| | 楊胡朱梅... : |
楊王孫者，孝武時人也。學黃老之術，家業千金，厚自奉養生，亡所不致。及病且終，先令其子，曰：「吾欲臝葬，以反吾真，必亡易吾意。死則為布囊盛尸，入地七尺，既下，從足引脫其囊，以身親土。」其子欲默而不從，重廢父命，欲從其，心又不忍，乃往見王孫友人祁侯。 |
| | Yang Wangsun was a native of the reign of Emperor Xiaowu. He studied the doctrines of Huang-Lao, and his family wealth amounted to thousands of gold pieces. He lavishly provided for himself in life, with nothing that he did not obtain. When he fell ill and was about to die, he gave instructions to his son beforehand, saying: "I wish to be buried naked, in order to return to my true nature. Under no circumstances should you change my wishes. "After I die, place the body in a cloth sack and bury it seven chi underground. Once it is placed below ground, pull off the sack from my feet so that my body may be directly in contact with the earth." His son wanted to remain silent and not comply, but feared violating his father's command; he wished to follow the instructions yet felt reluctant in his heart. He therefore went to visit Wangsun's friend Qi Hou.
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| | 楊胡朱梅... : |
祁侯與王孫書曰：「王孫苦疾，僕迫從上祠雍，未得詣前。願存精神，省思慮，進醫藥，厚自持。竊閒王孫先令臝葬，令死者亡知則已，若其有知，是戮尸地下，將臝見先人，竊為王孫不取也。且孝經曰『為之棺槨衣衾』，是亦聖人之遺制，何必區區獨守所聞？願王孫察焉。」 |
| | Qi Hou wrote a letter to Wangsun, saying: "Wangsun suffers from an illness. I was compelled by orders to accompany the emperor on a sacrifice at Yong and have not yet had the opportunity to visit you in person." "I hope you preserve your strength, reduce your worries, take medicine regularly, and take good care of yourself." "I have heard in secret that you previously ordered to be buried naked. If the dead are unaware, then it is fine; but if they do retain some awareness, this would mean being publicly humiliated underground and appearing naked before one's ancestors. I secretly think this is not advisable for Wangsun." Moreover, the Classic of Filial Piety says: 'Provide a coffin, casket, clothing, and shroud for them.' This is also an established tradition from the sage. Why must you stubbornly adhere solely to what you have heard? "I hope Wangsun will consider this."
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| | 楊胡朱梅... : |
王孫報曰：「蓋聞古之聖王，緣人情不忍其親，故為制禮，今則越之，吾是以臝葬，將以矯世也。夫厚葬誠亡益於死者，而俗人競以相高，靡財單幣，腐之地下。或乃今日入而明日發，此真與暴骸於中野何異！且夫死者，終生之化，而物之歸者也。歸者得至，化者得變，是物各反其真也。反真冥冥，亡形亡聲，乃合道情。夫飾外以華眾，厚葬以鬲真，使歸者不得至，化者不得變，是使物各失其所也。且吾聞之，精神者天之有也，形骸者地之有也。精神離形，各歸其真，故謂之鬼，鬼之為言歸也。其尸塊然獨處，豈有知哉？裹以幣帛，鬲以棺槨，支體絡束，口含玉石，欲化不得，鬱為枯腊，千載之後，棺槨朽腐，乃得歸土，就其真宅。繇是言之，焉用久客！昔帝堯之葬也，窾木為櫝，葛藟為緘，其穿下不亂泉，上不泄殠。故聖王生易尚，死易葬也。不加功於亡用，不損財於亡謂。今費財厚葬，留歸鬲至，死者不知，生者不得，是謂重惑。於戲！吾不為也。」 |
| | Wangsun replied: "I have heard that ancient sage kings, out of compassion for human feelings and unwillingness to burden their loved ones, established rites. Now I deliberately go beyond these customs; this is why I choose to be buried naked, as a way to correct the ways of the world." "Indeed, lavish burials bring no real benefit to the deceased, yet vulgar people compete in extravagance, squandering wealth and exhausting coin, which then rots underground." "Some even bury someone today only to dig up the body again the next day. This is truly no different from leaving a corpse exposed in the wilderness!" "Moreover, death is the transformation of one's entire life and the return to the natural order." "To return means reaching its destination; to transform means undergoing change. This is how all things revert to their true nature." "Returning to one's true nature leads to obscurity, without form or sound; this aligns with the principles of Dao." "Adorning the exterior to impress others and lavish burials that obscure one's true nature prevent the return of the deceased and hinder transformation. This causes all things to lose their proper place." Moreover, I have heard that the spirit is a gift from Heaven, while the body is a possession of Earth. "When the spirit departs the body and each returns to its true nature, this is called 'gui' (ghost), which literally means 'return.'" "The corpse lies alone in a heap; could it possibly retain awareness?" "Wrapping the body in silk and separating it with coffins, binding the limbs tightly, placing jade or stone in the mouth—these prevent transformation, causing stagnation and desiccation into a mummified corpse. Only after a thousand years, when the coffin rots away, does the body finally return to the earth and reach its true resting place." From this perspective, why keep the deceased lingering as a guest for so long! "In ancient times, when Emperor Yao was buried, a hollowed tree trunk served as the coffin and vines were used to seal it. The burial pit did not reach underground water below nor allow stench to escape above." "Therefore, sage kings found life easy to honor and death easy to bury." "They did not expend effort on useless things or waste wealth on meaningless matters." ❧ Now, to squander wealth on lavish burials and delay the return of the deceased is futile. The dead are unaware of it, and the living gain nothing from it—this is called a grave delusion. Alas! "I will not do this."
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| | 楊胡朱梅... : |
祁侯曰：「善。」遂臝葬。 |
| | Qi Hou said, "Well spoken." Thus, he was buried naked.
