (grand doctor), Boshi (doctor of classics), Langli (attendants) who were followers of the Xu school each bringing disciples from their own schools; hundreds of carriages gathered for the event, and Confucian scholars regarded it as an honor. Qu Qin and Zhang Weijun both became Doctors, each with particularly numerous disciples. Zhang Weijun was executed by Wang Mang.
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張山拊字長賓，平陵人也。事小夏侯建，為博士，論石渠，至少府。授同縣李尋、鄭寬中少君、山陽張無故子儒、信都秦恭延君、陳留假倉子驕。無故善修章句，為廣陵太傅，守小夏侯說文。恭增師法至百萬言，為城陽內史。倉以謁者論石渠，至膠東相。尋善說災異，為騎都尉，自有傳。寬中有俊材，以博士授太子，成帝即位，賜爵關內侯，食邑八百戶，遷光祿大夫，領尚書事，甚尊重。會疾卒，谷永上疏曰：「臣聞聖王尊師傅，褒賢俊，顯有功，生則致其爵祿，死則異其禮諡。昔周公薨，成王葬以變禮，而當天心。公叔文子卒，衛侯加以美諡，著為後法。近事，大司空朱邑、右扶風翁歸德茂夭年，孝宣皇帝愍冊厚賜，贊命之臣靡不激揚。關內侯鄭寬中有顏子之美質，包商、偃之文學，嚴然總五經之眇論，立師傅之顯位，入則鄉唐虞之閎道，王法納乎聖聽，出則參冢宰之重職，功列施乎政事，退食自公，私門不開，散賜九族，田畝不益，德配周召，忠合羔羊，未得登司徒，有家臣，卒然早終，尤可悼痛！臣愚以為宜加其葬禮，賜之令諡，以章尊師褒賢顯功之德。」上弔贈寬中甚厚。由是小夏侯有鄭、張、秦、假、李氏之學。寬中授東郡趙玄，無故授沛唐尊，恭授魯馮賓。賓為博士，尊王莽太傅，玄哀帝御史大夫，至大官，知名者也。 |
| | Zhang Shanfu, courtesy name Changbin, was native of Pingling. He studied under the younger Xiahou Jian, became a Doctor, participated in discussions at Shiqu (Stone Channel), and later served as Shaofu. He taught Li Xun of the same county, Zheng Kuanzhong Shaoshen, Zhang Wugu Ziru of Shanyang, Qin Gong Yanjun of Xindu, and Jia Cang Zijiao of Chenliu. Zhang Wugu was particularly skilled in refining textual annotations; he served as Taifu (Grand Tutor) of Guangling and adhered to the interpretations of the younger Xiahou school. Qin Gong expanded his teacher's methods into over one million words, and served as Neishi (internal historian) of Chengyang. Jia Cang participated in the Shiqu discussions as a Yezhe (attendant), and later became Xiang (governor) of Jiaodong. Li Xun was skilled in interpreting omens and calamities, served as Qiduwei (Commander of Horsemen), and has his own biography. Zheng Kuanzhong possessed outstanding talent, serving as a Doctor to teach the crown prince. When Emperor Cheng ascended the throne, he was granted the title Guannei Hou (Marquis within the Pass), with an estate of eight hundred households, and promoted to Guanglu Dafu in charge of Shangshu affairs; he was held in great esteem. When he died suddenly, Gu Yong submitted a memorial stating: "I have heard that sage kings honored their teachers and ministers, praised the virtuous and talented, and distinguished those with merit; while they were alive, these individuals were granted titles and salaries, and after death, they received special funeral rites and posthumous names. "In the past, when Gong of Zhou died, Emperor Chengwang buried him with altered rituals that coincided with heavenly will. "When Gongsu Wenzizi passed away, Duke Wei added a beautiful posthumous name to him, establishing it as a model for later generations. "Recently, the Grand Commandant Zhu Yi and Youfufeng Wenggui Demao died young; Emperor Xuan of Han felt deep sympathy for them, bestowing generous grants and honors. No minister who received such commendation failed to be inspired and elevated in spirit." "Guannei Hou Zheng Kuanzhong possesses the fine nature of Yanzi, the literary excellence of Bao Shang and Yan Zhen, and with solemn authority, he summarized profound discussions on the Five Classics. He held a prominent position as a teacher or minister; within court, he advised on the grand principles of Tang and Yu, presenting state affairs to the emperor's wise ears; outside, he participated in important duties under the Grand Chancellor, contributing to governance and administration. After official duties, he returned home with integrity, never opening his private gate for personal gain, distributing generous gifts among his family without increasing his landholdings. His virtue matched that of Zhougao (Zhou Gong and Shao Gong), and his loyalty equaled that of the 'Gao Yang' poem in the Odes. Yet he did not attain the position of Siku (Minister of Rites) or have a household official, passing away suddenly at an early age—this is especially sorrowful and lamentable!" "As a humble subject, I believe his funeral rites should be elevated, and he should be granted an honorable posthumous name in order to highlight the virtue of honoring teachers, praising the virtuous, and recognizing meritorious service." The emperor mourned Zheng Kuanzhong deeply and bestowed generous posthumous honors upon him. Thus, the younger Xiahou school came to encompass the teachings of Zheng, Zhang, Qin, Jia, and Li families. Kuanzhong taught Zhao Xuan of Dongjun; Wugu taught Tang Zun of Pei; Gong taught Feng Bin of Lu. Feng Bin became a Doctor, Tang Zun served as Taifu under Wang Mang, and Zhao Xuan attained the position of Yushi Dafu during Emperor Ai's reign; all reached high official positions and were well known.
