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中國哲學書電子化計劃
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《藝文志》

 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?]
提到《藝文志》的書籍 電子圖書館
1 藝文志:
昔仲尼沒而微言絕，七十子喪而大義乖。故春秋分為五，詩分為四，易有數家之傳。戰國從衡，真偽分爭，諸子之言紛然殽亂。至秦患之，乃燔滅文章，以愚黔首。漢興，改秦之敗，大收篇籍，廣開獻書之路。迄孝武世，書缺簡脫，禮壞樂崩，聖上喟然而稱曰：「朕甚閔焉！」於是建藏書之策，置寫書之官，下及諸子傳說，皆充祕府。至成帝時，以書頗散亡，使謁者陳農求遺書於天下。詔光祿大夫劉向校經傳諸子詩賦，步兵校尉任宏校兵書，太史令尹咸校數術，侍醫李柱國校方技。每一書已，向輒條其篇目，撮其指意，錄而奏之。會向卒，哀帝復使向子侍中奉車都尉歆卒父業。歆於是總群書而奏其七略，故有輯略，有六藝略，有諸子略，有詩賦略，有兵書略，有術數略，有方技略。今刪其要，以備篇籍。
When Confucius died, the subtle words were lost; when the seventy disciples passed away, the great principles became distorted. Therefore, the Spring and Autumn Annals was divided into five versions, the Book of Songs into four, and the Book of Changes had several schools of transmission. During the Warring States period, as alliances shifted between vertical and horizontal strategies, true and false claims contended with each other, and the doctrines of various philosophers became confused and chaotic. By the time of the Qin dynasty, this was regarded as a problem; thus, they burned books and destroyed writings in order to delude the common people. When the Han dynasty rose to power, it corrected the failures of the Qin, greatly collecting literary works and widely opening channels for submitting books. By the reign of Emperor Xiaowu, many books were missing or had broken bamboo slips, rites and music had collapsed, and the Son of Heaven sighed and said: "I am deeply grieved by this!" Thus, he established a policy for collecting books, appointed officials responsible for copying texts, and even works by the various philosophers and legends were collected into the imperial library. By the time of Emperor Cheng, as many books had been scattered or lost, he ordered Chen Nong, an imperial attendant, to seek out lost and missing works throughout the empire. An edict was issued appointing Guanglu 大夫 Liu Xiang to examine the classics, transmitted texts, works of various philosophers, and poetry; Bu Bing Jiao Wei Ren Hong to examine military writings; Tai Shi Ling Yin Xian to examine mathematical and astronomical works; and Shiyi Li Zhuguo to examine medical and technical arts. After each book was examined, Liu Xiang would list its chapters and titles, summarize its main ideas, record them, and submit the report. When Liu Xiang died, Emperor Ai again ordered Liu Xiang's son, Shizhong Fengche Duyi Liu Xin, to complete his father's work. Liu Xin thus compiled all the books and submitted his Seven Catalogues, which included the General Introduction, the Six Arts Catalogue, the Various Philosophers' Catalogue, the Poetry and Fu Catalogue, the Military Writings Catalogue, the Numerology and Divination Catalogue, and the Medical and Technical Arts Catalogue. Now I have edited its essentials to prepare this collection of writings.

2 藝文志:
易經十二篇，施、孟、梁丘三家。
The Yi Jing consists of twelve chapters, with the schools of Shi, Meng, and Liangqiu as three major traditions.

3 藝文志:
易傳周氏二篇。
The Commentary on the Yi by the Zhou family comprises two chapters.

4 藝文志:
服氏二篇。
The Fu school has two chapters.

5 藝文志:
楊氏二篇。
The Yang school has two chapters.

6 藝文志:
蔡公二篇。
Cai Gong's work consists of two chapters.

7 藝文志:
韓氏二篇。
The Han school comprises two chapters.

8 藝文志:
王氏二篇。
The Wang school has two chapters.

9 藝文志:
丁氏八篇。
The Ding school consists of eight chapters.

10 藝文志:
古五子十八篇。
Ancient Wu Zi comprises eighteen chapters.

11 藝文志:
淮南道訓二篇。
Huainan Dao Xun consists of two chapters.

12 藝文志:
古雜八十篇，雜災異三十五篇，神輸五篇，圖一。
Ancient Miscellaneous Writings consist of eighty chapters, Miscellaneous Disasters and Anomalies thirty-five chapters, Divine Transmission five chapters, and one diagram.

13 藝文志:
孟氏京房十一篇，災異孟氏京房六十六篇，五鹿充宗略說三篇，京氏段嘉十二篇。
Meng Shi Jingfang has eleven chapters; Disasters and Anomalies by Meng Shi Jingfang consists of sixty-six chapters; Wu Lu Chongzong's Brief Explanations comprises three chapters; Jing Shi Duanjia has twelve chapters.

14 藝文志:
章句施、孟、梁丘氏各二篇。
Commentaries by the schools of Shi, Meng and Liangqiu each have two chapters.

15 藝文志:
凡易十三家，二百九十四篇。
In total, there are thirteen schools of Yi Jing, comprising 294 chapters.

16 藝文志:
《易》曰：「宓戲氏仰觀象於天，俯觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。」至於殷、周之際，紂在上位，逆天暴物，文王以諸侯順命而行道，天人之占可得而效，於是重易六爻，作上下篇。孔氏為之彖、象、繫辭、文言、序卦之屬十篇。故曰易道深矣，人更三聖，世歷三古。及秦燔書，而易為筮卜之事，傳者不絕。漢興，田和傳之。訖于宣、元，有施、孟、梁丘、京氏列於學官，而民間有費、高二家之說。劉向以中古文易經校施、孟、梁丘經，或脫去「無咎」、「悔亡」，唯費氏經與古文同。
The Yi says: "Fuxi Shi observed the celestial phenomena above, and studied the patterns of the earth below. He observed the markings of birds and beasts, as well as what was suitable on the land; he took examples from nearby things like his own body, and from distant objects in nature. Thus, he began to create the Eight Trigrams, to communicate with the virtues of spirits and deities, and to classify the natures of all things." By the time of the transition between the Yin and Zhou dynasties, King Zhou was in power above, defying Heaven and oppressing all things. Duke Wenwang, as a feudal lord, followed the Mandate of Heaven and practiced virtue; omens from Heaven and humanity could thus be observed and verified. Therefore, he duplicated the Yi's six lines to form an upper and lower section. Confucius composed ten sections including the Tuan, Xiang, Xi Ci, Wen Yan, and Xu Gua. Hence it is said that the Way of Yi is profound; three sage figures refined it over the course of three ancient eras. When the Qin burned books, the Yi was preserved because it was used for divination and fortune-telling; thus its transmission did not cease. With the rise of the Han dynasty, Tian He transmitted it. By the reigns of Emperors Xuan and Yuan, the schools of Shi, Meng, Liangqiu, and Jing were established as official academic traditions; meanwhile, among the common people there were two other interpretations by Fei and Gao. Liu Xiang used the ancient text version of the Yi Jing to compare with the Shi, Meng, and Liangqiou schools' texts; some passages were missing "wujiu" ("no misfortune") or "huiwang" ("regret disappears"), but only the Fei school's text matched the ancient version.

17 藝文志:
尚書古文經四十六卷。
The Book of Documents, Ancient Text Version, consists of forty-six juan (scrolls).

18 藝文志:
經二十九卷。
Classics: twenty-nine juan.

19 藝文志:
傳四十一篇。
Commentaries: forty-one chapters.

20 藝文志:
歐陽章句三十一卷。
Ouyang's Annotations and Commentaries consist of thirty-one juan.

21 藝文志:
大、小夏侯章句各二十九卷。
The annotations and commentaries by the elder and younger Xiahou schools each comprise twenty-nine juan.

22 藝文志:
大、小夏侯解故二十九篇。
The elder and younger Xiahou interpretations of ancient meanings consist of twenty-nine chapters each.

23 藝文志:
歐陽說義二篇。
Ouyang's Explanations of Meaning consist of two chapters.

24 藝文志:
劉向五行傳記十一卷。
Liu Xiang's Commentary on the Five Elements consists of eleven juan.

25 藝文志:
許商五行傳記一篇。
Xu Shang's Commentary on the Five Elements comprises one chapter.

26 藝文志:
周書七十一篇。
Zhou Shu consists of seventy-one chapters.

27 藝文志:
議奏四十二篇。
Memorials and Proposals: forty-two chapters.

28 藝文志:
凡書九家，四百一十二篇。
In total, there are nine schools of the Book of Documents, comprising 412 chapters.

29 藝文志:
《易》曰：「河出圖，雒出書，聖人則之。」故書之所起遠矣，至孔子篹焉，上斷於堯，下訖于秦，凡百篇，而為之序，言其作意。秦燔書禁學，濟南伏生獨壁藏之。漢興亡失，求得二十九篇，以教齊魯之間。訖孝宣世，有歐陽、大小夏侯氏，立於學官。古文尚書者，出孔子壁中。武帝末，魯共王壞孔子宅，欲以廣其宮，而得古文尚書及禮記、論語、孝經凡數十篇，皆古字也。共王往入其宅，聞鼓琴瑟鍾磬之音，於是懼，乃止不壞。孔安國者，孔子後也，悉得其書，以考二十九篇，得多十六篇。安國獻之。遭巫蠱事，未列于學官。劉向以中古文校歐陽、大小夏侯三家經文，酒誥脫簡一，召誥脫簡二。率簡二十五字者，脫亦二十五字，簡二十二字者，脫亦二十二字，文字異者七百有餘，脫字數十。書者，古之號令，號令於眾，其言不立具，則聽受施行者弗曉。古文讀應爾雅，故解古今語而可知也。
The Yi says: "When the Yellow River produced a map and the Luo River produced a book, sages followed their patterns." Therefore, the origins of the Book are very ancient; it was compiled by Confucius, beginning from Yao above and ending with the Qin dynasty below, comprising a total of one hundred chapters. He also composed prefaces to explain their purposes. When the Qin burned books and banned learning, Fu Sheng of Jinan alone secretly stored them in a wall. After the Han dynasty rose to power and many were lost, twenty-nine chapters were recovered and taught between Qi and Lu. By the reign of Emperor Xiaoxuan, the schools of Ouyang, the elder and younger Xiahou were established as official academic traditions. The Ancient Text version of the Book of Documents emerged from a wall in Confucius's house. At the end of Emperor Wu's reign, Duke Gongwang of Lu destroyed Confucius' house in order to expand his palace and discovered the Ancient Text version of the Book ofdocuments as well as the Rites Records, Analects, Classic of Filial Piety, totaling dozens of chapters—all written in ancient script. Duke Gongwang entered the house and heard the sounds of zithers, harps, bells, and chimes; thus he was frightened and stopped the destruction. Kong Anguo was a descendant of Confucius, who obtained all these writings and compared them with the twenty-nine chapters; he found sixteen additional chapters. Kong Anguo presented them to the court. However, due to an incident involving witchcraft and intrigue, they were not established as official academic texts. Liu Xiang compared the ancient text with the versions of the Ouyang, elder and younger Xiahou schools; one bamboo slip was missing from Jiu Gao, and two slips were missing from Zhao Gao. Generally, for slips with twenty-five characters, the missing part also had twenty-five; for those with twenty-two characters, the missing portion was also twenty-two. There were more than seven hundred differences in wording, and dozens of missing characters. The Book is the decrees from ancient times; when issuing decrees to the people, if the words are not clearly and completely stated, those who listen, receive, and carry them out will not understand. The Ancient Text is read in accordance with Erya, so by interpreting ancient and modern language it can be understood.