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| | 楊胡朱梅... : |
胡建字子孟，河東人也。孝武天漢中，守軍正丞，貧亡車馬，常步與走卒起居，所以尉薦走卒，甚得其心。時監軍御史為姦，穿北軍壘垣以為賈區，建欲誅之，乃約其走卒曰：「我欲與公有所誅，吾言取之則取，斬之則斬。」於是當選士馬日，監御史與護軍諸校列坐堂皇上，建從走卒趨至堂皇下拜謁，因上堂，走卒皆上，建指監御史曰：「取彼。」走卒前曳下堂皇。建曰：「斬之。」遂斬御史。護軍諸校皆愕驚，不知所以。建亦已有成奏在其懷中，遂上奏曰：「臣聞軍法，立武以威眾，誅惡以禁邪。今監御史公穿軍垣以求賈利，私買賣以與士巿，不立剛毅之心，勇猛之節，亡以帥先士大夫，尤失理不公。用文吏議，不至重法。黃帝李法曰：『壁壘已定，穿窬不繇路，是謂姦人，姦人者殺。』臣謹按軍法曰：『正亡屬將軍，將軍有罪以聞，二千石以下行法焉。』丞於用法疑，執事不諉上，臣謹以斬，昧死以聞。」制曰：「司馬法曰『國容不入軍，軍容不入國』，何文吏也？三王或誓於軍中，欲民先成其慮也；或誓於軍門之外，欲民先意以待事也；或將交刃而誓，致民志也。』建又何疑焉？」建繇是顯名。 |
| | Hu Jian, courtesy name Zimeng, was a native of Hedong. During the Tianhan period of Emperor Xiaowu, Hu Jian served as a military official. Being poor and without carriages or horses, he often walked with the foot soldiers in their daily routines. Because of this, he recommended and comforted the foot soldiers, winning their hearts greatly. At that time, the military supervisor was corrupt and had dug through the northern army's ramparts to create an area for commercial trade. Jian wanted to execute him, so he made a pact with his foot soldiers: "I wish to act with you against someone. When I say 'take him,' you take him; when I say 'kill him,' you kill him." On the day when soldiers and horses were being selected, the military supervisor and various officers of the imperial guards sat in rows on the hall platform. Jian followed his foot soldiers as they hurried to the base of the hall and paid respects. Then he ascended the hall, and all the foot soldiers went up with him. Jian pointed at the military supervisor and said: "Take that man." The foot soldiers rushed forward to drag him down from the platform. Jian said, "Kill him." They then beheaded the imperial inspector. The officers of the imperial guards were all startled and did not know what to do. Jian had already prepared a written report in his sleeve and immediately submitted it, saying: "I have heard that according to military law, martial strength is established to inspire awe among the troops, and evil is punished to deter wrongdoing. "Now, the imperial inspector publicly breached military defenses to seek commercial profit and engaged in private trade with the soldiers. He failed to demonstrate firmness of will or courage, and thus could not lead the officers properly; this is especially an act of injustice." "According to civil officials' deliberations, he should not be subjected to severe punishment. "The Yellow Emperor's Li Fa states: 'Once the walls and defenses are set, anyone who digs through them or enters without following proper routes is a corrupt person. Corrupt persons must be killed.'" "I carefully refer to the military law, which states: 'If an officer is guilty, he must be reported to the general. If a general is at fault, it should be reported upwards; for officials of two thousand stones or lower, legal action may proceed directly.'" "As a deputy, I am uncertain about the application of the law. Since it is my duty not to shift responsibility upwards, I have executed him and now humbly report this at the risk of my life." The imperial decree replied: "The Shang Ma Fa says, 'Civilian customs must not enter the military; military customs must not enter civilian life.' What kind of civil official are you?" The Three Kings sometimes took oaths within their armies, to ensure the people would first complete their preparations. Or they took oaths outside the military gate, to encourage the people to prepare mentally and await events; "or they took oaths while weapons were drawn, in order to focus the people's resolve." "What then is there for Jian to doubt?" From this, Jian became well known.
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| | 楊胡朱梅... : |
後為渭城令，治甚有聲。值昭帝幼，皇后父上官將軍安與帝姊蓋主私夫丁外人相善。外人矯恣，怨故京兆尹樊福，使客射殺之。客臧公主廬，吏不敢捕。渭城令建將吏卒圍捕。蓋主聞之，與外人、上官將軍多從奴客往，奔射追吏，吏散走。主使僕射劾渭城令游徼傷主家奴。建報亡它坐。蓋主怒，使人上書告建侵辱長公主，射甲舍門。知吏賊傷奴，辟報故不窮審。大將軍霍光寢其奏。後光病，上官氏代聽事，下吏捕建，建自殺。吏民稱冤，至今渭城立其祠。 |
| | Later he served as magistrate of Weicheng and was renowned for his effective administration. At that time, Emperor Zhao was still young, and the Empress's father, General Shangguan An, was on good terms with Ding Wairen, the secret lover of the emperor's elder sister, Lady Gai. Wairen acted with arrogance and resentment toward Fan Fu, the former Jingzhao governor, and had hired assassins to shoot and kill him. 藟 The assassins hid in the residence of Princess Lu, and officials dared not arrest them. Magistrate Jian of Weicheng led his officers and soldiers to surround and capture them. Princess Gai heard about this and, together with Wairen and General Shangguan's many attendants and guests, rushed out to chase the officials with arrows. The officials scattered in flight. Princess Gai then ordered her steward to accuse Weicheng's magistrate of wounding one of the princess's household slaves during a patrol. Jian reported that there was no other wrongdoing involved. Princess Gai became furious and sent someone to submit a petition accusing Jian of insulting the Crown Princess and shooting at her residence's gate. She also accused him of knowing that officials had injured her slave but deliberately failing to investigate thoroughly. Grand General Huo Guang suppressed the petition. Later, when Huo Guang fell ill, Lady Shangguan took over his duties and ordered officials to arrest Jian, who committed suicide. Officials and commoners lamented his injustice, and to this day a shrine has been established in Weicheng in his honor.
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| | 楊胡朱梅... : |
朱雲字游，魯人也，徙平陵。少時通輕俠，借客報仇。長八尺餘，容貌甚壯，以勇力聞。年四十，乃變節從博士白子友受易，又事前將軍蕭望之受論語，皆能傳其業。好倜儻大節，當世以是高之。 |
| | Zhu Yun, courtesy name You, was originally from Lu but later moved to Pingling. In his youth he was a well-connected ruffian and hired guests to take revenge for him. He was over eight chi tall, with an imposing appearance, and became famous for his bravery and strength. lodash At the age of forty, he changed his ways and followed the doctorate Bai Ziyou to study the Yi Jing (Book of Changes), and later studied the Lunyu with former general Xiao Wangzhi; he was able to inherit their teachings. He cherished boldness and integrity, and for this reason, people of his time held him in high esteem.