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孔氏有古文尚書，孔安國以今文字讀之，因以起其家逸書，得十餘篇，蓋尚書茲多於是矣。遭巫蠱，未立於學官。安國為諫大夫，授都尉朝，而司馬遷亦從安國問故。遷書載堯典、禹貢、洪範、微子、金縢諸篇，多古文說。都尉朝授膠東庸生。庸生授清河胡常少子，以明穀梁春秋為博士、部刺史，又傳左氏。常授虢徐敖。敖為右扶風掾，又傳毛詩，授王璜、平陵塗惲子真。子真授河南桑欽君長。王莽時，諸學皆立。劉歆為國師，璜、惲等皆貴顯。世所傳百兩篇者，出東萊張霸，分析合二十九篇以為數十，又采左氏傳、書敘為作首尾，凡百二篇。篇或數簡，文意淺陋。成帝時求其古文者，霸以能為百兩徵，以中書校之，非是。霸辭受父，父有弟子尉氏樊並。時太中大夫平當、侍御史周敞勸上存之。後樊並謀反，乃黜其書。 |
| | The Kong family possessed the ancient text version of the Shangshu. Kong Anguo read it using current script, and thereby revived lost texts from his family's collection, recovering more than ten chapters; as a result, the number of Shangshu passages available increased significantly at that time. However, due to the witchcraft and intrigue incidents, these texts were never officially adopted by the academic institutions. Kong Anguo served as Jian Dafu (Censor-in-Attendance) and taught Duwei Chao; Sima Qian also studied with Kong Anguo to learn the historical background. Sima Qian's Records of the Grand Historian include chapters such as "Yao Dian," "Yu Gong," "Hong Fan," "Wei Zi," and "Jin Teng," many of which incorporate interpretations based on ancient texts. Duwei Chao passed the teachings to Yong Sheng of Jiaodong. Yong Sheng taught Hu Chang Shaizi of Qinghe, who became a Doctor and regional Cishi (Inspector) due to his expertise in the Guliang Commentary on the Spring and Autumn Annals; he also transmitted the Zuo Zhuan. Chang passed the teachings to Xu Ao of Guo. Xu Ao served as an official under Youfufeng and also transmitted the Mao Shi (Mao's Commentary on the Odes), passing it to Wang Huang and Tu Yun Zizhen of Pingling. Zizhen taught Sang Qinjun Zhang of Henan. During the Wang Mang era, all these schools of learning were officially established. Liu Xin served as Guoshi (National Teacher), and Huang, Yun, and others also attained positions of high status and influence. The version of the Shangshu with one hundred chapters that was widely transmitted originated from Zhang Ba of Donglai, who divided and combined the twenty-nine existing chapters into dozens. He also incorporated content from the Zuo Zhuan (Zuo's Commentary) and other historical narratives to create introductions and conclusions, resulting in a total of 120 chapters. Each chapter was sometimes only a few bamboo slips long, with shallow and crude content. During Emperor Cheng's reign, when the imperial court sought those who could present ancient texts of the Shangshu, Zhang Ba was summoned for claiming to possess a version with one hundred chapters. However, upon verification by the central archives, it was found not to be authentic. Zhang Ba claimed he had inherited the text from his father, who had a disciple named Fan Bing of Weishi. At that time, Taizhong Dafu Ping Dang and Shiyushi Zhou Chang advised the emperor to preserve it. Later, when Fan Bing plotted rebellion, his book was consequently rejected and discarded.
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申公，魯人也。少與楚元王交俱事齊人浮丘伯受詩。漢興，高祖過魯，申公以弟子從師人見于魯南宮。呂太后時，浮丘伯在長安，楚元王遣子郢與申公俱卒學。元王薨，郢嗣立為楚王，令申公傅太子戊。戊不好學，病申公。及戊立為王，胥靡申公。申公愧之，歸魯退居家教，終身不出門。復謝賓客，獨王命召之乃往。弟子自遠方至受業者千餘人，申公獨以詩經為訓故以教，亡傳，疑者則闕弗傳。蘭陵王臧既從受詩，已通，事景帝為太子少傅，免去。武帝初即位，臧乃上書宿衛，累遷，一歲至郎中令。及代趙綰亦嘗受詩申公，為御史大夫。綰、臧請立明堂以朝諸侯，不能就其事，乃言師申公。於是上使使束帛加璧，安車以蒲裹輪，駕駟迎申公，弟子兩人乘軺傳從。至，見上，上問治亂之事。申公時已八十餘，老，對曰：「為治者不至多言，顧力行何如耳。」是時上方好文辭，見申公對，默然。然已招致，既以為太中大夫，舍魯邸，議明堂事。太皇竇太后喜老子言，不說儒術，得綰、臧之過，以讓上曰：「此欲復為新垣平也！」上因廢明堂事，下綰、臧吏，皆自殺。申公亦病免歸，數年卒。弟子為博士十餘人，孔安國至臨淮太守，周负膠西內史，夏寬城陽內史，碭魯賜東海太守，蘭陵繆生長沙內史，徐偃膠西中尉，鄒人闕門慶忌膠東內史，其治官民皆有廉節稱。其學官弟子行雖不備，而至於大夫、郎、掌故以百數。申公卒以詩、春秋授，而瑕丘江公盡能傳之，徒眾最盛。及魯許生、免中徐公，皆守學教授。韋賢治詩，事博士大江公及許生，又治禮，至丞相。傳子玄成，以淮陽中尉論石渠，後亦至丞相。玄成及兄子賞以詩授哀帝，至大司馬車騎將軍，自有傳。由是魯詩有韋氏學。 |
| | Shen Gong was a native of Lu. As a young man, he studied the Odes together with Prince Yuanwang Jiao of Chu under Fuqiubai, a scholar from Qi. After the Han dynasty was founded, when Emperor Gaozu passed through Lu, Shen Gong accompanied his teacher and met with him at Nan Gong in Lu. During the reign of Empress Dowager Lü, Fuqiubai was in Chang'an; Prince Yuanwang of Chu sent his son Ying to study together with Shen Gong under him. After Prince Yuanwang died, Ying succeeded as King of Chu and appointed Shen Gong as the tutor for his son Wu, the crown prince. Wu did not like studying and resented Shen Gong. When Wu became king, he treated Shen Gong harshly as a slave. Shen Gong was ashamed of this treatment and returned to Lu, retreating home to teach his family in seclusion, never leaving the house for the rest of his life. He again declined visitors and only went when summoned by the king's command. Over a thousand students came from distant places to study under him, and Shen Gong taught exclusively based on the explanations of the Odes, without transmitting any commentaries. If there were uncertainties, he would leave them untransmitted. After Lanling Wang Zang had studied the Odes under him and became proficient, he served Emperor Jing as a tutor to the crown prince but was later dismissed from his post. When Emperor Wu first ascended the throne, Zang submitted a memorial requesting to serve as an imperial guard and was repeatedly promoted, reaching the position of Langzhongling within one year. At that time, Dai Zhao Wan had also once studied the Odes with Shen Gong and served as a Yushi Daifu (Minister of Justice). Wan and Zang requested the construction of a Mingtang to receive feudal lords, but since they could not accomplish this matter, they cited their teacher Shen Gong. Thus, the emperor sent envoys with silk and jade, a specially prepared carriage with wheels wrapped in reed mats to ensure a smooth ride, and four horses to welcome Shen Gong. Two of his disciples rode on light carriages as attendants. Upon arrival, he was received by the emperor, who asked him about matters concerning governance and disorder. At that time, Shen Gong was already over eighty years old; frail with age, he replied: "Those who govern need not speak much. It depends on how effectively they act." At that time, the emperor was particularly fond of literary expressions; upon hearing Shen Gong's reply, he fell silent. Nevertheless, since he had already been summoned, the emperor appointed him Taizhong Dafu and housed him in the Lu guesthouse to deliberate on matters concerning the Mingtang. The Taihuang Empress Dowager Dou favored the teachings of Laozi and disapproved of Confucianism. Upon learning of Wan and Zang's misconduct, she rebuked the emperor, saying: "This is their attempt to revive another Xin Yuanping!" The emperor then abandoned the Mingtang project and handed Wan and Zang over to the authorities, both of whom committed suicide. Shen Gong also fell ill and was dismissed from office, returning home where he died several years later. More than ten of his disciples became doctors (scholars-officials). Kong Anguo rose to become Taishou of Linhuai, Zhou Fu served as Neishi of Jiaoxi, Xia Kuan was Neishi of Chengyang, Dang Luzi became Taishou of Donghai, Miu Sheng from Lanling held the position of Neishi in Changsha, Xu Yan was Zhongwei of Jiaoxi, and Que Men Qingji from Zou served as Neishi in Jiaodong. All of them were known for their integrity and virtue while governing their respective regions. Although the conduct of his official students was not always exemplary, hundreds of them attained positions such as Daifu (high-ranking officials), Lang (attendants at court), and Zhanggu (historical record keepers). Shen Gong taught the Odes and the Spring and Autumn Annals, and Jiang Gong of Xiaqiu was able to fully transmit them; his school had the largest following. Later, Xu Sheng from Lu and Xu Gong from Mianzhong both preserved and taught the tradition. Wei Xian studied the Odes under Dajiang Gong, a Doctor, and Xu Sheng; he also studied the Rites and eventually became Chancellor. He passed on his learning to his son Xuancheng, who served as Zhongwei of Huaiyang and participated in the Shiqiu deliberations. Later, he also became Chancellor. Xuancheng and his nephew Shang taught the Odes to Emperor Ai; they both rose to the position of Dashima Cheqi Jiangjun (General-in-Chief, Commander of the Cavalry), and have their own biographies. Thus, the Lu school of the Odes came to include the Wei family tradition.