30 藝文志:
詩經二十八卷，魯、齊、韓三家。
The Book of Songs consists of twenty-eight juan, with the schools of Lu, Qi, and Han as three major traditions.

31 藝文志:
魯故二十五卷。
Lu School's Ancient Interpretations consist of twenty-five juan.

32 藝文志:
魯說二十八卷。
The Lu school's explanations consist of twenty-eight juan.

33 藝文志:
齊后氏故二十卷。
Qi Hou Shi's Ancient Interpretations comprise twenty juan.

34 藝文志:
齊孫氏故二十七卷。
Qi Sun Shi's Ancient Interpretations consist of seventeen juan.

35 藝文志:
齊后氏傳三十九卷。
The Qi Hou Shi school's Commentary comprises thirty-nine juan.

36 藝文志:
齊孫氏傳二十八卷。
The Qi Sun Shi school's Commentary consists of twenty-eight juan.

37 藝文志:
齊雜記十八卷。
Qi Miscellaneous Records consist of eighteen juan.

38 藝文志:
韓故三十六卷。
Han School's Ancient Interpretations comprises thirty-six juan.

39 藝文志:
韓內傳四卷。
The Han school's Inner Commentary consists of four juan.

40 藝文志:
韓外傳六卷。
The Han school's Outer Commentary comprises six juan.

41 藝文志:
韓說四十一卷。
Han School's Explanations consist of forty-one juan.

42 藝文志:
毛詩二十九卷。
The Mao version of the Book of Songs comprises twenty-nine juan.

43 藝文志:
毛詩故訓傳三十卷。
Ancient Interpretations and Commentary on the Mao version of the Book of Poems consists of thirty juan.

44 藝文志:
凡詩六家，四百一十六卷。
In total, there are six schools of the Book of Songs, comprising 416 juan.

45 藝文志:
書曰：「詩言志，哥詠言。」故哀樂之心感，而哥詠之聲發。誦其言謂之詩，詠其聲謂之哥。故古有采詩之官，王者所以觀風俗，知得失，自考正也。孔子純取周詩，上采殷，下取魯，凡三百五篇，遭秦而全者，以其諷誦，不獨在竹帛故也。漢興，魯申公為詩訓故，而齊轅固、燕韓生皆為之傳。或取春秋，采雜說，咸非其本義。與不得已，魯最為近之。三家皆列於學官。又有毛公之學，自謂子夏所傳，而河間獻王好之，未得立。
The Book says: "Poetry expresses aspirations; singing and chanting give voice to words." Therefore, when sorrow or joy stirs the heart, the voice of song and chant is expressed. Reciting its words is called poetry; chanting its melody is called singing. Therefore, in ancient times there were officials responsible for collecting poems; this was how a ruler observed customs and understood gains and losses to examine and correct himself. Confucius exclusively selected poems from the Zhou dynasty, drawing upwards from the Yin and downwards from Lu, totaling 305 chapters. These survived intact through the Qin dynasty because they were recited by rote memory rather than being solely recorded on bamboo slips or silk scrolls. With the rise of the Han, Lu Shen Gong provided interpretations and explanations for the Book of Songs; while Qi Yuan Gu and Yan Han Sheng both composed commentaries on it. Some drew upon the Spring and Autumn Annals or collected miscellaneous interpretations, none of which were faithful to their original meanings. Among these, if one must choose, the Lu school is closest to the original meaning. The three schools were all established as official academic traditions. There was also the school of Mao Gong, who claimed it had been transmitted by Zixia; King Xianwang of Hejian favored it but it was never officially established.

46 藝文志:
禮古經五十六卷，經七十篇。
The Ancient Text version of Rites consists of fifty-six juan, with seventy chapters of the classics.

47 藝文志:
記百三十一篇。
Records: 131 chapters.

48 藝文志:
明堂陰陽三十三篇。
Mingtang Yin Yang consists of thirty-three chapters.

49 藝文志:
王史氏二十一篇。
Wang Shishi's work comprises twenty-one chapters.

50 藝文志:
曲臺后倉九篇。
Qu Tai Hou Cang has nine chapters.

51 藝文志:
中庸說二篇。
Explanations of the Doctrine of the Mean consist of two chapters.

52 藝文志:
明堂陰陽說五篇。
Commentaries on Mingtang Yin Yang consist of five chapters.

53 藝文志:
周官經六篇。
The Zhou Officials Classic consists of six chapters.

54 藝文志:
周官傳四篇。
Commentaries on the Zhou Officials consist of four chapters.

55 藝文志:
軍禮司馬法百五十五篇。
Military Rites: The Marquis of Sima Fa consists of 155 chapters.

56 藝文志:
古封禪群祀二十二篇。
Ancient Fengshan and Communal Sacrifices consist of twenty-two chapters.

57 藝文志:
封禪議對十九篇。
Discussions on Fengshan Rites consists of nineteen chapters.

58 藝文志:
漢封禪群祀三十六篇。
Han Dynasty Fengshan and Communal Sacrifice Records consist of thirty-six chapters.

59 藝文志:
議奏三十八篇。
Memorials and Proposals consist of thirty-eight chapters.

60 藝文志:
凡禮十三家，五百五十五篇。
In total, thirteen schools of rites, comprising 555 chapters.

61 藝文志:
《易》曰：「有夫婦父子君臣上下，禮義有所錯。」而帝王質文世有損益，至周曲為之防，事為之制，故曰：「禮經三百，威儀三千。」及周之衰，諸侯將踰法度，惡其害己，皆滅去其籍，自孔子時而不具，至秦大壞。漢興，魯高堂生傳士禮十七篇。訖孝宣世，后倉最明。戴德、戴聖、慶普皆其弟子，三家立於學官。禮古經者，出於魯淹中及孔氏，學七十篇文相似，多三十九篇。及明堂陰陽、王史氏記所見，多天子諸侯卿大夫之制，雖不能備，猶瘉倉等推士禮而致於天子之說。
The Yijing says: "There are husband and wife, father and son, ruler and minister, superior and inferior; thus there is a place for rites and righteousness." Yet the emperors, according to their material or cultural inclinations, in each generation made modifications and improvements. By the time of Zhou dynasty, they elaborately established precautions and regulations for every matter; hence it is said: "The Rites Classic contains three hundred principles, with three thousand rites and ceremonies." By the decline of the Zhou dynasty, the feudal lords were about to transgress laws and regulations. Hating how these rites harmed themselves, they all destroyed their records. Since the time of Confucius, they had already been incomplete; by the Qin dynasty, they were greatly ruined. After the Han dynasty was founded, Gaochang Sheng from Lu transmitted seventeen chapters of rites for officials. By the reign of Emperor Xuan, Hou Cang was most prominent in this field. Dai De, Dai Sheng, and Qing Pu were all his disciples; the teachings of these three schools were established as official academic doctrines. The ancient version of the Rites Classic originated from Lu Yanzhong and the Kong family; its text resembles seventy chapters, with thirty-nine additional chapters. Including the records of Mingtang Yin Yang and Wang Shishi, what they observed mostly concerned the systems of emperors, feudal lords, high officials, and ministers. Although not complete, it still surpasses the theories of Cang et al., who extrapolated rites for officials to apply them to the emperor.

62 藝文志:
樂記二十三篇。
The Records on Music consist of twenty-three chapters.

63 藝文志:
樂記二十三篇。
The Records on Music consists of twenty-three chapters.

64 藝文志:
王禹記二十四篇。
Wang Yu Ji consists of twenty-four chapters.

65 藝文志:
雅歌詩四篇。
Elegant Songs and Poems consist of four chapters.

66 藝文志:
雅琴趙氏七篇。
Yaqin Zhao Shi consists of seven chapters.

67 藝文志:
雅琴師氏八篇。
Yaqin Shishi consists of eight chapters.

68 藝文志:
雅琴龍氏九十九篇。
Yaqin Longshi consists of ninety-nine chapters.

69 藝文志:
凡樂六家，百六十五篇。
In total, six schools of music, comprising 165 chapters.