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| | 楊胡朱梅... : |
元帝時，琅邪貢禹為御史大夫，而華陰守丞嘉上封事，言『治道在於得賢，御史之官，宰相之副，九卿之右，不可不選。平陵朱雲，兼資文武，忠正有智略，可使以六百石秩試守御史大夫，以盡其能。」上乃下其事問公卿。太子少傅匡衡對，以為「大臣者，國家之股肱，萬姓所瞻仰，明王所慎擇也。傳曰下輕其上爵，賤人圖柄臣，則國家搖動而民不靜矣。今嘉從守丞而圖大臣之位，欲以匹夫徒走之人而超九卿之右，非所以重國家而尊社稷也。自堯之用舜，文王於太公，猶試然後爵之，又況朱雲者乎？雲素好勇，數犯法亡命，受易頗有師道，其行義未有以異。今御史大夫禹絜白廉正，經術通明，有伯夷、史魚之風，海內莫不聞知，而嘉泸稱雲，欲令為御史大夫，妄相稱舉，疑有姦心，漸不可長，宜下有司案驗以明好惡。」嘉竟坐之。 |
| | During the reign of Emperor Yuan, Langya Gong Yu served as Grand Censor. Meanwhile, Jia, a county official from Huayin, submitted a sealed memorial stating: "The way to good governance lies in selecting virtuous men. The position of Grand Censor is second only to that of prime minister and ranks above the Nine Ministers; it cannot be filled without careful selection. Pingling Zhu Yun possesses both literary and martial talents, is loyal, upright, and wise with strategy. He could be appointed as a provisional Grand Censor at the rank of six hundred stones to fully utilize his abilities." The emperor then referred the matter to the high ministers for their opinion. Grand Tutor Kuang Heng replied, stating: "Ministers are the pillars of the state and the object of the people's admiration; they must be carefully selected by a wise ruler. The Classic says: If subordinates look down on their superiors' ranks, and lowly men plot to seize power from high ministers, then the state will be unstable and the people will not remain peaceful. "Now, Jia, as a mere county official, seeks the position of a high minister and wishes to elevate an ordinary man with no accomplishments above the Nine Ministers. This is not how one respects the state or honors its foundation." Even when Yao appointed Shun and King Wen of Zhou entrusted Taigong, they were tested before being granted rank. How much more so should this apply to Zhu Yun?" "Zhu Yun has always been fond of bravery and frequently broke laws, fleeing from justice. Though he studied the Yi Jing with some guidance from a teacher, his conduct and righteousness have not shown anything remarkable." "Now, Grand Censor Gong Yu is clean, upright, and well-versed in the classics; he possesses the virtue of Boyi and Shiyu, and his reputation is known throughout the land. Yet Jia falsely praises Yun and wishes for him to become a Grand Censor—this reckless recommendation raises suspicions of ulterior motives. Such behavior must not be allowed to continue unchecked. The matter should be referred to the relevant authorities for investigation in order to clarify what is good or evil." Jia was ultimately punished for this.
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| | 楊胡朱梅... : |
是時，少府五鹿充宗貴幸，為梁丘易。自宣帝時善梁丘氏說，元帝好之，欲考其異同，令充宗與諸易家論。充宗乘貴辯口，諸儒莫能與抗，皆稱疾不敢會。有薦雲者，召入，攝沥登堂，抗首而請，音動左右。既論難，連拄五鹿君，故諸儒為之語曰：「五鹿嶽嶽，朱雲折其角。」繇是為博士。 |
| | At that time, Wu Lu Chongzong of the Shaofu Office was a powerful and favored official who taught the Liangqiu version of the Yi Jing. Since Emperor Xuan's reign, the Liangqiu school of interpretation had been favored. Emperor Yuan also preferred it and wished to examine its differences from other interpretations, so he ordered Wu Lu Chongzong to debate with scholars of various Yi Jing schools. Wu Lu Chongzong, relying on his high status and eloquence, was unmatched by the scholars; none dared to challenge him, and many claimed illness as an excuse not to attend. Someone recommended Zhu Yun, who was summoned in. He ascended the hall hurriedly and boldly raised his head to ask questions, his voice shaking those around him. After the debate, Zhu Yun repeatedly challenged Wu Lu Chongzong on five occasions. Thus, the scholars remarked: "Wu Lu stands tall and proud, but Zhu Yun breaks his horns." From this, he was appointed as a doctorate scholar.
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| | 楊胡朱梅... : |
遷杜陵令，坐故縱亡命，會赦，舉方正，為槐里令。時中書令石顯用事，與充宗為黨，百僚畏之。唯御史中丞陳咸年少抗節，不附顯等，而與雲相結。雲數上疏，言丞相韋玄成容身保位，亡能往來，而咸數毀石顯。久之，有司考雲，疑風吏殺人。群臣朝見，上問丞相以雲治行。丞相玄成言雲暴虐亡狀。時陳咸在前，聞之，以語雲。雲上書自訟，咸為定奏草，求下御史中丞。事下丞相，丞相部吏考立其殺人罪。雲亡入長安，復與咸計議。丞相具發其事，奏「咸宿衛執法之臣，幸得進見，漏泄所聞，以私語雲，為定奏草，欲令自下治，後知雲亡命罪人，而與交通，雲以故不得。」上於是下咸、雲獄，減死為城旦。咸、雲遂廢錮，終元帝世。 |
| | He later advanced to become magistrate of Duliu but was dismissed for deliberately allowing fugitives to escape. However, a general pardon was issued at the time. He was then recommended as an upright scholar and appointed as magistrate of Huaili. At that time, Zhongshu Ling Shi Xian held power and was allied with Wu Lu Chongzong; all officials feared him. Only the Grand Censor's deputy Chen Xian, a young man of integrity, refused to submit to Shi Xian and his faction. Instead, he formed an alliance with Zhu Yun. Zhu Yun repeatedly submitted memorials stating that the prime minister Wei Xuancheng merely preserved his position without ability, and that Chen Xian frequently criticized Shi Xian. After some time, officials investigated Zhu Yun on suspicion of inciting subordinates to commit murder. During a court audience, the emperor asked the prime minister about Zhu Yun's administration and conduct. Prime Minister Xuancheng stated that there was no evidence of Zhu Yun being cruel or tyrannical. At the time, Chen Xian was present and overheard this; he relayed it to Zhu Yun. Zhu Yun submitted a petition defending himself, and Chen Xian drafted the memorial for him, requesting that the case be referred to the Grand Censor. The matter was referred to the prime minister, and officials under his jurisdiction investigated and established Zhu Yun's guilt in murder. Zhu Yun fled into Chang'an and once again discussed plans with Chen Xian. The prime minister fully exposed the matter and submitted a memorial stating: "Chen Xian is an official responsible for palace security and law enforcement. Fortunately, he was granted an audience with the emperor but leaked what he heard to Zhu Yun in private conversation, drafted memorials on his behalf, and sought to have the case transferred downward for handling. Later, when he learned that Zhu Yun was a fugitive criminal, he still communicated with him; thus, Zhu Yun could not be captured." The emperor then ordered Chen Xian and Zhu Yun to be imprisoned. Their sentences were reduced from death to Chengdan (a penal labor sentence). Chen Xian and Zhu Yun were thus dismissed from office and banned for life, remaining in disgrace throughout Emperor Yuan's reign.