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王式字翁思，東平新桃人也。事免中徐公及許生。式為昌邑王師。昭帝崩，昌邑王嗣立，以行淫亂廢，昌邑群臣皆下獄誅，唯中尉王吉、郎中令龔遂以數諫減死論。式繫獄當死，治事使者責問曰：「師何以亡諫書？」式對曰：「臣以詩三百五篇朝夕授王，至於忠臣孝子之篇，未嘗不為王反復誦之也；至於危亡失道之君，未嘗不流涕為王深陳之也。臣以三百五篇諫，是以亡諫書。」使者以聞，亦得減死論，歸家不教授。山陽張長安幼君先事式，後東平唐長賓、沛褚少孫亦來事式，問經數篇，式謝曰：「聞之於師俱是矣，自潤色之。」不肯復授。唐生、褚生應博士弟子選，詣博士，摳衣登堂，頌禮甚嚴，試誦說，有法，疑者丘蓋不言。諸博士驚問何師，對曰事式。皆素聞其賢，共薦式。詔除下為博士。式徵來，衣博士衣而不冠，曰：「刑餘之人，何宜復充禮官？」既至，止舍中，會諸大夫博士，共持酒肉勞式，皆注意高仰之。博士江公世為魯詩宗，至江公著孝經說，心嫉式，謂歌吹諸生曰：「歌驪駒。」式曰：「聞之於師：客歌驪駒，主人歌客毋庸歸。今日諸君為主人，日尚早，未可也。」江翁曰：「經何以言之？」式曰：「在曲禮。」江翁曰：「何狗曲也！」式恥之，陽醉逿墬。式客罷，讓諸生曰：「我本不欲來，諸生彊勸我，竟為豎子所辱！」遂謝病免歸，終於家。張生、唐生、褚生皆為博士。張生論石渠，至淮陽中尉。唐生楚太傅。由是魯詩有張、唐、褚氏之學。張生兄子游卿為諫大夫，以詩授元帝。其門人琅邪王扶為泗水中尉，陳留許晏為博士。由是張家有許氏學。初，薛廣德亦事王式，以博士論石渠，授龔舍。廣德至御史大夫，舍泰山太守，皆有傳。 |
| | Wang Shi, courtesy name Wengsi, was a native of Xintao, Dongping. He studied under Xu Gong from Mianzhong and Xu Sheng. Shi served as the teacher to King Changyi. After Emperor Zhao died, King Changyi succeeded to the throne but was deposed for his immoral and disorderly conduct. All of Changyi's ministers were arrested and executed; only Zhongwei Wang Ji and Langzhongling Gong Sui were spared from death due to their repeated remonstrations and received reduced punishments instead. Shi was imprisoned and sentenced to death, when the investigating official interrogated him, asking: "Why did your teacher not submit any remonstrances?" Shi replied: "I taught the king day and night all three hundred and five poems of the Odes. Whenever I came to those passages about loyal ministers and filial sons, I never failed to recite them repeatedly for the king." Whenever it came to passages concerning rulers who had perished due to moral failure, I never failed to weep and earnestly explain them to the king. "I used all three hundred and five poems as remonstrances; therefore, there was no need for written memorials." The official reported this to the emperor. As a result, Shi also received a reduced sentence and was spared death; he returned home but no longer taught students. Shanyang Zhang Chang'an, courtesy name Youjun, first studied under Shi. Later, Tang Changbin from Dongping and Chu Shaosun from Pei also came to study with Shi. They asked him about several passages of the classics, but Shi declined, saying: "I have heard all these from my teacher; they are already complete. I will not embellish them further." He refused to teach any more. Tang Sheng and Chu Sheng were selected as candidates for the Doctor's disciples. They went to see the Doctor, respectfully dressed in formal attire, entered the hall with solemn rites, recited and explained the texts according to proper methods, and when there was doubt or uncertainty, they remained silent without offering opinions. The various Doctors were surprised and asked who their teacher was; they replied that it was Shi. All of them had long heard of his virtue and jointly recommended Shi. An imperial edict was issued appointing him as a Doctor. Shi was summoned to the capital, and he came dressed in the robes of a Doctor but without wearing a hat. He said: "A man who has been punished with corporal punishment is unworthy to serve again as an official of rites." After arriving, he was lodged in a residence where the officials and Doctors gathered to offer wine and meat as a gesture of respect. All present showed great admiration for him. Doctor Jiang Gong, whose family had long been the leading authority on the Lu school of the Odes, wrote an explanation of the Classic of Filial Piety. He was envious of Shi and told the students who performed music and singing: "Sing 'Liju.'" Shi replied: "I learned from my teacher that when a guest sings 'Liju,' the host should respond with 'Ke Wu Yong Gui.'" "Today, you gentlemen are the hosts; it is still early in the day. It is not yet time." Jiang Gong asked: "What does the Classic say about this?" Shi replied: "It is in the Qu Li." Jiang Gong said: "What a trivial piece of etiquette!" Shi was ashamed and pretended to be drunk, leaving the gathering. After the guests dispersed, Shi rebuked his students, saying: "I originally did not wish to come; you all insisted and persuaded me. In the end, I was humiliated by a petty man!" He then submitted an excuse of illness and resigned from office, eventually passing away at home. Zhang Sheng, Tang Sheng, and Chu Sheng all became Doctors. Zhang Sheng participated in the deliberations at Shiqiu and rose to become Zhongwei of Huaiyang. Tang Sheng served as Taifu of Chu. Thus, the Lu school of Odes came to include the traditions of the Zhang, Tang, and Chu families. Zhang Sheng's nephew Youqing became a Jian Daifu (Censor-in-Attendance) and taught the Odes to Emperor Yuan. His disciples included Wang Fu of Langya, who became Zhongwei of Sui River, and Xu Yan of Chenliu, who became a Doctor. Thus, the Zhang family came to have the Xiu lineage within their tradition. Initially, Xue Guangde also studied under Wang Shi; as a Doctor, he participated in the deliberations at Shiqu and taught Gong She. Guangde rose to become Yushi Daifu (Ministry of Justice), while She served as Taishou of Tai Mountain, both having their own biographies recorded.