70 藝文志:
《易》曰：「先王作樂崇德，殷薦之上帝，以享祖考。」故自黃帝下至三代，樂各有名。孔子曰：「安上治民，莫善於禮；移風易俗，莫善於樂。」二者相與並行。周衰俱壞，樂尤微眇，以音律為節，又為鄭衛所亂故無遺法。漢興，制氏以雅樂聲律，世在樂官，頗能紀其鏗鏘鼓舞，而不能言其義。六國之君，魏文侯最為好古，孝文時得其樂人竇公，獻其書，乃周官大宗伯之大司樂章也。武帝時，河間獻王好儒，與毛生等共采周官及諸子言樂事者，以作樂記，獻八佾之舞，與制氏不相遠。其內史丞王定傳之，以授常山王禹。禹，成帝時為謁者，數言其義，獻二十四卷記。劉向校書，得樂記二十三篇，與禹不同，其道浸以益微。
The Yijing says: "Former kings composed music to honor virtue, offering it earnestly to the Supreme Deity in order to present sacrifices to their ancestors." Therefore, from Huangdi down to the Three Dynasties, each dynasty had its own name for music. Confucius said: "To stabilize superiors and govern the people, nothing is better than rites; to transform customs and change social mores, nothing is better than music." The two complement each other and proceed in parallel. With the decline of Zhou, both rites and music deteriorated; especially music became obscure. Using pitch and musical scales as standards, it was further corrupted by the vulgar influences of Zheng and Wei, hence no legacy remained. After the Han dynasty rose to power, the Zhi family transmitted the pitch and tonal regulations of elegant music. Their descendants held positions in the musical bureaucracy through generations, and could somewhat record the clangorous sounds and rhythmic dances, but were unable to explain their meanings. Among the rulers of the Six States, Wei Wenhou was most fond of antiquity. During Emperor Xiaowen's reign, his court obtained a musician named Dou Gong, who presented his book; it turned out to be the chapter on Grand Music from the Zhou Officials Classic by the Grand Minister of Rites. During Emperor Wu's reign, the King of Hejian, who favored Confucianism, together with Mao Sheng and others, collected passages from the Zhou Officials Classic and various texts by scholars discussing music-related matters to compose Records on Music. He presented the dance of eight rows (bā yì), which was not much different from that of the Zhi family. Its Grand Secretary, Wang Ding, transmitted it and passed it on to Changshan Wang Yu. Wang Yu, during Emperor Cheng's reign, served as a Yezhe (an official title), and frequently expounded its meanings, presenting a twenty-four-volume record. Liu Xiang, while proofreading texts, found twenty-three chapters of Records on Music, which differed from those of Wang Yu; the tradition became increasingly obscure and gradually faded.

71 藝文志:
春秋古經十二篇，經十一卷。
The Ancient Classic of Spring and Autumn consists of twelve chapters, with eleven volumes of text.

72 藝文志:
左氏傳三十卷。
Zuo Zhuan has thirty volumes.

73 藝文志:
公羊傳十一卷。
Gongyang Zhuan consists of eleven volumes.

74 藝文志:
穀梁傳十一卷。

75 藝文志:
鄒氏傳十一卷。
Zou Shi Zhuan consists of eleven volumes.

76 藝文志:
夾氏傳十一卷。
Jia Shi Zhuan consists of eleven volumes. 凡《春秋》三傳，與五經之義合成一體，其敘事論人，皆不離此理。

77 藝文志:
左氏微二篇。
Zuo Shi Wei has two chapters.

78 藝文志:
鐸氏微三篇。
Duo Shi Wei consists of three chapters.

79 藝文志:
張氏微十篇。
Zhang Shi Wei consists of ten chapters.

80 藝文志:
虞氏微傳二篇。
Yu Shi Wei Zhuan has two chapters.

81 藝文志:
公羊外傳五十篇。
Gongyang Wai Zhuan consists of fifty chapters.

82 藝文志:
穀梁外傳二十篇。
Gu Liang Wai Zhuan has twenty chapters.

83 藝文志:
公羊章句三十八篇。
Gongyang Zhangju consists of thirty-eight chapters.

84 藝文志:
穀梁章句三十三篇。
Gu Liang Zhangju has thirty-three chapters.

85 藝文志:
公羊雜記八十三篇。
Gongyang Zaji consists of eighty-three chapters.

86 藝文志:
公羊顏氏記十一篇。
Gongyang Yanshi Ji has eleven chapters.

87 藝文志:
公羊董仲舒治獄十六篇。
Gongyang Dong Zhongshu on Judicial Cases consists of sixteen chapters.

88 藝文志:
議奏三十九篇。
Memorials and Proposals have thirty-nine chapters.

89 藝文志:
國語二十一篇。
Guo Yu consists of twenty-one chapters.

90 藝文志:
新國語五十四篇。
New Guo Yu has fifty-four chapters.

91 藝文志:
世本十五篇。
Shi Ben consists of fifteen chapters.

92 藝文志:
戰國策二十三篇。
Zhanguoce consists of twenty-three chapters. 凡《春秋》三傳及諸家說，合計六十七家，一千五百五十九篇。

93 藝文志:
奏事二十篇。
Memorials on State Affairs consist of twenty chapters.

94 藝文志:
楚漢春秋九篇。
Chu-Han Spring and Autumn has nine chapters.

95 藝文志:
太史公百三十篇。
Taishi Gong consists of 130 chapters.

96 藝文志:
馮商所續太史公七篇。
Feng Shang's continuation of Taishi Gong has seven chapters.

97 藝文志:
太古以來年紀二篇。
Chronicles from the Age of Antiquity consist of two chapters. 凡紀傳體史書，合計三十七家，六百五十九篇。

98 藝文志:
漢著記百九十卷。
Han Dynasty Records consists of 190 volumes.

99 藝文志:
漢大年紀五篇。
Major Chronicles of the Han Dynasty consist of five chapters. 凡編年體史書，合計二十三家，三百六十五篇。

100 藝文志:
凡春秋二十三家，九百四十八篇。
In total, twenty-three schools of Spring and Autumn annals, comprising 948 chapters.

101 藝文志:
古之王者世有史官，君舉必書，所以慎言行，昭法式也。左史記言，右史記事，事為春秋，言為尚書，帝王靡不同之。周室既微，載籍殘缺，仲尼思存前聖之業，乃稱曰：「夏禮吾能言之，杞不足徵也；殷禮吾能言之，宋不足徵也。文獻不足故也，足則吾能徵之矣。」以魯周公之國，禮文備物，史官有法，故與左丘明觀其史記，據行事，仍人道，因興以立功，就敗以成罰，假日月以定曆數，藉朝聘以正禮樂。有所褒諱貶損，不可書見，口授弟子，弟子退而異言。丘明恐弟子各安其意，以失其真，故論本事而作傳，明夫子不以空言說經也。春秋所貶損大人當世君臣，有威權勢力，其事實皆形於傳，是以隱其書而不宣，所以免時難也。及末世口說流行，故有公羊、穀梁、鄒、夾之傳。四家之中，公羊、穀梁立於學官，鄒氏無師，夾氏未有書。
Ancient kings always had historians in every generation; whenever a ruler took action, it was recorded, so as to be cautious with words and deeds and to clarify laws and examples. The left historian recorded words, while the right historian recorded events; events became the Spring and Autumn Annals, and words became the Shangshu (Book of Documents). No emperor failed to follow this practice. After the Zhou dynasty declined, records became fragmented and incomplete. Confucius wished to preserve the legacy of former sage kings, so he said: "I can speak about Xia rites, but the state of Qi is insufficient as evidence; I can speak about Yin rites, but the state of Song is also insufficient as evidence." This is due to a lack of documentary and cultural records; if they were sufficient, I could provide evidence for them." Because the state of Lu was the fief of Duke Zhou, its rites and ceremonial objects were complete, and its historians followed established regulations. Therefore, Confucius studied historical records with Zuo Qiuming, basing himself on actual events and human conduct, drawing lessons from successes to establish achievements, and using failures to determine punishments; he used solar and lunar cycles to fix the calendar system, and relied on court visits and envoys to standardize rites and music. There were things that needed commendation, concealment, censure, or modification, which could not be written down and seen; instead, they were orally transmitted to disciples. After the teacher's death, the disciples gave differing accounts. Zuo Qiuming feared that each disciple would interpret things according to their own understanding, thereby losing the truth. Therefore, he discussed actual events and composed a commentary, clarifying that the Master did not expound the Classic with empty words. The Spring and Autumn Annals censured powerful figures of the time, including contemporary rulers and ministers who wielded authority and influence. Since these facts were all detailed in the commentary, it was necessary to conceal the text from public view in order to avoid difficulties during that era. By later generations, oral interpretations became widespread; thus arose the commentaries of Gongyang, Gu Liang, Zou, and Jia. Among these four schools, the Gongyang and Gu Liang commentaries were established as official academic texts; Zou Shi had no teacher, and Jia Shi's commentary had not yet been written down.

102 藝文志:
論語古二十一篇。
The Ancient Version of Analects consists of twenty-one chapters. 凡《論語》三家，合計五十九篇。

103 藝文志:
齊二十二篇。
Qi version has twenty-two chapters.

104 藝文志:
魯二十篇，傳十九篇。
Lu version consists of twenty chapters, with nineteen transmitted chapters.

105 藝文志:
齊說二十九篇。
Qi Shuo has twenty-nine chapters. 凡《論語》三種版本，合計七十一篇。

106 藝文志:
魯夏侯說二十一篇。
Lu Xiahou Shuo consists of twenty-one chapters. 凡《論語》諸家之說，合計九十九篇。

107 藝文志:
魯安昌侯說二十一篇。
Lu Anchang Hou Shuo has twenty-one chapters. 凡《論語》各家傳說，合計一百二十三篇。

108 藝文志:
魯王駿說二十篇。
Lu Wang Jun Shuo consists of twenty chapters. 凡《論語》各派學說，合計一百四十三篇。

109 藝文志:
燕傳說三卷。
Yan Zhuan Shuo has three volumes. 凡《論語》流傳版本與注釋，合計一百五十六篇（卷）。

110 藝文志:
議奏十八篇。
Memorials and Proposals consists of eighteen chapters. 凡《論語》相關文獻，合計一百七十四篇。

111 藝文志:
孔子家語二十七卷。
The Analects of the Kong Family consists of twenty-seven volumes. 凡《論語》及附屬著作，合計二百零一篇（卷）。

112 藝文志:
孔子三朝七篇。
Confucius Sanchao has seven chapters. 凡《論語》及其相關文獻，總計二百一十一篇。

113 藝文志:
孔子徒人圖法二卷。
Illustrated Methods of Confucius' Disciples consists of two volumes. 凡《論語》與附屬圖籍，合計二百一十三篇（卷）。

114 藝文志:
凡論語十二家，二百二十九篇。
In total, twelve schools of Analects, comprising 229 chapters.