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| | 楊胡朱梅... : |
至成帝時，丞相故安昌侯張禹以帝師位特進，甚尊重。雲上書求見，公卿在前。雲曰：「今朝廷大臣上不能匡主，下亡以益民，皆尸位素餐，孔子所謂『鄙夫不可與事君』，『苟患失之，亡所不至』者也。臣願賜尚方斬馬劍，斷佞臣一人以厲其餘。」上問：「誰也？」對曰「安昌侯張禹。」上大怒，曰：「小臣居下訕上，廷辱師傅，罪死不赦。」御史將雲下，雲攀殿檻，檻折。雲呼曰：「臣得下從龍逄、比干遊於地下，足矣！未知聖朝何如耳？」御史遂將雲去。於是左將軍辛慶忌免冠解印綬，叩頭殿下曰：「此臣素著狂直於世。使其言是，不可誅；其言非，固當容之。臣敢以死爭。」慶忌叩頭流血。上意解，然後得已。及後當治檻，上曰：「勿易！因而輯之，以旌直臣。」 |
| | When Emperor Cheng came to the throne, former prime minister and Anchang Marquis Zhang Yu, as an imperial tutor, was granted a special title of honor and held great prestige. Zhu Yun submitted a request to be received in audience with the emperor, while high ministers were present. Zhu Yun said, "Now the ministers of the imperial court are unable to assist the ruler above and provide no benefit to the people below; they merely occupy positions without contributing. They are like those who consume without laboring—exactly what Confucius referred to as 'base men with whom one cannot serve a lord,' and 'if one is anxious only about losing office, there is nothing he will not do.'" "I beg the emperor to grant me a Shangfang sword for beheading horses so that I may execute one sycophant and thus serve as an example to others." The emperor asked, "Who is this?" He replied, "It is Anchang Marquis Zhang Yu." The emperor was greatly angered and said, "This lowly official dares to slander his superiors from below and publicly humiliates my teachers. His crime is death, and no pardon shall be granted." The Grand Censor was about to take Zhu Yun away when he clung to the palace railing, breaking it. Zhu Yun cried out, "I am content if I may descend and join Longpang and Bi Gan in the netherworld! But how will Your Majesty's dynasty fare?" The Grand Censor then took Zhu Yun away. At this, General of the Left Xin Qingji removed his hat and unfastened his seals of office, kneeling before the hall to 磕头 and say: "This is a man long known in the world for his madness and forthrightness. If what he says is right, then he should not be executed; if his words are wrong, he should still be forgiven. I dare to risk my life in protest." Xin Qingji 磕头 until blood flowed. The emperor's anger subsided, and the matter was thus dropped. Later, when it came time to repair the railing, the emperor said, "Do not replace it! Leave it as is and mend it slightly, so that it may serve as a monument to upright officials."
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| | 楊胡朱梅... : |
雲自是之後不復仕，常居鄠田，時出乘牛車從諸生，所過皆敬事焉。薛宣為丞相，雲往見之。宣備賓主禮，因留雲宿，從容謂雲曰：「在田野亡事，且留我東閤，可以觀四方奇士。」雲曰：「小生乃欲相吏邪？」宣不敢復言。 |
| | After this incident, Zhu Yun never again took office. He lived in Hutian and often traveled by ox cart with his students; wherever he went, people treated him with great respect. Xue Xuan was prime minister when Zhu Yun visited to see him. Xue Xuan observed the proper etiquette of host and guest, then invited Zhu Yun to stay overnight. Speaking casually to him, he said, "There is nothing for you in the countryside; why not remain in my eastern pavilion so that you may observe outstanding men from all directions?" Zhu Yun replied, "Do you think I am a petty official who would serve under you?" Xue Xuan dared not say anything further.
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| | 楊胡朱梅... : |
其教授，擇諸生，然後為弟子。九江嚴望及望兄子元，字仲，能傳雲學，皆為博士。望至泰山太守。 |
| | When he taught, Zhu Yun selected students carefully before accepting them as disciples. Jiujiang Yan Wang and his nephew Yuan, courtesy name Zhong, were able to transmit Zhu Yun's teachings; both became doctors of the Han dynasty. Yan Wang eventually served as governor of Taishan Commandery.
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| | 楊胡朱梅... : |
雲年七十餘，終於家。病不呼醫飲藥。遺言以身服斂，棺周於身，土周於槨，為丈五墳，葬平陵東郭外。 |
| | Zhu Yun lived to be over seventy and died at home. When he was ill, he did not call for a physician or take medicine. In his will, he requested that only the clothes he wore be used to wrap his body; the coffin should fit around his body and the earth around the coffin. He ordered a five-zhang-high mound for his tomb, to be buried outside the eastern suburbs of Pingling.
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| | 楊胡朱梅... : |
梅福字子真，九江壽春人也。少學長安，明尚書、穀梁春秋，為郡文學，補南昌尉。後去官歸壽春，數因縣道上言變事，求假軺傳，詣行在所條對急政，輒報罷。 |
| | Mei Fu, courtesy name Zizhen, was a native of Shouchun, Jiujiang. As a young man, he studied in Chang'an and became well-versed in the Book of Documents and Guliang Commentary on the Spring and Autumn Annals. He served as a scholar-official for his commandery and was later appointed as an assistant official (wei) in Nanchang Commandery. Later, he resigned from office and returned to Shouchun. On several occasions, he submitted memorials through the county authorities regarding changes in affairs, requesting a government-provided carriage so that he might travel to where the emperor was residing and present his suggestions on urgent policies; each time, however, his requests were rejected or dismissed.