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轅固，齊人也。以治詩孝景時為博士，與黃生爭論於上前。黃生曰：「湯武非受命，乃殺也。」固曰：「不然。夫桀紂荒亂，天下之心皆歸湯武，湯武因天下之心而誅桀紂，桀紂之民弗為使而歸湯武，湯武不得已而立，非受命而何？」黃生曰：「『冠雖敝必加於首，履雖新必貫於足。』何者？上下之分也。今桀紂雖失道，然君上也；湯武雖聖，臣下也。夫主有失行，臣不正言匡過以尊天子，反因過而誅之，代立南面，非殺而何？」固曰：「必若云，是高皇帝代秦即天子之位，非邪？」於是上曰：「 |
| | Yuan Gu was a native of Qi. During the reign of Emperor Jing, he served as a Doctor for his study of the Odes and debated with Huang Sheng before the emperor. Huang Sheng said: "Tang and Wu did not receive their mandate; they committed murder." Gu replied: "That is incorrect." "When Jie and Zhou were corrupt and chaotic, the hearts of all under heaven turned to Tang and Wu. Tang and Wu acted in accordance with the will of the people by punishing Jie and Zhou. The people of Jie and Zhou did not resist but submitted to Tang and Wu out of necessity. Tang and Wu had no choice but to assume power; if that is not receiving a mandate, then what is?" Huang Sheng replied: "'Even though a hat may be old, it must still be placed on the head; even if shoes are new, they must still be worn on the feet.'" "What does this mean?" "It signifies the distinction between superiors and inferiors." "Now, although Jie and Zhou lost their way, they were still sovereigns; Tang and Wu, though sage-like, were still subjects. "When a ruler behaves improperly, if a subject does not speak out to correct the error and uphold the dignity of the Son of Heaven, but instead takes advantage of that failure to kill him, usurps power, and faces south as sovereign—what else can this be called but murder?" Gu replied: "If that must be the case, then was it not wrong for Emperor Gaozu to replace the Qin and ascend as Son of Heaven?" At this, the emperor said: "
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食肉毋食馬肝，未為不知味也；言學者毋言湯武受命，不為愚。」遂罷。竇太后好老子書，召問固。固曰：「此家人言耳。」太后怒曰：「安得司空城旦書乎！」乃使固入圈擊彘。上知太后怒，而固直言無罪，乃假固利兵。下，固刺彘正中其心，彘應手而倒。太后默然，亡以復罪。後上以固廉直，拜為清河太傅，疾免。武帝初即位，復以賢良徵。諸儒多嫉毀曰固老，罷歸之。時固己九十餘矣。公孫弘亦徵，仄目而事固。固曰：「公孫子，務正學以言，無曲學以阿世！」諸齊以詩顯貴，皆固之弟子也。昌邑太傅夏侯始昌最明，自有傳。 |
| | "Eating meat without eating horse liver does not mean one lacks a sense of taste; "Similarly, scholars who do not speak about Tang and Wu receiving the mandate are not necessarily foolish." With that, the discussion was concluded. Empress Dowager Dou favored Laozi's writings and summoned Gu to question him. Gu replied: "This is merely the talk of common people." The empress dowager became angry and said: "How dare you speak as if you know the writings of Sikong Chengdan!" She then ordered Gu to be put in a pigpen to fight pigs. The emperor knew the empress dowager was angry, but he understood that Gu had spoken truthfully and was innocent, so he provided Gu with a sharp weapon. When the time came, Gu stabbed the pig directly into its heart, and the pig fell down at once. The empress dowager remained silent, unable to find any further grounds for punishment. Later, the emperor, recognizing Gu's integrity and uprightness, appointed him Taifu of Qinghe; however, he resigned due to illness. When Emperor Wu first ascended to the throne, he again summoned Gu for a selection based on virtue and talent. Many Confucian scholars envied him and slandered that Gu was too old; thus, he was dismissed and sent back home. At that time, Gu had already passed ninety years of age. Gong Sun Hong was also summoned and served under Gu with respectful deference. Gu said: "Master Gong Sun, you must pursue the true learning and speak truthfully; do not distort your studies to flatter the world!" Many prominent scholars from Qi who gained fame and status through their study of the Odes were all Gu's disciples. Xiahou Shichang, Taifu of Changyi, was most renowned for his mastery and has his own biography.
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后蒼字近君，東海郯人也。事夏侯始昌。始昌通五經，蒼亦通詩禮，為博士，至少府，授翼奉、蕭望之、匡衡。奉為諫大夫，望之前將軍，衡丞相，皆有傳。衡授琅邪師丹、伏理斿君、潁川滿昌君都。君都為詹事，理高密太傅，家世傳業。丹大司空，自有傳。由是齊詩有翼、匡、師、伏之學。滿昌授九江張邯、琅邪皮容，皆至大官，徒眾尤盛。 |
| | Hou Cang, courtesy name Jinjun, was a native of Tan, Donghai. He studied under Xiahou Shichang. Shichang was well-versed in the Five Classics, and Hou Cang also mastered the Odes and Rites. He served as a Doctor of Literature and later held the position of Shaofu. He taught Yi Feng, Xiao Wangzhi, and Kuang Heng. Yi Feng became a Counselor-in-Attendance, Xiao Wangzhi served as General, and Kuang Heng was Chancellor; all of them have their own biographies. Kuang Heng taught Shi Dan of Langya, Fu Li Youjun, and Man Chang Jun Du of Yingchuan. Jun Du served as Zhanshi, Li was Taifu of Gaomi, and their families continued to transmit the scholarly tradition through generations. Shi Dan became Duskong (Grand Works Commissioner) and has his own biography. Thus, the Odes of Qi developed into schools associated with Yi, Kuang, Shi, and Fu. Man Chang taught Zhang Han of Jiujiang and Pi Rong of Langya; both attained high official positions, and their disciples were especially numerous.