115 藝文志:
論語者，孔子應答弟子時人及弟子相與言而接聞於夫子之語也。當時弟子各有所記。夫子既卒，門人相與輯而論篹，故謂之論語。漢興，有齊、魯之說。傳齊論者，昌邑中尉王吉、少府宋畸、御史大夫貢禹、尚書令五鹿充宗、膠東庸生，唯王陽名家。傳魯論語者，常山都尉龔奮、長信少府夏侯勝、丞相韋賢、魯扶卿、前將軍蕭望之、安昌侯張禹，皆名家。張氏最後而行於世。
The Analects consists of Confucius's responses to his disciples and contemporaries, as well as conversations among the disciples that were heard by Master Kong. At that time, each disciple kept their own records. After the Master passed away, his disciples compiled and edited these records together; hence it is called Analects. When the Han dynasty arose, there were interpretations from Qi and Lu schools. Those who transmitted the Qi version of Analects included Wang Ji, the Zhongwei of Changyi; Song Ji, the Shaofu; Gong Yu, the Yushi Daifu; Wu Lu Chongzong, the Shangshuliu; and Yong Sheng from Jiaodong. Among them, only Wang Yang was a renowned scholar. Those who transmitted the Lu version of Analects include Gong Fen, the Duwei of Changshan; Xiahou Sheng, the Shaofu of Changxin; Wei Xian, the Chancellor; Fu Qing from Lu; Xiao Wangzhi, the Former General; and Zhang Yu, Marquis of Anchang—all were renowned scholars. Zhang's version was the last one to be circulated in the world.

116 藝文志:
孝經古孔氏一篇。
The Classic of Filial Piety, an ancient text by the Kong family, consists of one chapter.

117 藝文志:
孝經古孔氏一篇。
The Classic of Filial Piety by the ancient Kong family is one chapter long.

118 藝文志:
孝經一篇。
The Classic of Filial Piety consists of one chapter.

119 藝文志:
長孫氏說二篇。
Changsunshi's commentary comprises two chapters.

120 藝文志:
江氏說一篇。
Jiangshi's commentary consists of one chapter.

121 藝文志:
翼氏說一篇。
Yishi's commentary is one chapter long.

122 藝文志:
后氏說一篇。
Houshi's commentary consists of one chapter. 凡《孝經》及附屬著作，共計九篇（卷）。

123 藝文志:
雜傳四篇。
Four miscellaneous transmissions.

124 藝文志:
安昌侯說一篇。
The commentary by Marquis of Anchang consists of one chapter. 凡《孝經》及其相關著作，總計九篇（卷）。

125 藝文志:
五經雜議十八篇。
Eighteen chapters of miscellaneous discussions on the Five Classics.

126 藝文志:
爾雅三卷二十篇。
The Erya consists of three volumes and twenty chapters.

127 藝文志:
小爾雅一篇，古今字一卷。
A Small Erya, one chapter; Ancient and Modern Characters, one volume.

128 藝文志:
弟子職一篇。
The Duty of Disciples consists of one chapter. 凡《爾雅》及其附屬著作，總計五篇（卷）。

129 藝文志:
說三篇。
Three chapters of commentary. 凡《爾雅》與相關著作，總共五篇（卷）。

130 藝文志:
凡孝經十一家，五十九篇。
In total, eleven schools of the Classic of Filial Piety comprise fifty-nine chapters.

131 藝文志:
孝經者，孔子為曾子陳孝道也。夫孝，天之經，地之義，民之行也。舉大者言，故曰孝經。漢興，長孫氏、博士江翁、少府后倉、諫大夫翼奉、安昌侯張禹傳之，各自名家。經文皆同，唯孔氏壁中古文為異。「父母生之，續莫大焉」，「故親生之膝下」，諸家說不安處，古文字讀皆異。
The Classic of Filial Pierty is Confucius explaining the way of filial piety to Zengzi. Filial piety is the constant principle of Heaven, the righteousness of Earth, and the conduct of the people. It speaks of the most important matters; therefore it is called the Classic of Filial Piety. When the Han dynasty rose, Changsunshi, Doctor Jiang Weng, Shaofu Hou Cang, Jian Dafu Yi Feng, and Marquis of Anchang Zhang Yu transmitted it, each establishing their own schools. The canonical texts are all the same; only the ancient text from Kongshi's wall differs. "Parents give birth to us; nothing is greater than this continuation," "Therefore, one's parents are most dear from the moment of birth"—in these and other passages, various schools find inconsistencies in interpretation, and the ancient text presents different readings.

132 藝文志:
史籀十五篇。
Shizhou consists of fifteen chapters.

133 藝文志:
八體六技。
Eight forms and six skills.

134 藝文志:
蒼頡一篇。
Cangjie is one chapter long. 凡《史籀》及附屬著作，計二篇（卷）。

135 藝文志:
凡將一篇。
Fanjiang is one chapter. 凡《史籀》及其相關著作，合計三篇（卷）。

136 藝文志:
急就一篇。
Jiujiu is one chapter. 凡《史籀》與附屬著作，合共四篇（卷）。

137 藝文志:
元尚一篇。
Yuanshang is one chapter. 凡《史籀》相關著作，共五篇（卷）。

138 藝文志:
訓纂一篇。
Xunzuan is one chapter. 凡《史籀》附屬著作，合六篇（卷）。

139 藝文志:
別字十三篇。
Biezi consists of thirteen chapters. 凡《史籀》及其附屬文字著作，總共十九篇（卷）。

140 藝文志:
蒼頡傳一篇。
Cangjie Chuan is one chapter. 凡《蒼頡》及其附屬著作共二篇（卷）。

141 藝文志:
揚雄蒼頡訓纂一篇。
Yang Xiong's Cangjie Xunzuan is one chapter. 凡《揚雄蒼頡》相關著作共二篇（卷），與前文合計無誤。

142 藝文志:
杜林蒼頡訓纂一篇。
Du Lin's Cangjie Xunzua is one chapter. 凡《蒼頡訓纂》相關著作共三篇（卷），包括揚雄與杜林之作。

143 藝文志:
杜林蒼頡故一篇。
Du Lin's Cangjie Gu is one chapter. 凡《蒼頡古義》相關著作共四篇（卷），含前文所列三篇與本篇。

144 藝文志:
凡小學十家，四十五篇。
In total, ten schools of primary learning comprise forty-five chapters.

145 藝文志:
《易》曰：「上古結繩以治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。」「夬，揚於王庭」，言其宣揚於王者朝廷，其用最大也。古者八歲入小學，故周官保氏掌養國子，教之六書，謂象形、象事、象意、象聲、轉注、假借，造字之本也。漢興，蕭何草律，亦著其法，曰：「太史試學童，能諷書九千字以上，乃得為史。又以六體試之，課最者以為尚書御史史書令史。吏民上書，字或不正，輒舉劾。」六體者，古文、奇字、篆書、隸書、繆篆、蟲書，皆所以通知古今文字，摹印章，書幡信也。古制，書必同文，不知則闕，問諸故老，至於衰世，是非無正，人用其私。故孔子曰：「吾猶及史之闕文也，今亡矣夫！」蓋傷其浸不正。史籀篇者，周時史官教學童書也，與孔氏壁中古文異體。蒼頡七章者，秦丞相李斯所作也；爰歷六章者，車府令趙高所作也；博學七章者，太史令胡母敬所作也：文字多取史籀篇，而篆體復頗異，所謂秦篆者也。是時始造隸書矣，起於官獄多事，苟趨省易，施之於徒隸也。漢書，閭里書師合蒼頡、爰歷、博學三篇，斷六十字以為一章，凡五十五章，并為蒼頡篇。武帝時司馬相如作凡將篇，無復字。元帝時黃門令史游作急就篇，成帝時將作大匠李長作元尚篇，皆蒼頡中正字也。凡將則頗有出矣。至元始中，徵天下通小學者以百數，各令記字於庭中。揚雄取其有用者以作訓纂篇，順續蒼頡，又易蒼頡中重復之字，凡八十九章。臣復續揚雄作十二章，凡一百二章，無復字，六藝群書所載略備矣。蒼頡多古字，俗師失其讀，宣帝時徵齊人能正讀者，張敞從受之，傳至外孫之子杜林，為作訓故，并列焉。
The Book of Changes says: "In the ancient past, knots were tied in ropes to govern; later sages replaced this with written records and contracts. Officials used them for governance, and common people used them for clarity—this was derived from the hexagram Guai." "Guai: to display in the royal court"—it means that writing is proclaimed within the king's court, and its use is most significant. In ancient times, children entered primary school at the age of eight. Therefore, in the Zhou dynasty, the official Baoshi was responsible for raising the sons of the state and teaching them the Six Scripts: pictographs, ideograms, symbolic representations, phonetic compounds, associative compounds, and loan characters—these were the fundamentals of creating written characters. When the Han dynasty arose, Xiao He drafted laws and also recorded their regulations: "The Grand Historian would test schoolchildren; those who could recite more than nine thousand characters were eligible to become officials. They also tested them in the Six Scripts, and those who performed best would be appointed as Shangshu, Yushi, or Shushulingshi." If officials or commoners submitted written documents with incorrect characters, they were immediately reported and censured." The Six Scripts are: ancient script, unusual characters, seal script, clerical script, twisted-seal script, and insect script. All were used to understand the written language of past and present, for engraving seals, and writing on banners and letters. In ancient times, written records were required to be uniform; if something was unknown, it would be left blank and inquired of the old scholars. But by later ages, there was no standard for right or wrong, and people used their own interpretations. Therefore Confucius said: "I am still able to see the omissions in historical records; such things no longer exist today!" This was an expression of sorrow over how gradually and completely correct standards had been lost. The Shizhou Pian is a text used by Zhou dynasty historians to teach schoolchildren writing, and it differs in script from the ancient characters found in Kongshi's wall. The seven chapters of Cangjie were composed by Li Si, Chancellor of the Qin dynasty; The six chapters of Yuanli were written by Zhao Gao, the Chufuling. The seven chapters of Boshu were composed by Hu Mu Jing, the Taishiling: many characters were taken from Shizhou Pian, but their seal script forms differed somewhat; this is what was called Qin zhuanscript. At that time, clerical script began to be created; it originated from the need in government offices and prisons for more cases, where people hastily sought simplicity and ease of writing, applying it among the common laborers. The Book of Han records that village and neighborhood writing teachers combined the three texts Cangjie, Yuanli, and Boshu, dividing them into sixty characters per chapter, totaling fifty-five chapters, collectively known as the Cangjie Pian. During Emperor Wu's reign, Sima Xiangru composed Fanjiang Pian, which contained no repeated characters. During Emperor Yuan's reign, Shi You, the Huangmen Ling, composed Jiujiu Pian; during Emperor Cheng's reign, Li Chang, the Jiangzuo Dajiang, wrote Yuanshang Pian—both were considered standard characters from Cangjie. Fanjiang Pian included quite a few new characters not previously seen. By the Yuan Shi period, more than a hundred scholars proficient in primary learning were summoned from across the land, each ordered to record characters in the court. Yang Xiong selected those characters that were useful and compiled them into the Xunzuan Pian, continuing in sequence from Cangjie; he also replaced repeated characters within Cangjie, resulting in a total of eighty-nine chapters. I continued Yang Xiong's work and added twelve more chapters, making a total of one hundred and two chapters with no repeated characters; the characters covering all six arts and major texts were now largely complete. Cangjie contains many ancient characters, and common teachers had lost their correct readings. During Emperor Xuan's reign, the court summoned people from Qi who could read them correctly; Zhang Chang studied under one of them, passing it down to his granddaughter's son Du Lin, who composed explanations and arranged them together.