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| | 楊胡朱梅... : |
是時成帝委任大將軍王鳳，鳳專勢擅朝，而京兆尹王章素忠直，譏刺鳳，為鳳所誅。王氏浸盛，災異數見，群下莫敢正言。福復上書曰： |
| | At that time, Emperor Cheng entrusted full authority to the Grand General Wang Feng. Wang Feng monopolized power and dominated court affairs; yet the governor of Jingzhao You, Wang Zhang, who was known for his loyalty and integrity, criticized Wang Feng sharply and was consequently executed by him. The power of the Wang family gradually grew stronger; omens of calamity appeared frequently, yet none among the officials dared to speak out directly. Mei Fu once again submitted a memorial saying:
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| | 楊胡朱梅... : |
臣聞箕子佯狂於殷，而為周陳洪範；叔孫通遁秦歸漢，制作儀品。夫叔孫先非不忠也，箕子非疏其家而畔親也，不可為言也。昔高祖納善若不及，從諫若轉圜，聽言不求其能，舉功不考其素。陳平起於亡命而為謀主，韓信拔於行陳而建上將。故天下之士雲合歸漢，爭進奇異，知者竭其策，愚者盡其慮，勇士極其節，怯夫勉其死。合天下之知，并天下之威，是以舉秦如鴻毛，取楚若拾遺，此高祖所以亡敵於天下也。孝文皇帝起於代谷，非有周召之師，伊呂之佐也，循高祖之法，加以恭儉。當此之時，天下幾平。繇是言之，循高祖之法則治，不循則亂。何者？秦為亡道，削仲尼之跡，滅周公之軌，壞井田，除五等，禮廢樂崩，王道不通，故欲行王道者莫能致其功也。孝文皇帝好忠諫，說至言，出爵不待廉茂，慶賜不須顯功，是以天下布衣各厲志竭精以赴闕廷自衒鬻者不可勝數。漢家得賢，於此為盛。使孝武皇帝聽用其計，升平可致。於是積尸暴骨，快心胡越，故淮南 |
| | I have heard that Ji Zi feigned madness in the Yin dynasty but later presented the Da Yu to the Zhou. Shushun Tong fled from the Qin and returned to the Han, establishing rituals and regulations for court ceremonies. Shushun Tong was not disloyal at first, nor did Ji Zi abandon his family or betray his relatives; thus, they cannot be criticized. In the past, Emperor Gaozu was eager to accept good advice as if he feared being too late in doing so; he accepted remonstrations readily, like turning a round object. He listened to words without demanding ability and credited achievements without examining one's background. Chen Ping rose from a fugitive to become the chief strategist, while Han Xin was selected from among common soldiers and appointed supreme general. Thus, men of talent from all over the world gathered to serve the Han and vied to present extraordinary ideas. The wise contributed their strategies; even the foolish offered their thoughts. Brave men gave their utmost loyalty, while timid men were inspired to face death. By uniting the wisdom of all under heaven and pooling its might, they were able to overthrow the Qin as easily as plucking a goose's feather and defeat the Chu as if picking up something lost. This was why Emperor Gaozu had no equal in the world. Emperor Wendi of Han rose from Daigu, without the guidance of sages like Zhou Gong or Zhao Gong, nor with the assistance of ministers like Yi Yin and Lu Shang. He followed Emperor Gaozu's laws and added to them humility and frugality. At that time, the world was nearly at peace. From this we may say: following Emperor Gaozu's principles brings order; not following them leads to chaos. Why is that? The Qin followed a corrupt path, erased the teachings of Confucius, destroyed the institutions of Zhou Gong, abolished the well-field system and the five ranks of feudal lords, let rites collapse and music fall into disarray, and blocked the way of kingship. Therefore, those who wished to practice the royal way could not achieve success. Emperor Wendi loved loyal remonstrances and valued profound words. He granted ranks without waiting for integrity or outstanding virtue, and bestowed rewards without requiring notable achievements. Thus, countless commoners from all over the land vied to display their talents at court, each striving to promote himself. The Han dynasty's attainment of virtuous men was never more flourishing than in this period. Had Emperor Xiaowu heeded and employed their strategies, a peaceful era could have been achieved. Thus, corpses piled up and bones were left exposed, satisfying the desires of Hu and Yue tribes; hence, the State of Huainan...
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| | 楊胡朱梅... : |
安王緣間而起。所以計慮不成而謀議泄者，以眾賢聚於本朝，故其大臣勢陵不敢和從也。方今布衣乃窺國家之隙，見間而起者，蜀郡是也。及山陽亡徒蘇令之群，蹈藉名都大郡，求黨與，索隨和，而亡逃匿之意。此皆輕量大臣，亡所畏忌，國家之權輕，故匹夫欲與上爭衡也。 |
| | Prince An of Huainan took advantage of this situation to rise. The reason their plans failed and their schemes were exposed was because so many virtuous men had gathered in the imperial court, causing their ministers to feel too weak to conspire with them. Nowadays, commoners are already seeking out the state's weaknesses and rising up at the first opportunity—this is exemplified by Shu Jun. And as for the fugitives from Shan Yang, such as Su Ling and his followers, they trampled upon famous cities and major commanderies, seeking allies and supporters, with no intention of fleeing or hiding. These men all look down on high ministers and show no fear or restraint, for the state's authority is weak—thus, commoners dare to challenge the emperor.
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| | 楊胡朱梅... : |
士者，國之重器；得士則重，失士則輕。《》云：「」廟堂之議，非草茅所當言也。臣誠恐身塗野草，尸并卒伍，故數上書求見，輒報罷。臣聞齊桓之時有以九九見者，桓公不逆，欲以致大也。今臣所言非特九九也，陛下距臣者三矣，此天下士所以不至也。昔秦武王好力，任鄙叩關自鬻；繆公行伯，繇余歸德。今欲致天下之士，民有上書求見者，輒使詣尚書問其所言，言可采取者，秩以升斗之祿，賜以一束之帛。若此，則天下之士發憤懣，吐忠言，嘉謀日聞於上，天下條貫，國家表裏，爛然可睹矣。夫以四海之廣，士民之數，能言之類至眾多也。然其俊桀指世陳政，言成文章，質之先聖而不繆，施之當世合時務，若此者，亦亡幾人。故爵祿束帛者，天下之厎石，高祖所以厲世摩鈍也。孔子曰：「工欲善其事，必先利其器。」至秦則不然，張誹謗之罔，以為漢驅除，倒持泰阿，授楚其柄。故誠能勿失其柄，天下雖有不順，莫敢觸其鋒，此孝武皇帝所以辟地建功為漢世宗也。今不循伯者之道，乃欲以三代選舉之法取當時之士，猶察伯樂之圖，求騏驥於市，而不可得，亦已明矣。故高祖棄陳平之過而獲其謀，晉文召天王，齊桓用其讎，亡益於時，不顧逆順，此所謂伯道者也。一色成體謂之醇，白黑雜合謂之駮。欲以承平之法治暴秦之緒，猶以鄉飲酒之禮理軍市也。 |
| | Scholars are the nation's most precious assets; To gain scholars is to gain strength, and to lose them is to weaken. The Book of Songs says: "Numerous virtuous men gathered; King Wen found peace." Discussions in the imperial court are not matters for commoners to speak about. I truly fear that my body will be trampled by weeds and my corpse buried among the ranks of common soldiers, which is why I have repeatedly submitted petitions to request an audience, only to be rejected each time. I have heard that in the time of Duke Huan of Qi, there was a man who presented himself by reciting the multiplication table of nine. Duke Huan did not reject him, for he wished to achieve great things. What I have now said is far more important than the multiplication table of nine, yet Your Majesty has rejected me three times. This is why men of talent in the empire no longer come forward. In former days, King Wu of Qin valued strength; Ren Bi knocked on the gates to promote himself; Duke Mu pursued hegemony and You Yu returned in loyalty. Now, if the emperor wishes to attract men of talent from across the empire, whenever commoners submit petitions requesting an audience, they should be directed to the Shangshu Office to present their suggestions. If what is said can be adopted, then grant them a small official salary and bestow upon them even a bundle of silk as reward. If this is done, then men of talent throughout the empire will be inspired to speak out their loyal advice and wise strategies. The emperor would daily hear excellent plans; the affairs of the realm would become clearly organized from top to bottom, and the state's condition inside and out would be evident at a glance. Given the vastness of the empire and the multitude of its people, there are countless individuals capable of speaking out their views. Yet among them, those who are outstanding and can point out the ills of society while presenting sound policies—whose words form coherent writings that align with the teachings of past sages and whose proposals meet the needs of the present age—are very few. Therefore, ranks, salaries, and rewards in silk are the foundation for governing the empire—this was how Emperor Gaozu inspired his age and sharpened dull minds. Confucius said, "A craftsman who wishes to do his work well must first sharpen his tools." But the Qin did not follow this principle. They spread a web of slander, serving as a precursor to the Han; they held the Tai'e sword upside down and handed its hilt to the Chu. Therefore, if one truly holds fast to the hilt, even though there may be rebellious forces in the world, none will dare challenge its sharp edge. This is why Emperor Xiaowu was able to expand territory and establish achievements, becoming an honored ancestor of the Han dynasty. Now, if we do not follow the path of hegemonic rulers but instead wish to select men of our time using the methods of the Three Dynasties, it is like consulting a picture of Bo Le and searching for a qiji (a mythical swift horse) in the marketplace—this will obviously be impossible. Therefore, Emperor Gaozu forgave Chen Ping's past faults and gained his strategies; Duke Wen of Jin invited the deposed king to return; Duke Huan of Qi employed an old enemy. None of these actions were in line with conventional morality or concerned about right or wrong—this is what is meant by the way of hegemony. A single hue forming a whole body is called chun; white and black mixed together are called bo. To govern the aftermath of the tyrannical Qin with a policy suited for peaceful times is like managing a military market using the etiquette of a local wine banquet.