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韓嬰，燕人也。孝文時為博士，景帝時至常山太傅。嬰推詩人之意，而作內外傳數萬言，其語頗與齊、魯間殊，然歸一也。淮南賁生受之。燕趙間言詩者由韓生。韓生亦以易授人，推易意而為之傳。燕趙間好詩，故其易微，唯韓氏自傳之。武帝時，嬰嘗與董仲舒論於上前，其人精悍，處事分明，仲舒不能難也。後其孫商為博士。孝宣時，涿郡韓生其後也，以易徵，待詔殿中，曰：「所受易即先太傅所傳也。嘗受韓詩，不如韓氏易深，太傅故專傳之。」司隸校尉蓋寬饒本受易於孟喜，見涿韓生說易而好之，即更從受焉。 |
| | Han Ying was a native of Yan. During the reign of Emperor Xiaowen, he served as a Doctor of Literature; during Emperor Jingdi's reign, he rose to become Taifu of Changshan. Han Ying expounded the meanings of the poets and composed commentaries, both internal and external, amounting to tens of thousands of words. His interpretations differed somewhat from those in Qi and Lu regions, yet they ultimately converged on a single meaning. Bensheng of Huainan received instruction from him. Those who studied the Odes in Yan and Zhao traced their lineage back to Han Ying. Han Ying also taught others the Yijing (Book of Changes), expounding its meanings and composing commentaries on it. The people in Yan and Zhao favored the study of the Odes, so their interpretation of the Yijing was relatively obscure; only the Han school continued to transmit it. During Emperor Wu's reign, Han Ying once debated with Dong Zhongshu before the emperor. Han was sharp and decisive in his arguments, handling matters clearly; Dong Zhongshu could not challenge him effectively. Later, his grandson Han Shang became a Doctor of Literature. During the reign of Emperor Xuan, a Han scholar from Zhuoju was his descendant. He was summoned for his knowledge of the Yijing and waited in attendance at the palace. He said: "The version of the Yijing I received is exactly what my late Taifu transmitted." "I once studied Han's Odes, but they are not as profound as the Han school Yijing; therefore, my late Taifu devoted himself exclusively to transmitting it." Gai Kuanrao, the Sili Jiaowei, originally studied the Yijing from Meng Xi. When he encountered Han Ying of Zhuo and heard him expound on the Yijing with great insight, he immediately changed his allegiance and became his disciple.
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趙子，河內人也。事燕韓生，授同郡蔡誼。誼至丞相，自有傳。誼授同郡食子公與王吉。吉為昌邑中尉，自有傳。食生為博士，授泰山栗豐。吉授淄川長孫順。順為博士，豐部刺史。由是韓詩有王、食、長孫之學。豐授山陽張就，順授東海髮福，皆至大官，徒眾尤盛。 |
| | Zhao Zi was a native of Hedong. He studied under Han Ying of Yan and transmitted the teachings to Cai Yi of his own native district. Cai Yi rose to become Chancellor and has his own biography. Cai Yi transmitted the teachings to Shi Zigong and Wang Ji of his native district. Wang Ji served as Zhongwei of Changyi and has his own biography. Shi Sheng became a Doctor of Literature, transmitting the teachings to Li Feng of Tai'an. Wang Ji transmitted his teachings to Zhang Sunshun of Zichuan. Zhang Sunshun became a Doctor of Literature, while Li Feng served as an Inspector of the Fu Commandery. Thus, Han's Odes developed into schools associated with Wang, Shi, and Zhang Sunshun. Li Feng transmitted his teachings to Zhang Jiu of Shanyang, while Zhang Sunshun passed them on to Fa Fu of Donghai; both attained high official posts and had especially numerous disciples.
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毛公，趙人也。治詩，為河間獻王博士，授同國貫長卿。長卿授解延年。延年為阿武令，授徐敖。敖授九江陳俠，為王莽講學大夫。由是言毛詩者，本之徐敖。 |
| | Mao Gong was a native of Zhao. He studied the Odes and served as a Doctor of Literature for King Xian of Hejian, transmitting his teachings to Guan Changqing of his native state. Guan Changqing transmitted the teachings to Jie Yannian. Jie Yannian served as Ling of Awu and transmitted his teachings to Xu Ao. Xu Ao passed on the teachings to Chen Xia of Jiujiang, who became a Lecturer under Wang Mang. Thus, those who studied and transmitted Mao's Odes traced their lineage back to Xu Ao.
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漢興，魯高堂生傳士禮十七篇，而魯徐生善為頌。孝文時，徐生以頌為禮官大夫，傳子至孫延、襄。襄，其資性善為頌，不能通經；延頗能，未善也。襄亦以頌為大夫，至廣陵內史。延及徐氏弟子公戶滿意、柏生、單次皆為禮官大夫。而瑕丘蕭奮以禮至淮陽太守。諸言禮為頌者由徐氏。 |
| | After the founding of the Han dynasty, Goutang Sheng of Lu transmitted seventeen chapters of the Rites of the Literati (Shi Li), while Xu Sheng of Lu was particularly skilled in composing shu songs. During Emperor Xiaowen's reign, Xu Sheng served as a Rites Official Doctor of Literature due to his expertise in shu songs; he passed down the tradition through his descendants, reaching his grandson Xu Yan and Xu Xiang. Xu Xiang, though naturally gifted at composing shu songs, was unable to fully master the classics; Xu Yan was somewhat capable but still not proficient. Xu Xiang also served as a Doctor of Literature due to his shu songs and eventually became Neishi (Counsellor) of Guangling. Xu Yan, along with Xu Sheng's disciples Gonghu Manyi, Baisheng, and Danci, all served as Rites Officials of Literature. Meanwhile, Xiao Fen of Xiaqiu attained the position of Taifu (Governor) of Huaiyang through his study of rites. Those who composed shu songs on rites traced their tradition back to the Xu family.
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孟卿，東海人也。事蕭奮，以授后倉、魯閭丘卿。倉說禮數萬言，號曰后氏曲臺記，授沛聞人通漢子方、梁戴德延君、戴聖次君、沛慶普孝公。孝公為東平太傅。德號大戴，為信都太傅；聖號小戴，以博士論石渠，至九江太守。由是禮有大戴、小戴、慶氏之學。通漢以太子舍人論石渠，至中山中尉。普授魯夏侯敬，又傳族子咸，為豫章太守。大戴授琅邪徐良斿卿，為博士、州牧、郡守，家世傳業。小戴授梁人橋仁季卿、楊榮子孫。仁為大鴻臚，家世傳業，榮琅邪太守。由是大戴有徐氏，小戴有橋、楊氏之學。 |
| | Meng Qing was a native of Donghai. He studied under Xiao Fen and transmitted his teachings to Hou Cang and Lu Lqiuqing. Hou Cang composed commentaries on the Rites amounting to tens of thousands of characters, titled "Hou Shi Qu Tai Ji." He transmitted his teachings to Weiren Tonghan Zifang of Pei, Dai De Yanjun and Dai Sheng Cijun of Liang, as well as Qing Pu Xiaogong of Pei. Qing Pu Xiaogong served as Taifu (Grand Tutor) of Dongping. Dai De, known as Dadai, served as Taifu of Xindu; Dai Sheng, known as Xiaodai, participated in the Stone Channel Debates as a Doctor and eventually became Governor of Jiujiang. Thus, the study of rites developed into schools associated with Dadai, Xiaodai, and Qingshi. Weiren Tonghan participated in the Stone Channel Debates in his capacity as a Son of the Palace (Taizi She Ren) and eventually became Zhongwei (Commander-in-Chief) of Zhongshan. Qing Pu transmitted his teachings to Xiahou Jing of Lu, who in turn passed them on to his cousin's son Xian, who became Governor of Yuzhang. Dadai taught Xu Liang Youqing of Langya, who served as a Doctor, State Governor, and Commandery Governor; his family continued to transmit the scholarly tradition across generations. Xiaodai transmitted his teachings to Qiao Ren Jiqing of Liang and Yang Rong Zisun. Qiao Ren served as Dahanlu (Grand Master of Ceremonies), continuing the family tradition, while Yang Rong became Governor of Langya. Thus, the Dadai school was associated with the Xu family, and the Xiaodai school with the Qiao and Yang families.