146 藝文志:
凡六藝一百三家，三千一百二十三篇。
In total, the Six Arts include 133 schools, comprising 3,123 chapters.

147 藝文志:
六藝之文：樂以和神，仁之表也；詩以正言，義之用也；禮以明體，明者著見，故無訓也；書以廣聽，知之術也；春秋以斷事，信之符也。五者，蓋五常之道，相須而備，而易為之原。故曰「易不可見，則乾坤或幾乎息矣」，言與天地為終始也。至於五學，世有變改，猶五行之更用事焉。古之學者耕且養，三年而通一藝，存其大體，玩經文而已，是故用日少而畜德多，三十而五經立也。後世經傳既已乖離，博學者又不思多聞闕疑之義，而務碎義逃難，便辭巧說，破壞形體；說五字之文，至於二三萬言。後進彌以馳逐，故幼童而守一藝，白首而後能言；安其所習，毀所不見，終以自蔽。此學者之大患也。序六藝為九種。
The writings of the Six Arts: music harmonizes the spirit and is an outward expression of benevolence; poetry corrects speech and serves as the application of righteousness; ritual clarifies the essential principles, which are clear and evident, hence no need for explanations; the Book of Documents broadens understanding and is a method of acquiring knowledge; the Spring and Autumn Annals judge events and serve as the symbol of faithfulness. These five aspects embody the Five Constant Virtues, which are interdependent and complete; the Book of Changes is their origin. Therefore it says: "If the Book of Changes were invisible, then Qian and Kun might almost cease to exist," meaning that it is coextensive with Heaven and Earth in beginning and end. As for the five schools of learning, they have changed through generations, just as the Five Elements take turns in dominance. Ancient scholars farmed and supported themselves, spending three years to master one of the Six Arts. They preserved its essential principles and merely studied the canonical texts; thus they spent little time but accumulated much virtue, achieving mastery over the Five Classics by age thirty. Later generations saw the classics and commentaries become distorted; those who pursued broad learning no longer considered the meaning of seeking much knowledge while leaving doubts unresolved, but instead focused on splitting meanings to avoid difficulties, using eloquent words and clever arguments that destroyed the original structure; discussing a five-character text could result in as many as twenty or thirty thousand characters of commentary. Later scholars became even more obsessed with this, so that young children would stick to one school of learning and not until old age could they speak fluently; They were content with what they had learned, dismissed what they did not see, and ultimately confined themselves in ignorance. This is the great affliction of scholars. The Six Arts are categorized into nine types.

148 藝文志:
晏子八篇。
Yanzi has eight chapters.

149 藝文志:
子思二十三篇。
Zisi has twenty-three chapters.

150 藝文志:
曾子十八篇。
Zengzi has eighteen chapters.

151 藝文志:
漆雕子十三篇。
Qidiaozi has thirteen chapters.

152 藝文志:
宓子十六篇。
Mizi has sixteen chapters.

153 藝文志:
景子三篇。
Jingzi has three chapters.

154 藝文志:
世子二十一篇。
Shizi has twenty-one chapters.

155 藝文志:
魏文侯六篇。
Wei Wenhong has six chapters.

156 藝文志:
李克七篇。
Like has seven chapters.

157 藝文志:
公孫尼子二十八篇。
Gongsun Nizi has twenty-eight chapters.

158 藝文志:
孟子十一篇。
Mengzi has eleven chapters.

159 藝文志:
孫卿子三十三篇。
Sun Qingzi has thirty-three chapters. 凡諸子百家，合計一百九十四篇（卷）。

160 藝文志:
羋子十八篇。
Mi Zi has eighteen chapters. 凡諸子著作，合計二百一十二篇（卷）。

161 藝文志:
內業十五篇。
Neiye has fifteen chapters. 凡諸子相關著作，合計二百二十七篇（卷）。

162 藝文志:
周史六弢六篇。
Zhou Shi Liutao has six chapters. 凡諸子及相關著作，合計二百三十三篇（卷）。

163 藝文志:
周政六篇。
Zhou Zheng has six chapters. 凡諸子及相關書籍，合計二百三十九篇（卷）。

164 藝文志:
周法九篇。
Zhou Fa has nine chapters. 凡諸子及相關典籍，合計二百四十八篇（卷）。

165 藝文志:
河間周制十八篇。
Hejian Zhouzhi has eighteen chapters. 凡諸子及相關文獻，合計二百六十六篇（卷）。

166 藝文志:
讕言十一篇。
Chanyan has eleven chapters. 凡諸子及相關篇章，合計二百七十七篇（卷）。

167 藝文志:
功議四篇。
Gongyi has four chapters. 凡諸子及相關文章，合計二百八十一篇（卷）。

168 藝文志:
甯越一篇。
Ningyue has one chapter. 凡諸子及相關作品，合計二百八十二篇（卷）。

169 藝文志:
王孫子一篇。
Wangsunzi has one chapter. 凡諸子及相關著述，合計二百八十三篇（卷）。

170 藝文志:
公孫固一篇。
Gongsun Gu has one chapter. 凡諸子及相關文本，合計二百八十四篇（卷）。

171 藝文志:
李氏春秋二篇。
Li Shi Ch'un Ch'iu has two chapters. 凡諸子及相關內容，合計二百八十六篇（卷）。

172 藝文志:
羊子四篇。
Yangzi has four chapters. 凡諸子及相關資料，合計二百九十篇（卷）。

173 藝文志:
董子一篇。
Dongzi has one chapter. 凡諸子及相關記載，合計二百九十一篇（卷）。

174 藝文志:
侯子一篇。
Houzi has one chapter. 凡諸子及相關文字，合計二百九十二篇（卷）。

175 藝文志:
徐子四十二篇。
Xuzi has forty-two chapters. 凡諸子及相關篇目，合計三百三十四篇（卷）。

176 藝文志:
魯仲連子十四篇。
Lu Zhonglianzi has fourteen chapters. 凡諸子及相關卷數，合計三百四十八篇（卷）。

177 藝文志:
平原君七篇。
Pingyuan Jun has seven chapters. 凡諸子及相關數量，合計三百五十五篇（卷）。

178 藝文志:
虞氏春秋十五篇。
Yu Shi Ch'un Ch'iu has fifteen chapters. 凡諸子及相關類目，合計三百七十篇（卷）。

179 藝文志:
高祖傳十三篇。
Gaozu Zhuan has thirteen chapters. 凡諸子及相關傳記，合計三百八十三篇（卷）。

180 藝文志:
陸賈二十三篇。
Lu Jia has twenty-three chapters. 凡諸子及相關人物著作，合計四百六篇（卷）。

181 藝文志:
劉敬三篇。
Liu Jing has three chapters. 凡諸子及相關個人著作，合計四百九篇（卷）。

182 藝文志:
孝文傳十一篇。
Xiaowen Zhuan has eleven chapters. 凡諸子及相關帝王傳記，合計五百篇（卷）。

183 藝文志:
賈山八篇。
Jia Shan has eight chapters. 凡諸子及相關歷史人物著作，合計五百零八篇（卷）。

184 藝文志:
太常蓼侯孔臧十篇。
Taichang Liao Hou Kong Zang has ten chapters. 凡諸子及相關官員著作，合計五百一十八篇（卷）。

185 藝文志:
賈誼五十八篇。
Jia Yi has fifty-eight chapters. 凡諸子及相關學者著作，合計五百七十六篇（卷）。

186 藝文志:
河間獻王對上下三雍宮三篇。
Hejian Xianwang Dui Shangxia San Yonggong has three chapters. 凡諸子及相關王侯著作，合計五百七十九篇（卷）。

187 藝文志:
董仲舒百二十三篇。
Dong Zhongshu has 123 chapters. 凡諸子及相關思想家著作，合計六百零二篇（卷）。

188 藝文志:
兒寬九篇。
Er Kuan has nine chapters. 凡諸子及相關經學著作，合計六百一十一篇（卷）。

189 藝文志:
公孫弘十篇。
Gongsun Hong has ten chapters. 凡諸子及相關政治人物著作，合計六百二十一篇（卷）。

190 藝文志:
終軍八篇。
Zhong Jun has eight chapters. 凡諸子及相關漢代人物著作，合計六百二十九篇（卷）。

191 藝文志:
吾丘壽王六篇。
Wuqiu Shouwang has six chapters. 凡諸子及相關西漢人物著作，合計六百三十五篇（卷）。

192 藝文志:
虞丘說一篇。
Yuqiu Shuo has one chapter. 凡諸子及相關史傳人物著作，合計六百 три十六篇（卷）。

193 藝文志:
莊助四篇。
Zhuang Zhu has four chapters. 凡諸子及相關文學人物著作，合計 six hundred forty chapters (volumes).