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| | 楊胡朱梅... : |
今陛下既不納天下之言，又加戮焉。夫觏鵲遭害，則仁鳥增逝；愚者蒙戮，則知士深退。間者愚民上疏，多觸不急之法，或下廷尉，而死者眾。自陽朔以來，天下以言為諱，朝廷尤甚，群臣皆承順上指，莫有執正。何以明其然也？取民所上書，陛下之所善，試下之廷尉，廷尉必曰「非所宜言，大不敬。」以此卜之，一矣。故京兆尹王章資質忠直，敢面引廷爭，孝元皇帝擢之，以厲具臣而矯曲朝。及至陛下，戮及妻子。且惡惡止其身，王章非有反畔之辜，而殃及家。折直士之節，結諫臣之舌，群臣皆知其非，然不敢爭，天下以言為戒，最國家之大患也。願陛下循高祖之軌，杜亡秦之路，數御十月之歌，留意亡逸之戒，除不急之法，下亡諱之詔，博覽兼聽，謀及疏賤，令深者不隱，遠者不塞，所謂「辟四門，明四目」也。且不急之法，誹謗之微者也。「往者不可及，來者猶可追。」方今君命犯而主威奪，外戚之權日以益隆，陛下不見其形，願察其景。建始以來，日食地震，以率言之，三倍春秋，水災亡與比數。陰盛陽微，金鐵為飛，此何景也！漢興以來，社稷三危。呂、霍、上官皆母后之家也，親親之道，全之為右，當與之賢師良傅，教以忠孝之道。今乃尊寵其位，授以魁柄，使之驕逆，至於夷滅，此失親親之大者也。自霍光之賢，不能為子孫慮，故權臣易世則危。書曰：「毋若火，始庸庸。」勢陵於君，權隆於主，然後防之，亦亡及已。 |
| | Now, Your Majesty not only refuses to accept advice from all under heaven but also punishes those who offer it. When the guque bird suffers harm, then birds of benevolence will fly away; when fools are punished, wise men will retreat in depth. Recently, ignorant commoners submitting memorials have often violated trivial laws and some were sent to the Grand Court of Justice, resulting in many deaths. Since Yangshuo, people throughout the empire have been afraid to speak openly; this is especially true in court. All ministers merely follow imperial orders and none dare to uphold righteousness. How can we know that this is so? Take the memorials submitted by commoners, those which Your Majesty approves of, and have them reviewed by the Grand Court of Justice. The court will surely say: "This is not something that should be spoken—grave disrespect." By this standard alone, it can already be foretold. Therefore, the governor of Jingzhao, Wang Zhang, was naturally loyal and upright, daring to openly remonstrate in court. Emperor Yuan promoted him to encourage other officials and correct a corrupt administration. But when it came to Your Majesty, punishment extended even to his wife and children. Moreover, punishing evildoers should be limited to the individual himself. Wang Zhang had committed no crime of rebellion or treason, yet his family suffered misfortune as well. This breaks the integrity of upright men and silences the tongues of remonstrating ministers. All officials know this is wrong, yet dare not protest. When people throughout the empire fear to speak, it becomes the greatest danger for the state. I beg Your Majesty to follow the path of Emperor Gaozu, block the road taken by the fallen Qin, frequently listen to songs sung in October (symbolizing remembrance), pay attention to warnings against neglect and carelessness, abolish unnecessary laws, issue decrees that forbid silence on matters, widely observe and listen impartially, consult even those who are distant or lowly, ensuring that profound truths are not hidden and distant voices are not suppressed. This is what is meant by "opening four gates and brightening four eyes." Moreover, unnecessary laws are the subtle forms of slander. "The past cannot be reclaimed, but the future is still within reach." Nowadays, imperial commands are defied and royal authority undermined; the power of relatives by marriage grows stronger day by day. Your Majesty does not see their forms—may I urge you to observe their shadows? Since the Jianshi era, solar eclipses and earthquakes have occurred frequently. By frequency alone, they are three times those recorded in the Spring and Autumn Annals; there is no record comparable to the severity of the floods. Yin prevails while Yang wanes, and even iron and metal take flight—what ominous signs are these! Since the founding of the Han dynasty, the state has faced three great crises. Lü, Huo, and Shangguan were all families of empress dowagers. According to the principle of kinship, relatives should be given priority; they should have been assigned virtuous teachers and capable mentors to educate them in loyalty and filial piety. Now, however, they are honored with high positions and entrusted with great power, which leads them to arrogance and rebellion until their complete destruction. This is the greatest failure in treating relatives properly. Even a virtuous man like Huo Guang could not plan for his descendants, so when powerful ministers change generations, danger arises. The Book of Documents says: "Do not be like fire; it begins with a flicker." When power surpasses that of the sovereign and authority overpowers the ruler, by then taking precautions is already too late.
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| | 楊胡朱梅... : |
上遂不納。 |
| | The emperor thus did not accept the advice.