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胡母生字子都，齊人也。治公羊春秋，為景帝博士。與董仲舒同業，仲舒著書稱其德。年老，歸教於齊，齊之言春秋者宗事之，公孫弘亦頗受焉。而董生為江都相，自有傳。弟子遂之者，蘭陵褚大，東平嬴公，廣川段仲，溫呂步舒。大至梁相，步舒丞相長史，唯嬴公守學不失師法，為昭帝諫大夫，授東海孟卿、魯眭孟。孟為符節令，坐說災異誅，自有傳。 |
| | Humu Sheng, courtesy name Zidou, was a native of Qi. He studied the Gongyang Zhuan commentary on the Spring and Autumn Annals and served as a Doctor under Emperor Jingdi. He was a contemporary of Dong Zhongshu in their studies, and Dong Zhongshu wrote books praising his virtue. In his old age, he returned to Qi and taught there; those in Qi who studied the Spring and Autumn Annals revered him as their master. Gong Sun Hong also received instruction from him to some extent. Meanwhile, Dong Zhongshu served as Xiang (Governor) of Jiangdu and has his own biography. Among his disciples who continued to follow his teachings were Chu Da of Lanling, Ying Gong of Dongping, Duan Zhong of Guangchuan, and Lü Bushu of Wen. Chu Da rose to become Xiang of Liang, and Lü Bushu became Chancellor's Chief Clerk. Only Ying Gong remained faithful to the teachings without deviating from his master's methods; he served as Counselor-in-Attendance under Emperor Zhao and transmitted his knowledge to Meng Qing of Donghai and Shui Meng of Lu. Shui Meng served as Ling (Officer) of Fujie, but was executed for discussing omens of calamity; he has his own biography.
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嚴彭祖字公子，東海下邳人也。與顏安樂俱事眭孟。孟弟子百餘人，唯彭祖、安樂為明，質問疑誼，各持所見。孟曰：「春秋之意，在二子矣！」孟死，彭祖、安樂各顓門教授。由是公羊春秋有顏、嚴之學。彭祖為宣帝博士，至河南、東郡太守。以高第入為左馮翊，遷太子太傅，廉直不事權貴。或說曰：「天時不勝人事，君以不修小禮曲意，亡貴人左右之助，經誼雖高，不至宰相。願少自勉強！」彭祖曰：「凡通經術，固當修行先王之道，何可委曲從俗，苟求富貴乎！」彭祖竟以太傅官終。授琅邪王中，為元帝少府，家世傳業。中授同郡公孫文、東門雲。雲為荊州刺史，文東平太傅，徒眾尤盛。雲坐為江賊拜辱命，下獄誅。 |
| | Yan Pengzu, courtesy name Gongzi, was a native of Xiapi, Donghai. He studied together with Yan Anle under Shui Meng. Shui Meng had over a hundred disciples, but only Pengzu and Anle were particularly outstanding; they debated difficult questions and interpretations, each holding their own views. Shui Meng said: "The meaning of the Spring and Autumn Annals lies in these two disciples!" After Shui Meng's death, Pengzu and Anle each established their own schools and taught independently. Thus, the Gongyang Zhuan interpretation of the Spring and Autumn Annals developed into two distinct schools: Yan's and Yan Pengzu's. Yan Pengzu served as a Doctor under Emperor Xuan and eventually became Governor of Henan and Dongjun. He was promoted to Zuo Fengyi (Left Assistant Magistrate) due to his high official evaluation, later advancing to Taifu of the Crown Prince. He remained upright and incorruptible, refusing to flatter powerful officials or aristocrats. Some advised him, saying: "Heavenly timing cannot overcome human effort. You have not cultivated small courtesies or shown deference; without the support of influential figures at court, even though your scholarship is profound, you will never reach the position of Chancellor." "I hope you will make a slight effort to strengthen yourself!" Yan Pengzu replied: "Anyone who truly understands the classics and scholarly methods should naturally cultivate the ways of the former kings. How can one compromise and follow vulgar trends, merely seeking wealth and rank in a haphazard manner!" Yan Pengzu ultimately served as Taifu until his death. He transmitted his teachings to Wang Zhong of Langya, who became Shaofu under Emperor Yuan; the family continued to pass down their scholarly tradition through generations. Wang Zhong transmitted his teachings to Gong Sun Wen and Dongmen Yun of his native district. Dongmen Yun served as Inspector of Jingzhou, while Gong Sun Wen became Taifu of Dongping; both had especially numerous disciples. Dongmen Yun was executed after being imprisoned for disgracing his official mission by failing to deal with bandits in Jiang.
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顏安樂字公孫，魯國薛人，眭孟姊子也。家貧，為學精力，官至齊郡太守丞，後為仇家所殺。安樂授淮陽泠豐次君、淄川任公。公為少府，豐淄川太守。由是顏家有泠、任之學。始貢禹事嬴公，成於眭孟，至御史大夫，疏廣事孟卿，至太子太傅，皆自有傳。廣授琅邪筦路，路為御史中丞。禹授潁川堂谿惠，惠授泰山冥都，都為丞相史。都與路又事顏安樂，故顏氏復有筦、冥之學。路授孫寶，為大司農，自有傳。豐授馬宮、琅邪左咸。咸為郡守九卿，徒眾尤盛。官至大司徒，自有傳。 |
| | Yan Anle, courtesy name Gongsun, was a native of Xue, Lu Guo; he was the nephew of Shui Meng through his aunt. He came from a poor family and studied with great diligence, eventually attaining the position of Assistant Governor of Qi Jun. Later, he was killed by his enemies. Yan Anle transmitted his teachings to Ling Feng Cijun of Huaiyang and Ren Gong of Zichuan. Ren Gong served as Shaofu, while Ling Feng became Governor of Zichuan. Thus, the Yan family's school developed into branches associated with Ling and Ren. Shi Gongyu studied under Ying Gong, completing his training with Shui Meng and eventually rising to the position of Yushi Daifu (Minister of Justice). Su Guang studied under Meng Qing and became Taifu of the Crown Prince; both have their own biographies. Su Guang transmitted his teachings to Guan Lu of Langya, who later served as Zhongcheng (Deputy Minister) of the Yushi Office. Shi Gongyu transmitted his teachings to Tangxi Hui of Yingchuan, who in turn taught Ming Du of Tai'an; Ming Du served as Chancellor's Clerk. Ming Du and Guan Lu also studied under Yan Anle, so the Yan family once again developed branches of learning associated with Guan and Ming. Guan Lu transmitted his teachings to Sun Bao, who became Da Sinong (Minister of Agriculture) and has his own biography. Ling Feng transmitted his teachings to Ma Gong and Zuo Xian of Langya. Zuo Xian served as a governor or one of the Nine Ministers, and had especially numerous disciples.