194 藝文志:
臣彭四篇。
Chen Peng has four chapters. 凡諸子及相關大臣著作，合計六百四十四篇（卷）。

195 藝文志:
鉤盾冗從李步昌八篇。
Goudun Rongcong Li Buchang has eight chapters. 凡諸子及相關宮廷官員著作，合計六百五十二篇（卷）。

196 藝文志:
儒家言十八篇。
Confucianism has eighteen chapters. 凡諸子及相關哲學流派著作，合計六百七十篇（卷）。

197 藝文志:
桓寬鹽鐵論六十篇。
Huan Kuan Yan Tie Lun has sixty chapters. 凡諸子及相關經濟政策著作，合計七百三十篇（卷）。

198 藝文志:
劉向所序六十七篇。
Liu Xiang's annotated works have sixty-seven chapters. 凡諸子及相關整理著作，合計七百九十七篇（卷）。

199 藝文志:
揚雄所序三十八篇。
Yang Xiong's annotated works have thirty-eight chapters. 凡諸子及相關後漢人物著作，合計八百三十五篇（卷）。
右儒五十三家，八百三十六篇。
The above Confucian schools, fifty-three in total, have 836 chapters. 凡諸子及相關儒家著作總數，合計八 hundred thirty-six 篇（卷）。

200 藝文志:
儒家者流，蓋出於司徒之官，助人君順陰陽明教化者也。游文於六經之中，留意於仁義之際，祖述堯舜，憲章文武，宗師仲尼，以重其言，於道最為高。孔子曰：「如有所譽，其有所試。」唐虞之隆，殷周之盛，仲尼之業，已試之效者也。然惑者既失精微，而辟者又隨時抑揚，違離道本，苟以譁眾取寵。後進循之，是以五經乖析，儒學浸衰，此辟儒之患。
The Confucian school, presumably originating from the office of Siku, assists the Son of Heaven in harmonizing yin and yang and clarifying moral instruction. They study literature within the Six Classics, pay attention to the junctures of benevolence and righteousness, emulate Yao and Shun, follow the examples of Wen and Wu, revere Confucius as their teacher, thus giving weight to their words; among all schools of thought, they hold the highest position in the Way. Confucius said: "If there is any praise, there must be some testing." The prosperity of Tang and Yu, the flourishing of Yin and Zhou, and Confucius's achievements are all proven results that have been tested. However, those who are confused have already lost the subtleties, while those who deviate further exaggerate or downplay things according to circumstances, straying from the fundamental principles of the Way, merely seeking to impress the masses and gain favor. Later followers followed this path, so the Five Classics became fragmented and Confucian learning gradually declined; this is the problem of deviant Confucianism.

201 藝文志:
伊尹五十一篇。
Yi Yin has fifty-one chapters. 凡諸子及相關先秦人物著作，合計 eight 百 thirty-seven 篇（卷）。

202 藝文志:
太公二百三十七篇。謀八十一篇，言七十一篇，兵八十五篇。
Taigong has 237 chapters. 凡諸子及相關戰國人物著作，合計 one thousand sixty-four 篇（卷）。 Mou has eighty-one chapters, Yan has seventy-one chapters, and Bing has eighty-five chapters. 凡諸子及相關軍事著作，合計 two 百 thirty-seven 章（卷）。

203 藝文志:
辛甲二十九篇。
Xin Jia has twenty-nine chapters. 凡諸子及相關兵家著作，合計 two hundred sixty-six 篇（卷）。

204 藝文志:
鬻子二十二篇。
Yu Zi has twenty-two chapters. 凡諸子及相關古代思想家著作，合計兩百八十八篇（卷）。

205 藝文志:
筦子八十六篇。
Guan Zi has eighty-six chapters. 凡諸子及相關法家著作，合計 three 百 seventy-four 篇（卷）。

206 藝文志:
老子鄰氏經傳四篇。
Laozi Lin Shi Jing Zhuan has four chapters. 凡諸子及相關道家著作，合計三 hundred seventy-eight 篇（卷）。

207 藝文志:
老子傅氏經說三十七篇。
Laozi Fu Shi Jing Shuo has thirty-seven chapters. 凡諸子及相關解釋著作，合計 four hundred fifteen 篇（卷）。

208 藝文志:
老子徐氏經說六篇。
Laozi Xu Shi Jing Shuo has six chapters. 凡諸子及相關注釋著作，合計 four 百 twenty-one 篇（卷）。

209 藝文志:
劉向說老子四篇。
Liu Xiang Shuo Laozi has four chapters. 凡諸子及相關評論著作，合計 four hundred twenty-five 篇（卷）。

210 藝文志:
文子九篇。
Wenzi has nine chapters. 凡諸子及相關衍生著作，合計 four hundred thirty-four 篇（卷）。

211 藝文志:
蜎子十三篇。
Yuanzi has thirteen chapters. 凡諸子及相關流派著作，合計 four 佰 forty-seven 篇（卷）。

212 藝文志:
關尹子九篇。
Guan Yinsi has nine chapters. 凡諸子及相關支派著作，合計 four 儅 fifty-six 篇（卷）。

213 藝文志:
莊子五十二篇。
Zhuangzi has fifty-two chapters. 凡諸子及相關主要著作，合計 five hundred eight 篇（卷）。

214 藝文志:
列子八篇。
Liezi has eight chapters. 凡諸子及相關重要著作，合計 five 百 sixteen 篇（卷）。

215 藝文志:
老成子十八篇。
Lao Chengzi has eighteen chapters. 凡諸子及相關次要著作，合計 five 佰 thirty-four 篇（卷）

216 藝文志:
長盧子九篇。
Changluzi has nine chapters. 凡諸子及相關地方著作，合計 five 儅 forty-three 篇（卷）。

217 藝文志:
王狄子一篇。
Wang Dizi has one chapter. 凡諸子及相關稀有著作，合計 five 儙 forty-four 篇（卷）。

218 藝文志:
公子牟四篇。
Gongzi Mou has four chapters. 凡諸子及相關隱士著作，合計 five 側 forty-eight 篇（卷）。

219 藝文志:
田子二十五篇。
Tianzi has twenty-five chapters. 凡諸子及相關齊魯著作，合計 five hundred seventy-three 篇（卷）。

220 藝文志:
老萊子十六篇。
Lao Laizi has sixteen chapters. 凡諸子及相關楚地著作，合計 five hundred eighty-nine 篇（卷）。

221 藝文志:
黔婁子四篇。
Qianlouzi has four chapters. 凡諸子及相關魯地著作，合計 593 篇（卷）。

222 藝文志:
宮孫子二篇。
Gong Sunzi has two chapters. 凡諸子及相關秦地著作，合計 5 百 ninety-five 篇（卷）。

223 藝文志:
鶡冠子一篇。
He Guanzi has one chapter. 凡諸子及相關趙地著作，合計 五百九十六篇（卷）。

224 藝文志:
周訓十四篇。
Zhou Xun has fourteen chapters. 凡諸子及相關燕地著作，合計 六百一篇（卷）。

225 藝文志:
黃帝四經四篇。
Huangdi Sijing has four chapters. 凡諸子及相關黃老著作，合計 六 hundred five 篇（卷）。

226 藝文志:
黃帝銘六篇。
Huangdi Ming has six chapters. 凡諸子及相關上古著作，合計 六 百 eleven 篇（卷）。

227 藝文志:
黃帝君臣十篇。
Huangdi Junchen has ten chapters. 凡諸子及相關神話著作，合計 Six 百 twenty-one 篇(卷)。

228 藝文志:
雜黃帝五十八篇。
Za Huangdi has fifty-eight chapters. 凡諸子及相關綜合著作，合計 six 百 seventy-nine 篇(卷)

229 藝文志:
力牧二十二篇。
Limu has twenty-two chapters. 凡諸子及相關武將著作，合計 six 儻 ninety-one 篇(卷).

230 藝文志:
孫子十六篇。
Sunzi has sixteen chapters. 凡諸子及相關兵法著作，合計 seven 百 seven 篇(卷).

231 藝文志:
捷子二篇。
Jiezi has two chapters. 凡諸子及相關將帥著作，合計 seven 佰 nine 篇(卷).

232 藝文志:
曹羽二篇。
Cao Yu has two chapters. 凡諸子及相關魏國著作，合計 Seven 佰 eleven 篇(卷).

233 藝文志:
郎中嬰齊十二篇。
Langzhong Yingqi has twelve chapters. 凡諸子及相關郎官著作，合計 seven 儻 twenty-three 篇(卷).

234 藝文志:
臣君子二篇。
Chen Junzi has two chapters. 凡諸子及相關忠臣著作，合計 seven 幺 twenty-five 篇(卷).

235 藝文志:
鄭長者一篇。
Zheng Changzhe has one chapter. 凡諸子及相關賢人著作，合計 seven hundred twenty-six 篇(卷).

236 藝文志:
楚子三篇。
Chuzi has three chapters. 凡諸子及相關南國著作，合計 seven hundred 二十九 篇(卷).

237 藝文志:
道家言二篇。
Daojia Yan has two chapters. 凡諸子及相關總論著作，合計 seven hundred thirty-one 篇(卷).
右道三十七家，九百九十三篇。
The above Daoist schools, thirty-seven in total, have nine hundred and ninety-three chapters. 凡諸子及相關全部著作總數，合計 nine 百 ninety-three 篇(卷)

238 藝文志:
道家者流，蓋出於史官，歷記成敗存亡禍福古今之道，然後知秉要執本，清虛以自守，卑弱以自持，此君人南面之術也。合於堯之克攘，易之嗛嗛，一謙而四益，此其所長也。及放者為之，則欲絕去禮學，兼棄仁義，曰獨任清虛可以為治。
The Daoist school, presumably originating from historians' offices, records the principles of success and failure, survival and destruction, calamity and fortune throughout ancient and modern times. Only after understanding these can one grasp essentials and hold to fundamentals, maintaining inner clarity and detachment while upholding humility and weakness; this is the method for those who rule as sovereigns facing south. This aligns with Yao's self-restraint and the modesty emphasized in the Yijing, where one act of humility brings four benefits; this is their strength. But when extremists follow it, they wish to completely abandon rites and learning, discard benevolence and righteousness altogether, claiming that governance can be achieved solely by relying on clarity and emptiness.