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| | 楊胡朱梅... : |
成帝久亡繼嗣，福以為宜建三統，封孔子之世以為殷後，復上書曰： |
| | Emperor Cheng had long lacked an heir, so Fu believed it appropriate to establish three dynastic lineages and bestow a title on the descendants of Confucius as successors of the Yin dynasty. He therefore submitted another memorial saying:
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| | 楊胡朱梅... : |
臣聞「不在其位，不謀其政」。政者職也，位卑而言高者罪也。越職觸罪，危言世患，雖伏質橫分，臣之願也。守職不言，沒齒身全，死之日，尸未腐而名滅，雖有景公之位，伏歷千駟，臣不貪也。故願壹登文石之陛，涉赤墀之塗，當戶牖之法坐，盡平生之愚慮。亡益於時，有遺於世，此臣寢所以不安，食所以忘味也。願陛下深省臣言。 |
| | I have heard that "If one does not hold an office, he should not meddle in its affairs." "Politics means duty; for someone of low rank to speak loftily is a crime." To overstep one's duties and incur punishment, or to make dangerous remarks that bring calamity upon the world—though I may be executed or suffer misfortune, it is my wish. To hold one's post in silence, preserving one's life until old age, yet on the day of death, before the body rots, my name will be forgotten. Even if I were to possess Duke Jinggong's position and ride a thousand chariots, I would not covet it. Therefore, I wish to ascend the steps of the Literary Stone Hall, walk along the vermilion-painted corridor, sit in the official seat facing the door and window, and express all my life's foolish thoughts. If I can offer no benefit to the present age but leave something behind for future generations, this is why my sleep is restless and food tasteless. I wish Your Majesty would deeply consider my words.
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| | 楊胡朱梅... : |
臣聞存人所以自立也，壅人所以自塞也。善惡之報，各如其事。昔者秦滅二周，夷六國，隱士不顯，佚民不舉，絕三統，滅天道，是以身危子殺，厥孫不嗣，所謂壅人以自塞者也。故武王克殷，未下車，存五帝之後，封殷於宋，紹夏於杞，明著三統，示不獨有也。是以姬姓半天下，遷廟之主，流出於戶，所謂存人以自立者也。今成湯不祀，殷人亡後。陛下繼嗣久微，殆為此也。春秋經曰：「宋殺其大夫。」穀梁傳曰：「其不稱名姓，以其在祖位，尊之也。」此言孔子故殷後也，雖不正統，封其子孫以為殷後，禮亦宜之。何者？諸侯奪宗，聖庶奪適。傳曰「賢者子孫宜有土」，而況聖人，又殷之後哉！昔成王以諸侯禮葬周公，而皇天動威，雷風著災。今仲尼之廟不出闕里，孔氏子孫不免編戶，以聖人而歆匹夫之祀，非皇天之意也。今陛下誠能據仲尼之素功，以封其子孫，則國家必獲其福，又陛下之名與天亡極。何者？追聖人素功，封其子孫，未有法也，後聖必以為則。不滅之名，可不勉哉！ |
| | I have heard that preserving others is how one establishes oneself, while suppressing others is how one blocks one's own path. The retribution for good and evil deeds will each come as their actions deserve. In the past, when Qin destroyed both Zhou dynasties and eliminated the six states, hidden scholars were not recognized and talented commoners were not promoted. It severed the three dynastic lineages, defied heavenly principles—thus it suffered danger in its own reign, its son was killed, and its grandson had no heir. This is what I mean by suppressing others to block one's own path. Therefore, when King Wu defeated the Yin dynasty, before dismounting his chariot, he preserved the descendants of the Five Emperors and enfeoffed the Yin in Song, continued the Xia lineage in Qi, clearly establishing the three dynastic lineages to show that they were not exclusively his own. Thus, the Ji surname occupied half of the realm; ancestral tablets for relocated temples flowed out from every household—this is what I mean by preserving others to establish oneself. Now, Chengtang's sacrifices are not offered and the descendants of Yin have no successors. Your Majesty has long lacked a successor—this may be the reason. The Spring and Autumn Annals says: "Song killed its high official." The Guliang Commentary says: "It does not mention his name and surname because he held a position of ancestral authority; this is an expression of respect." This indicates that Confucius was originally a descendant of the Yin dynasty. Although he did not represent the legitimate lineage, bestowing a title upon his descendants as successors to the Yin would also be in accordance with ritual propriety. Why is this so? When a feudal lord seizes the ancestral line, and when a sage's commoner descendants replace his legitimate heirs. The Commentary says: "The descendants of virtuous men should be granted land"—how much more so for the descendants of a sage, and furthermore as successors to the Yin dynasty! In the past, King Cheng buried Duke Zhou with the rites for a feudal lord, and Heaven responded with wrath, manifesting disasters through thunder and storms. Now the Temple of Confucius does not extend beyond Qufu, and the descendants of Kong remain no more than common taxpayers. To have a sage receive only the worship of an ordinary man is contrary to Heaven's will. If Your Majesty truly honors Confucius' enduring contributions by enfeoffing his descendants, then the state will surely receive blessings, and Your Majesty's name will be matched with Heaven in eternity. Why is this so? To honor a sage's enduring contributions and enfeoff his descendants sets no precedent, yet future sages will surely follow this as an example. A name that does not fade—should one not strive for it!
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| | 楊胡朱梅... : |
福孤遠，又譏切王氏，故終不見納。 |
| | Fu was distant in rank and harshly criticized the Wang clan, so he was ultimately ignored.
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| | 楊胡朱梅... : |
，武帝時，始封周後姬嘉為周子南君，至元帝時，尊周子南君為周承休侯，位次諸侯王。使諸大夫博士求殷後，分散為十餘姓，郡國往往得其大家，推求子孫，絕不能紀。時匡衡議，以為「王者存二王後，所以尊其先王而通三統也。其犯誅絕之罪者絕，而更封他親為始封君，上承其王者之始祖。春秋之義，諸侯不能守其社稷者絕。今宋國已不守其統而失國矣，則宜更立殷後為始封君，而上承湯統，非當繼宋之絕侯也，宜明得殷後而已。今之故宋，推求其嫡，久遠不可得；雖得其嫡，嫡之先已絕，不當得立。禮記孔子曰：『 |
| | During the reign of Emperor Wu, the descendants of Zhou, Ji Jia, were first enfeoffed as Duke Zhounan. By the time of Emperor Yuan, the title of Duke Zhounan was elevated to Hou Chongxiu (Lord Chongxiu), ranking among feudal lords and kings. The emperor ordered high officials and scholars to search for descendants of the Yin dynasty, but they were scattered into more than ten surnames. Throughout the commanderies and states, many prominent families were found, yet tracing their lineages proved impossible. At that time, Kuang Heng argued: "A sovereign enfeoffs the descendants of two former dynasties; this is to honor their former kings and maintain the three dynastic lineages. If those descendants commit crimes punishable by execution or extinction, they should be removed from their titles and replaced with other relatives as the newly enfeoffed lords, who would then trace their lineage back to the founding ancestor of that former dynasty. According to the principles of the Spring and Autumn Annals, feudal lords who cannot protect their ancestral state should be cut off from their lineages. Now the state of Song has already lost its lineage and its sovereignty; therefore, a new enfeoffment should be made to a descendant of Yin as the first lord, who would trace his ancestry back to King Tang. It is not appropriate to continue the line of the extinct marquis of Song. What matters most is clearly identifying a true descendant of Yin. Now, among the former state of Song, tracing its legitimate descendants has proven impossible after so many years; Even if we were to find a direct descendant, their ancestors have already been cut off and they should not be enfeoffed. The Book of Rites records Confucius saying: "
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| | 楊胡朱梅... : |
丘，殷人也。』先師所共傳，宜以孔子世為湯後。」上以其語不經，遂見寢。至成帝時，梅福復言宜封孔子後以奉湯祀。綏和元年，立二王後，推跡古文，以左氏、穀梁、世本、禮記相明，遂下詔封孔子世為殷紹嘉公。語在成紀。是時，福居家，常以讀書養性為事。 |
| | I, Qiu, am a descendant of the Yin." This is a tradition shared by our predecessors; therefore, Confucius's descendants should be recognized as successors to King Tang." The emperor considered his words unorthodox and thus ignored them. By the time of Emperor Cheng, Mei Fu again proposed that Confucius's descendants be enfeoffed to continue the sacrifices for King Tang. In the first year of Suwei, the descendants of two former kings were enfeoffed. Tracing their lineages through ancient texts and using the Zuo Zhuan, Guliang Commentary, Shiben, and Book of Rites for verification, an imperial decree was issued to bestow the title "Yin Shaogong" (Hereditary Duke of Yin) upon Confucius's descendants. This is recorded in Emperor Cheng's annals. At that time, Fu lived at home and often devoted himself to reading and cultivating his character.