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瑕丘江公受穀梁春秋及詩於魯申公，傳子至孫為博士。武帝時，江公與董仲舒並。仲舒通五經，能持論，善屬文。江公吶於口，上使與仲舒議，不如仲舒。而丞相公孫弘本為公羊學，比輯其議，卒用董生。於是上因尊公羊家，詔太子受公羊春秋，由是公羊大興。太子既通，復私問穀梁而善之。其後浸微，唯魯榮廣王孫、皓星公二人受焉。廣盡能傳其詩、春秋，高材捷敏，與公羊大師眭孟等論，數困之，故好學者頗復受穀梁。沛蔡千秋少君、梁周慶幼君、丁姓子孫皆從廣受。千秋又事皓星公，為學最篤。宣帝即位，聞衛太子好穀梁春秋，以問丞相韋賢、長信少府夏侯勝及侍中樂陵侯史高，皆魯人也，言穀梁子本魯學，公羊氏乃齊學也，宜興穀梁。時千秋為郎，召見，與公羊家並說，上善穀梁說，擢千秋為諫大夫給事中，後有過，左遷平陵令。復求能為穀梁者，莫及千秋。上愍其學且絕，乃以千秋為郎中戶將，選郎十人從受。汝南尹更始翁君本自事千秋，能說矣，會千秋病死，徵江公孫為博士。劉向以故諫大夫通達待詔，受穀梁，欲令助之。江博士復死，乃徵周慶、丁姓待詔保宮，使卒授十人。自元康中始講，至甘露元年，積十餘歲，皆明習。乃召五經名儒太子太傅蕭望之等大議殿中，平公羊、穀梁同異，各以經處是非。時公羊博士嚴彭祖、侍郎申輓、伊推、宋顯，穀梁議郎尹更始、待詔劉向、周慶、丁姓並論。公羊家多不見從，願請內侍郎許廣，使者亦並內穀梁家中郎王亥，各五人，議三十餘事。望之等十一人各以經誼對，多從穀梁。由是穀梁之學大盛。慶、姓皆為博士。姓至中山太傅，授楚申章昌曼君，為博士，至長沙太傅，徒眾尤盛。尹更始為諫大夫、長樂戶將，又受左氏傳，取其變理合者以為章句，傳子咸及翟方進、琅邪房鳳。咸至大司農，方進丞相，自有傳。 |
| | Jiang Gong of Xiaqiu received instruction in the Guliang Commentary on the Spring and Autumn Annals and the Book of Songs from Lu Shen Gong, passing it down through his son to his grandson, who became a Doctor (of Confucian classics). During the reign of Emperor Wu, Jiang Gong was on equal footing with Dong Zhongshu. Dong Zhongshu was well-versed in the Five Classics, skilled at presenting arguments, and adept at composing writings. Jiang Gong was not eloquent in speech; when the emperor had him debate with Dong Zhongshu, he proved less capable than Dong Zhongshu. The Chancellor Gongsun Hong originally belonged to the Gongyang school; after comparing and compiling their arguments, he ultimately adopted Dong Zhongshu's views. Thus, the emperor honored the Gongyang school and issued an edict for the Crown Prince to study the Gongyang Commentary on the Spring and Autumn Annal. As a result, the Gongyang school flourished greatly. After the Crown Prince had mastered it, he privately inquired about the Guliang Commentary and found it admirable. Thereafter, its influence gradually declined, with only two individuals—Lu Rong Guang Wusun and Hao Xinggong from Lu—from the family line continuing to receive instruction in it. Guang was fully capable of transmitting both the Book of Songs and the Spring and Autumn Annals. Gifted with high intelligence and quick wit, he often bested Shui Meng, a leading master of the Gongyang school, in debates; thus, many diligent scholars once again began to study the Guliang Commentary. Cai Qianqiu Shaoshun of Pei, Zhou Qing Youjun of Liang, and the descendants of Ding Xing all studied under Guang. Qianqiu also studied under Hao Xinggong, and was most devoted to his studies. When Emperor Xuan ascended the throne, he learned that the Crown Prince Wei had favored the Guliang Commentary on Spring and Autumn. He consulted Chancellor Wei Xian, the Shaofu of Changxin Ju Hou Sheng Xiahou, and Attendant-in-Ordinary Leling Hou Shi Gao; all were natives of Lu. They stated that the Guliang school originated from Lu's scholarship, while the Gongyang school was rooted in Qi's learning, and thus the Guliang should be revived. At that time, Qianqiu was a Lang (attendant), and he was summoned for an audience. He debated with the Gongyang scholars; the emperor favored the Guliang interpretation and promoted Qianqiu to Jian Daifu (Censor-in-Attendance) and gave him a post in the imperial court. Later, due to some misconduct, he was demoted to Magistrate of Pingling. They then sought someone else capable of teaching the Guliang school, but no one surpassed Qianqiu. The emperor felt pity for the fact that this learning was nearly lost, so he appointed Qianqiu as Langzhong Huijiang and selected ten Lang attendants to study under him. Yin Gengshi Wengjun of Ru'nan had originally studied under Qianqiu and was already capable of explaining the teachings. However, when Qianqiu fell ill and died, Jiang Gongsun was summoned to serve as a Doctor (of Confucian Classics). Liu Xiang, who had previously served as Jian Daifu and was now a scholar awaiting imperial summons for his erudition, studied the Guliang Commentary in order to assist him. After Doctor Jiang died, Zhou Qing and Ding Xing were summoned as scholars awaiting imperial summons at Baogong Palace to complete the instruction of ten students. From the middle of Yuankang until Ganlu Year 1, over a span of more than ten years, they all became thoroughly proficient. The emperor then summoned five renowned Confucian scholars, including Taifu of the Crown Prince Xiao Wangzhi, to hold a major debate in the palace hall. They discussed and compared the similarities and differences between Gongyang and Guliang interpretations, each resolving controversies based on the classics. At that time, the Gongyang Doctor Yan Pengzu and Attendants Shen Wan, Yi Tui, Song Xian; the Guliang Yilang Yin Gengshi, the scholars awaiting summons Liu Xiang, Zhou Qing, and Ding Xing all participated in the debate. The Gongyang scholars were often not followed, so they requested the imperial attendant Xu Guang. The envoy also included five officials from within the Guliang school: Zhonglang Wang Hai and four others, who debated on more than thirty issues. Xiao Wangzhi and ten other scholars each responded according to the principles of the classics; most followed the Guliang interpretation. As a result, the study of the Guliang school became greatly popular. Zhou Qing and Ding Xing both became Doctors (of Confucian Classics). ✅ Ding Xing rose to the position of Taifu (Grand Tutor) of Zhongshan, and transmitted his teachings to Shen Zhang Changman Jun of Chu, who became a Doctor. He later served as Taifu of Changsha; his school had especially numerous disciples. ✅ Yin Gengshi served as Jian Daifu (Censor) and Huijiang of Changle, and also studied the Zuo Zhuan. He selected its interpretations that aligned with his views to form chapters and annotations, transmitting them to his son Yin Xian, as well as Di Fangjin and Fang Feng of Langya. ✅ Yin Xian rose to the position of Da Sinong (Ministry of Agriculture), while Di Fangjin became Chancellor, and both have their own biographies. ✅