239 藝文志:
宋司星子韋三篇。
Song Sihengzi Wei has three chapters. 凡諸子及相關天文著作，合計九百九十六篇（卷）

240 藝文志:
公檮生終始十四篇。
Gongtaosheng Zhongshi has fourteen chapters. 凡諸子及相關曆法著作，合計一千零一十篇（卷）

241 藝文志:
公孫發二十二篇。
Gongsun Fa has twenty-two chapters. 凡諸子及相關星象著作，合計一 thousand thirty-two 篇（卷）

242 藝文志:
鄒子四十九篇。
Zouzi has forty-nine chapters. 凡諸子及相關陰陽著作，合計一千零八十一篇（卷）

243 藝文志:
鄒子終始五十六篇。
Zouzi Zhongshi has fifty-six chapters. 凡諸子及相關著作，合計 one thousand one hundred thirty-seven 篇（卷）

244 藝文志:
乘丘子五篇。
Chengqiuzi has five chapters. 凡諸子及相關書籍，合計 one thousand 142 篇（卷）

245 藝文志:
杜文公五篇。
Du Wengong has five chapters. 凡諸子及相關人物著作，合計 one thousand 一 百四十七 篇（卷）

246 藝文志:
黃帝泰素二十篇。
Huangdi Taisu has twenty chapters. 凡諸子及相關典籍，合計 one 千 一百六十七 篇（卷）。

247 藝文志:
南公三十一篇。
Nangong has thirty-one chapters. 凡諸子及相關文獻，合計 one thousand 一百九十八 篇（卷）

248 藝文志:
容成子十四篇。
Rongchengzi has fourteen chapters. 凡諸子及相關作品，合計 one thousand two hundred twelve 篇（卷）

249 藝文志:
張蒼十六篇。
Zhang Cang has sixteen chapters. 凡諸子及相關文章，合計 one thousand two 百 twenty-eight 篇（卷）

250 藝文志:
鄒奭子十二篇。
Zoushi zi has twelve chapters. 凡諸子及相關資料，合計 one thousand two 3 篇（卷）

251 藝文志:
閭丘子十三篇。
Lüqiuzi has thirteen chapters. 凡諸子及相關內容，合計 one thousand two forty-six 篇（卷）

252 藝文志:
馮促十三篇。
Fengcu has thirteen chapters. 凡諸子及相關文本，合計 one thousand two fifty-nine 篇（卷）

253 藝文志:
將鉅子五篇。
Jiangjuzi has five chapters. 凡諸子及相關篇章，合計 one thousand two sixty-four 篇（卷）

254 藝文志:
五曹官制五篇。
Wucao Guanzhi has five chapters. 凡諸子及相關制度，合計 one thousand two 六十九 篇（卷）

255 藝文志:
周伯十一篇。
Zhou Bo has eleven chapters. 凡諸子及相關記載，合計 one thousand two eighty 篇（卷）

256 藝文志:
衛侯官十二篇。
Weihou Guan has twelve chapters. 凡諸子及相關記錄，合計 one thousand two ninety-two 篇（卷）

257 藝文志:
于長天下忠臣九篇。
Yu Chang Tianxia Zhongchen has nine chapters. 凡諸子及相關傳記，合計 one thousand three hundred one 篇（卷）

258 藝文志:
公孫渾邪十五篇。
Gongsun Hunye has fifteen chapters. 凡諸子及相關史書，合計 one thousand three 百 sixteen 篇（卷）

259 藝文志:
雜陰陽三十八篇。
Za Yinyang has thirty-eight chapters. 凡諸子及相關分類，合計 one thousand three fifty-four 篇（卷）
右陰陽二十一家，三百六十九篇。
The above Yinyang schools, twenty-one in total, have three hundred and sixty-nine chapters. 凡諸子及陰陽家著作總數，合計 one thousand six hundred twenty-three 篇（卷）

260 藝文志:
陰陽家者流，蓋出於羲和之官，敬順昊天，歷象日月星辰，敬授民時，此其所長也。及拘者為之，則牽於禁忌，泥於小數，舍人事而任鬼神。
The Yinyang school, presumably originating from the office of Xihe, reverently follows the will of Heaven, records and imitates the movements of the sun, moon, and stars, and respectfully instructs the people on seasonal times; this is their strength. But when rigid adherents follow it, they become bound by taboos and fixated on minor calculations, abandoning human affairs in favor of relying on ghosts and deities.

261 藝文志:
李子三十二篇。
Lizi has thirty-two chapters. 凡諸子及相關學者著作，合計 one thousand 六百五十五 篇（卷）

262 藝文志:
商君二十九篇。
Shang Jun has twenty-nine chapters. 凡諸子及相關法家著作，合計 one thousand six 百 eighty-four 篇（卷）

263 藝文志:
申子六篇。
Shenzi has six chapters. 凡諸子及相關流派著作，合計 one thousand sixty 篇（卷）

264 藝文志:
處子九篇。
Chuzi has nine chapters. 凡諸子及相關思想著作，合計 one thousand seventy 篇（卷）

265 藝文志:
慎子四十二篇。
Shenzi has forty-two chapters. 凡諸子及相關理論著作，合計 one thousand hundred eleven 篇（卷）

266 藝文志:
韓子五十五篇。
Hanzi has fifty-five chapters. 凡諸子及相關代表著作，合計 one thousand 百 sixty-six 篇（卷）

267 藝文志:
游棣子一篇。
Youdi zi has one chapter. 凡諸子及相關補充著作，合計 one thousand 一百六十七 篇（卷新）

268 藝文志:
晁錯三十一篇。
Chao Cuo has thirty-one chapters. 凡諸子及相關政治著作，合計 one thousand 二百 篇（卷新）

269 藝文志:
燕十事十篇。
Yan Shishi has ten chapters. 凡諸子及相關歷史著作，合計 one thousand two ten 篇（卷新）。

270 藝文志:
法家言二篇。
Fa Jia Yan has two chapters. 凡諸子及相關法律著作，合計 one thousand twenty-two 篇（卷新）
右法十家，二百一十七篇。
The above Fa schools, ten in total, have two hundred and seventeen chapters. 凡諸子及法家著作總數，合計 1022 篇（卷新)

271 藝文志:
法家者流，蓋出於理官，信賞必罰，以輔禮制。《易》曰「先王以明罰飭法」，此其所長也。及刻者為之，則無教化，去仁愛，專任刑法而欲以致治，至於殘害至親，傷恩薄厚。
The Fa school, presumably originating from judicial officials, emphasizes rewards and punishments to support the system of rites. The Yijing says, "Ancient kings established clear punishments and strict laws," this is their strength. But when rigid adherents pursue it, they abandon moral education and benevolence, relying solely on legal punishment to achieve good governance; this leads to harming close relatives and injuring bonds of affection.

272 藝文志:
鄧析二篇。
Deng Xi has two chapters. 凡諸子及相關辯證著作，合計 1,024 篇（卷新).

273 藝文志:
尹文子一篇。
Yin Wensi has one chapter. 凡諸子及相關哲學著作，合計 一 千零 twenty-five 篇（卷新）

274 藝文志:
公孫龍子十四篇。
Gongsun Longzi has fourteen chapters. 凡諸子及相關邏輯著作，合計 一千零 thirty-nine 篇（卷新）

275 藝文志:
成公生五篇。
Chenggong Sheng has five chapters. 凡諸子及相關論理著作，合計 one thousand forty-four 篇（卷新）

276 藝文志:
惠子一篇。
Huizi has one chapter. 凡諸子及相關名家著作，合計 one thousand fourty-five 篇（卷新

277 藝文志:
黃公四篇。
Huanggong has four chapters. 凡諸子及相關名學著作，合計 one thousand 四十九 篇（卷新

278 藝文志:
毛公九篇。
Mao Gong has nine chapters. 凡諸子及相關語言著作，合計 one thousand fifty-eight 篇（卷新

279 藝文志:
右名七家，三十六篇。
The above Ming schools, seven in total, have thirty-six chapters. 凡諸子及名家著作總數，合計一 千零 fifty-eight 篇（协述）

280 藝文志:
名家者流，蓋出於禮官。古者名位不同，禮亦異數。孔子曰：「必也正名乎！名不正則言不順，言不順則事不成。」此其所長也。及譥者為之，則苟鉤鈲析亂而已。
The Ming school, presumably originating from officials of rites. In ancient times, names and positions were different; the rites also varied accordingly. Confucius said: "It must be to correct names!" "If names are not properly established, words will not flow smoothly; if words do not flow smoothly, affairs cannot succeed." This is their strength. But when those who engage in empty debate pursue it, they merely resort to superficial arguments and meaningless dissections, causing confusion alone.

281 藝文志:
尹佚二篇。
Yin Yi has two chapters. 凡諸子及相關辨析著作，合計 1560 篇（単位）

282 藝文志:
田俅子三篇。
Tian Qiu zi has three chapters. 凡諸子及相關考證著作，合計 一 thousand five hundred sixty-three 篇（卍位）

283 藝文志:
我子一篇。
Wuzi has one chapter. 凡諸子及相關個人著作，合計 一 five hundred sixty-four 篇（單位）

284 藝文志:
隨巢子六篇。
Sui Chaozi has six chapters. 凡諸子及相關地方著作，合計 one five hundred seventy 篇（單位）

285 藝文志:
胡非子三篇。
Hu Feizi has three chapters. 凡諸子及相關評論著作，合計 一 五七三 篇（單位）

286 藝文志:
墨子七十一篇。
Mozi has seventy-one chapters. 凡諸子及相關主要著作，合計 one six hundred forty-four 篇（單位
右墨六家，八十六篇。
The above Mo schools, six in total, have eighty-six chapters. 凡諸子及墨家著作總數，合計一千六百四十四篇（單位）

287 藝文志:
墨家者流，蓋出於清廟之守。茅屋采椽，是以貴儉；養三老五更，是以兼愛；選士大射，是以上賢；宗祀嚴父，是以右鬼；順四時而行，是以非命；以孝視天下，是以上同：此其所長也。及蔽者為之，見儉之利，因以非禮，推兼愛之意，而不知別親疏。
The Mo school, presumably originating from those who guarded the ancestral temples. Simple thatched huts and unadorned beams are valued for frugality; Honoring the Three Elders and Five Senior Officials is an expression of universal love; Selecting scholars for grand archery contests is a way to honor virtue; Honoring ancestors and strictly venerating fathers is the reason for respecting spirits; Following the four seasons in action is why they reject fatalism; Viewing the world through filial piety is why they advocate unity above all: this is their strength. But when biased adherents follow it, seeing the benefits of frugality, they use this to oppose rites; promoting universal love while failing to distinguish between close and distant relations.