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| | 楊胡朱梅... : |
至元始中，王莽顓政，福一朝棄妻子，去九江，至今傳以為仙。其後，人有見福於會稽者，變名姓，為吳市門卒云。 |
| | By the Yuanshi period, Wang Mang monopolized power; Fu suddenly abandoned wife and children one day and left for Jiuhu, where he has since been regarded as a recluse or immortal. Later, someone claimed to have seen Fu in Kuaiji; he had changed his name and surname and was working as a gatekeeper at Wu market.
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| | 楊胡朱梅... : |
云敞字幼儒，平陵人也。師事同縣吳章，章治尚書經為博士。平帝以中山王即帝位，年幼，莽秉政，自號安漢公。以平帝為成帝後，不得顧私親，帝母及外家衛氏皆留中山，不得至京師。莽長子宇，非莽鬲絕衛氏，恐帝長大後見怨。宇與吳章謀，夜以血塗莽門，若鬼神之戒，冀以懼莽。章欲因對其咎。事發覺，莽殺宇，誅滅衛氏，謀所聯及，死者百餘人。章坐要斬，磔尸東市門。初，章為當世名儒，教授尤盛，弟子千餘人，莽以為惡人黨，皆當禁固，不得仕宦。門人盡更名他師。敞時為大司徒掾，自劾吳章第子，收抱章尸歸，棺斂葬之，京師稱焉。車騎將軍王舜高其志節，比之欒布，表奏以為掾，薦為中郎諫大夫。莽篡位，王舜為太師。復薦敞可輔職。以病免。唐林言敞可典郡，擢為魯郡大尹。更始時，安車徵敞為御史大夫，復病免去，卒于家。 |
| | Yun Chang, courtesy name Youru, was a native of Pingling. He studied under Wu Zhang from the same county; Wu Zhang specialized in the Classic of Documents and served as a Doctor of Literature. Emperor Ping made the Prince of Zhongshan emperor, but he was young, so Wang Mang held power and styled himself Gong Anhan. Since Emperor Ping made the prince a successor to Emperor Cheng, he could not favor his own relatives. Thus, the emperor's mother and her family of the Wei clan were all left in Zhongshan and forbidden from coming to the capital. Wang Mang's eldest son, Yu, disapproved of his father's complete severance with the Wei clan and feared that when the emperor grew up, resentment would arise. Yu conspired with Wu Zhang to smear blood on Wang Mang's gate at night, as if a divine warning, hoping to frighten him. Zhang wished to take advantage of the situation and shift blame onto him. When the plot was discovered, Wang Mang killed Yu, exterminated the Wei clan, and executed over a hundred others involved in or connected to the conspiracy. Zhang was sentenced to lingchi (death by dismemberment) and his corpse was displayed at the eastern market gate. Initially, Wu Zhang had been a renowned Confucian scholar of his time and was especially influential in teaching; he had over one thousand disciples. Wang Mang considered them all part of an evil faction and forbade them from holding office or pursuing official careers. All his students changed their names to claim they were disciples of other teachers. At that time, Yun Chang was an official under the Grand Commandant of Works. He voluntarily confessed to being a disciple of Wu Zhang, took possession of his corpse, gave him a coffin and burial rites, and was praised in the capital for this act. General of Chaji, Wang Shun, admired his moral integrity and compared him to Luan Bu. He submitted a memorial recommending Yun Chang as an official and later recommended him for the post of Zhonglang Jian Daifu (Middle Lang Remonstrant). When Wang Mang usurped the throne, Wang Shun became Taishi (Grand Tutor). He again recommended Yun Chang as a suitable assistant. Yun was dismissed from office due to illness. Tang Lin recommended that Yun Chang be entrusted with governing a commandery, and he was promoted to Da Yin (Governor) of Lu Jun. During the reign of Guangwu Emperor (initially known as Gengshi), a carriage was sent to invite Yun Chang to serve as Yushi Daifu (Minister of Justice). However, he again resigned due to illness and eventually died at home.
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| | 楊胡朱梅... : |
贊曰：昔仲尼稱不得中行，則思狂狷。觀楊王孫之志，賢於秦始皇遠矣。世稱朱雲多過其實，「蓋有不知而作之者，我亡是也。」胡建臨敵敢斷，武昭於外。斬伐姦隙，軍旅不隊。梅福之辭，合於大雅雖無老成，尚有典刑；殷監不遠，夏后所聞。遂從所好，全性市門。云敞之義，著於吳章，為仁由己，再入大府，清則濯纓，何遠之有？ |
| | Commentary: In the past, Confucius said that if one cannot find a moderate person, he should seek out those who are eccentric or reclusive. Observing Yang Wangsun's aspirations, his virtue far surpasses that of Qin Shi Huang. The world speaks highly of Zhu Yun, but much is exaggerated; "there are those who speak without knowledge and fabricate things—this I do not do." Hu Jian was bold in decisive action when facing the enemy, demonstrating martial brilliance on the battlefield. He cut down corrupt elements and eliminated internal discord, ensuring his military forces did not falter. Mei Fu's words align with the noble traditions; though lacking in seasoned wisdom, they still uphold exemplary conduct; The lessons of Yin are not distant, and Xia kings have heard them. Thus he followed his inclinations, preserving his nature as a gatekeeper in the market. Yun Chang's righteousness is evident in his loyalty to Wu Zhang; practicing benevolence begins with oneself. Entering high office twice, he remained clean and upright—how distant could virtue be?
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