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房鳳字子元，不其人也。以射策乙科為太史掌故。太常舉方正，為縣令都尉，失官。大司馬票騎將軍王根奏除補長史，薦鳳明經通達，擢為光祿大夫，遷五官中郎將。時光祿勳王龔以外屬內卿，與奉車都尉劉歆共校書，三人皆侍中。歆白左氏春秋可立，哀帝納之，以問諸儒，皆不對。歆於是數見丞相孔光，為言左氏以求助，光卒不肯。唯鳳、龔許歆，遂共移書責讓太常博士，語在歆傳。大司空師丹奏歆非毀先帝所立，上於是出龔等補吏，龔為弘農，歆河內，鳳九江太守，至青州牧。始江博士授胡常，常授梁蕭秉君房，王莽時為講學大夫。由是穀梁春秋有尹、胡、申章、房氏之學。 |
| | Fang Feng, courtesy name Ziyuan, was a native of Buqi. ✅ He entered government service through the yike category in the imperial examination and became a Zhanggu (Historical Officer) at the Taishi Office. ✅ The Taichang Office recommended him for his integrity, and he served as county magistrate and Duwei (military officer), but later lost his post. ✅ The Da Sima, Piaoqi Jiangjun Wang Gen, recommended and appointed him to fill the position of Zhangshi. He recommended Fang Feng for his mastery of Confucian classics and comprehensive knowledge; as a result, he was promoted to Guanglu 大夫 (Minister of Ceremonial) and later transferred to Wuguan Zhonglangjiang. ✅ At that time, Guanglu Xun Wang Gong, as a relative of the imperial family and an official in the court, together with Fengche Duwei Liu Xin, were jointly responsible for examining texts; all three served as Attendants-in-Ordinary. ✅ Liu Xin recommended that the Zuo Zhuan Commentary on Spring and Autumn be officially recognized; Emperor Ai accepted this suggestion and consulted various Confucian scholars, but none responded. ✅ Liu Xin then repeatedly met with Chancellor Kong Guang, urging him to support the Zuo Zhuan in order to gain assistance; however, Kong Guang ultimately refused. ✅ Only Fang Feng and Wang Gong agreed with Liu Xin's proposal, so they jointly sent a letter to reprimand the Taichang Doctors; this incident is recorded in Liu Xin's biography. ✅ The Da Sikong, Shi Dan, reported to the emperor that Liu Xin had criticized texts established by previous emperors. As a result, Emperor Ai exiled Wang Gong and others from their posts as officials; Wang Gong became Magistrate of Hongnong, Liu Xin became Magistrate of Hedong, and Fang Feng became Governor of Jiujiang, later rising to the position of Inspector of Qingzhou. ✅ Initially, Doctor Jiang taught Hu Chang, who in turn passed it on to Liang Xiao Bingjun Fang. During the reign of Wang Mang, he served as Jiangxue Daifu (Doctor for Lecturing). ✅ Thus, the Guliang Commentary onspring and Autumn developed into schools associated with Yin, Hu, Shen Zhang, and Fang. ✅
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漢興，北平侯張蒼及梁太傅賈誼、京兆尹張敞、太中大夫劉公子皆修春秋左氏傳。誼為左氏傳訓故，授趙人貫公，為河間獻王博士，子長卿為蕩陰令，授清河張禹長子。禹與蕭望之同時為御史，數為望之言左氏，望之善之，上書數以稱說。後望之為太子太傅，薦禹於宣帝，徵禹待詔，未及問，會疾死。授尹更始，更始傳子咸及翟方進、胡常。常授黎陽賈護季君，哀帝時待詔為郎，授蒼梧陳欽子佚，以左氏授王莽，至將軍。而劉歆從尹咸及翟方進受。由是言左氏者本之賈護、劉歆。 |
| | After the founding of the Han dynasty, Beiping Hou Zhang Cang, Taifu of Liang Jia Yi, Yizhao Yin Zhang Chang, and Taizhong Daifu Liu Gongzi all studied and transmitted the Zuo Zhuan commentary on the Spring and Autumn Annals. Jia Yi compiled explanatory notes for the Zuo Zhuan, which he passed on to Guan Gong of Zhao. Guan Gong became a Doctor under King Xian of Hejian; his son Zhang Changqing later served as Magistrate of Dangyin and transmitted the teachings to Zhang Yu's eldest son from Qinghe. Zhang Yu, at the same time as Xiao Wangzhi served as Yushi (Minister of Justice), frequently spoke to Wangzhi about the Zuo Zhuan; Wangzhi found it admirable and repeatedly praised it in memorials submitted to the throne. Later, when Wangzhi became Taifu of the Crown Prince, he recommended Zhang Yu to Emperor Xuan. Yu was summoned as a scholar awaiting imperial summons, but before an audience could be arranged, he died from illness. Zhang Yu transmitted his teachings to Yin Gengshi; Gengshi passed them on to his son Yin Xian and also to Di Fangjin and Hu Chang. Hu Chang transmitted his teachings to Jia Hu Jijun of Liyang. During Emperor Ai's reign, Jia Hu served as a scholar awaiting summons and became a Lang (attendant). He passed the Zuo Zhuan on to Chen Qin Zi Yi of Cangwu, who taught it to Wang Mang; he later rose to the rank of general. Meanwhile, Liu Xin studied under Yin Xian and Di Fangjin. Thus, those who advocated the Zuo Zhuan traced their lineage back to Jia Hu and Liu Xin.
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贊曰：自武帝立五經博士，開弟子員，設科射策，勸以官祿，訖於元始，百有餘年，傳業者寖盛，支葉藩滋，一經說至百餘萬言，大師眾至千餘人，蓋祿利之路然也。初，書唯有歐陽，禮后，易楊，春秋公羊而已。至孝宣世，復立大小夏侯尚書，大小戴禮，施、孟、梁丘易，穀梁春秋。至元帝世，復立京氏易。平帝時，又立左氏春秋、毛詩、逸禮、古文尚書，所以罔羅遺失，兼而存之，是在其中矣。 |
| | Commentary: Since Emperor Wu established the Five Classics Doctors, opened enrollment for disciples, instituted examinations and reward systems with official positions and salaries, until Yuan Shi, over one hundred years passed. The transmission of learning gradually flourished; branches multiplied extensively. Interpretations of a single classic reached as many as one million words, and schools of masters numbered up to more than a thousand—this was indeed the result of the pursuit of official rank and profit. Initially, there were only the schools of Ouyang for the Book of Documents, Hou Li for the Rites, Yang Yi for the Yijing (Book of Changes), and Gongyang for the Spring and Autumn Annals, respectively. It was not until the reign of Emperor Xiao Xuan that the schools of Da Xiahou and Xiao Xiahou for the Shangshu (Book of Documents), Da Dai and Xiao Dai for the Li, Shi, Meng, and Liangqiu for the Yi Jing, and Guliang for the Spring and Autumn Annals were officially recognized. By Emperor Yuan's reign, the Jing school of the Yi Jing was also established. During Emperor Ping's reign, the Zuo Zhuan Spring and Autumn Annals, Mao Shi (Book of Songs), Yi Li (Lost Rites), and Guwen Shangshu were also established. Thus, all lost or scattered teachings were gathered together and preserved; this was fully realized in these developments.
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