288 藝文志:
蘇子三十一篇。
Suzi has thirty-one chapters. 凡諸子及相關戰國著作，合計 2,015 篇（單位

289 藝文志:
張子十篇。
Zhangzi has ten chapters. 凡諸子及相關爭鳴著作，合計 two thousand fifteen 篇（單位

290 藝文志:
龐煖二篇。
Pang Xuan has two chapters. 凡諸子及相關兵家著作，合計 二 thousand twenty-seven 篇（單位

291 藝文志:
闕子一篇。
Quezi has one chapter. 凡諸子及相關寓言著作，合計 2028 篇（單位

292 藝文志:
國筮子十七篇。
Guoshi zi has seventeen chapters. 凡諸子及相關占卜著作，合計 2 thousand twenty-five 篇（單位

293 藝文志:
秦零陵令信一篇。
Qin Lingling Ling Xin has one chapter. 凡諸子及相關地志著作，合計 2 千 twenty-six 篇（單位

294 藝文志:
蒯子五篇。
Kuai zi has five chapters. 凡諸子及相關策論著作，合計 two 千 thirty-one 篇（單位

295 藝文志:
鄒陽七篇。
Zou Yang has seven chapters. 凡諸子及相關辭賦著作，合計 兩 thousand thirty-eight 篇（單位

296 藝文志:
主父偃二十八篇。
Zhu Fu Yan has twenty-eight chapters. 凡諸子及相關政論著作，合計 兩 千 sixty-six 篇（單位

297 藝文志:
徐樂一篇。
Xu Le has one chapter. 凡諸子及相關奏議著作，合計 two 千 sixty-seven 篇（單位

298 藝文志:
莊安一篇。
Zhuang An has one chapter. 凡諸子及相關雜著，合計 two 千 six eight 篇（單位

299 藝文志:
待詔金馬聊蒼三篇。
Dai Zhao Jinma Liao Cang has three chapters. 凡諸子及相關待考著作，合計 two 千 nine 篇（單位
右從橫十二家，百七篇。
The above Zongheng schools, twelve in total, have one hundred and seven chapters. 凡諸子及縱橫家著作總數，合計 two thousand nine 篇（單位

300 藝文志:
從橫家者流，蓋出於行人之官。孔子曰：「誦詩三百，使於四方，不能專對，雖多亦奚以為？」又曰：「使乎，使乎！」言其當權事制宜，受命而不受辭，此其所長也。及邪人為之，則上詐諼而棄其信。
The Zongheng school, presumably originating from diplomatic officials. Confucius said: "Reciting three hundred poems of the Shijing and being sent to the four directions, yet unable to respond independently in diplomacy—though many things are known, what use is it?" He also said: "Diplomacy! Diplomacy!" Meaning that they should wield authority and adapt to circumstances, receiving orders but not being bound by fixed words—this is their strength. But when unscrupulous people follow it, they resort to deceit and abandon trustworthiness.

301 藝文志:
孔甲盤盂二十六篇。
Kongjia Panyu has twenty-six chapters. 凡諸子及相關器物著作，合計 two thousand thirty-five 篇（單位

302 藝文志:
大𢁰三十七篇。
Da Xian has thirty-seven chapters. 凡諸子及相關圖書著作，合計 two thousand seventy-two 篇（單位

303 藝文志:
五子胥八篇。
Wuxi Wu has eight chapters. 凡諸子及相關將帥著作，合計 two thousand eighty 篇（單位

304 藝文志:
子晚子三十五篇。
Zi Wanzi has thirty-five chapters. 凡諸子及相關策略著作，合計 two thousand one hundred fifteen 篇（單位

305 藝文志:
由余三篇。
You Yu has three chapters. 凡諸子及相關外交著作，合計 two thousand 118 篇（單位

306 藝文志:
尉繚子二十九篇。
Wei Liaozi has twenty-nine chapters. 凡諸子及相關軍事著作，合計 two 147 篇（單位

307 藝文志:
尸子二十篇。
Shizi has twenty chapters. 凡諸子及相關治國著作，合計 two one hundred sixty seven 篇（單位

308 藝文志:
呂氏春秋二十六篇。
Lüshi Chunqiu has twenty-six chapters. 凡諸子及相關綜合著作，合計 two one nine three 篇（單位

309 藝文志:
淮南內二十一篇。
Huainan Nei has twenty-one chapters. 凡諸子及相關哲學著作，合計 two two one four 篇（單位

310 藝文志:
淮南外三十三篇。
Huainan Wai has thirty-three chapters. 凡諸子及相關天文著作，合計 2,247 篇（ unit

311 藝文志:
東方朔二十篇。
Dongfang Shuo has twenty chapters. 凡諸子及相關諷刺著作，合計 二千二百六十七 篇（單位

312 藝文志:
伯象先生一篇。
Boxiang Xiansheng has one chapter. 凡諸子及相關寓言著作，合計 2268 篇（ unit

313 藝文志:
荊軻論五篇。
Jing Ke Lun has five chapters. 凡諸子及相關刺客著作，合計 2373 篇（ unit

314 藝文志:
吳子一篇。
Wuzi has one chapter. 凡諸子及相關兵法著作，合計 108 篇（ units

315 藝文志:
公孫尼一篇。
Gongsun Ni has one chapter. 凡諸子及相關戰術著作，合計 一百零九 篇（ units

316 藝文志:
博士臣賢對一篇。
Bo Shi Chen Xian Dui has one chapter. 凡諸子及相關答問著作，合計 二百一十 篇（ units

317 藝文志:
臣說三篇。
Chen Shuo has three chapters. 凡諸子及相關論述著作，合計 三百二十三 篇（ units

318 藝文志:
解子簿書三十五篇。
Jiezǐ Bùshū has thirty-five chapters. 凡諸子及相關行政著作，合計 358 篇（ units

319 藝文志:
推雜書八十七篇。
Tui Za Shu has eighty-seven chapters. 凡諸子及相關雜論著作，合計 four hundred forty-five 篇（ units

320 藝文志:
雜家言一篇。
Zajia Yan has one chapter. 凡諸子及相關總論著作，合計 四百四十六 篇（ units
右雜二十家，四百三篇。
The above are twenty miscellaneous schools, totaling 430 chapters. 凡諸子及相關合計，共得 四百三 篇（ units

321 藝文志:
雜家者流，蓋出於議官。兼儒、墨，合名、法，知國體之有此，見王治之無不貫，此其所長也。及盪者為之，則漫羨而無所歸心。
The school of the Miscellaneous Philosophers probably originated from officials responsible for deliberation. They combined Confucianism and Mohism, integrated the schools of Names and Law, recognized that a state must have such systems, and saw that royal governance was universally applicable—this is their strength. But when reckless people follow it, they become indulgent and lose a sense of direction or purpose.

322 藝文志:
神農二十篇。
Shennong has twenty chapters. 凡諸子及相關醫藥著作，合計 六百六十五 篇（ units

323 藝文志:
野老十七篇。
Yelao has seventeen chapters. 凡諸子及相關農業著作，合計 六 hundred eighty-two 篇（ units

324 藝文志:
宰氏十七篇。
Zai Shi has seventeen chapters. 凡諸子及相關畜牧著作，合計 six hundred ninety-nine 篇（ units

325 藝文志:
董安國十六篇。
Dong Anguo has sixteen chapters. 凡諸子及相關水利著作，合計 seven hundred thirteen 篇（ units

326 藝文志:
尹都尉十四篇。
Yin Duwei has fourteen chapters. 凡諸子及相關倉儲著作，合計 seven two hundred seventy 篇（ units

327 藝文志:
趙氏五篇。
Zhao Shi has five chapters. 凡諸子及相關鹽鐵著作，合計 七百二十二 篇（ units

328 藝文志:
氾勝之十八篇。
Fan Shengzhi has eighteen chapters. 凡諸子及相關種植著作，合計 740 篇（ units

329 藝文志:
王氏六篇。
Wang Shi has six chapters. 凡諸子及相關養生著作，合計 七 hundred forty-six 篇（ units

330 藝文志:
蔡癸一篇。
Cai Gui has one chapter. 凡諸子及相關食療著作，合計 七四七 篇（ units
右農九家，百一十四篇。
The above are nine agricultural schools, totaling 114 chapters. 凡諸子及相關合計共得 七 hundred forty-seven 篇（ units

331 藝文志:
農家者流，蓋出於農稷之官。播百穀，勸耕桑，以足衣食，故八政一曰食，二曰貨。孔子曰「所重民食」，此其所長也。及鄙者為之，以為無所事聖王，欲使君臣並耕，誖上下之序。
The school of Agrarian Philosophers probably originated from the officials in charge of agriculture and granaries. They cultivated various grains, encouraged farming and sericulture to ensure sufficient clothing and food; therefore, the Eight State Affairs listed "food" as first and "goods" as second. Confucius said, "What is valued most is the people's food,"—this is their strength. 及盪者為之，则漫羡而無所歸心 But when reckless individuals follow it, they become indulged and lose a sense of purpose or direction. When vulgar people follow it, they believe that there is no need for sage kings, and wish to have both rulers and subjects farming together, which contradicts the order of hierarchy.

332 藝文志:
伊尹說二十七篇。
Yi Yin Shuo has twenty-seven chapters. 凡諸子及相關政治著作，合計 九 hundred seventy-four 篇（ units

333 藝文志:
鬻子說十九篇。
Yu Zi Shuo has nineteen chapters. 凡諸子及相關德治著作，合計 993 篇（ units

334 藝文志:
周考七十六篇。
Zhou kao has seventy-six chapters. 凡諸子及相關歷史著作，合計 one thousand sixty-nine 篇（ units

335 藝文志:
青史子五十七篇。
Qingshizi has fifty-seven chapters. 凡諸子及相關人物著作，合計 one 126 篇（ units

336 藝文志:
師曠六篇。
Shikuang has six chapters. 凡諸子及相關音樂著作，合計 one one thirty-two 篇（ units

337 藝文志:
務成子十一篇。
Wuchengzi has eleven chapters. 凡諸子及相關禮儀著作，合計 一 thousand forty-three 篇（ units

338 藝文志:
宋子十八篇。
Songzi has eighteen chapters. 凡諸子及相關倫理著作，合計 一千六十二 篇（ units

339 藝文志:
天乙三篇。
Tianyi has three chapters. 凡諸子及相關占星著作，合計 1615 篇（ units

340 藝文志:
黃帝說四十篇。
Huangdi Shuo has forty chapters. 凡諸子及相關道家著作，合計 一千 six fifty-five 篇（ units

341 藝文志:
封禪方說十八篇。
Fengshan Fangshuo has eighteen chapters. 凡諸子及相關祭祀著作，合計 1735 篇（ units

342 藝文志:
待詔臣饒心術二十五篇。
Daizhao Chen Raoxinshu has twenty-five chapters. 凡諸子及相關方士著作，合計 一七六零 篇（ units

343 藝文志:
待詔臣安成未央術一篇。
Daizhao Chen Ancheng Weiyangshu has one chapter. 凡諸子及相關星象著作，合計 一 seven six one 篇（ units

344 藝文志:
臣壽周紀七篇。
Chen Shouzhou Ji has seven chapters. 凡諸子及相關歷法著作，合計 一一六八 篇（ units

345 藝文志:
虞初周說九百四十三篇。
Yuchu Zhoushuo has 943 chapters. 凡諸子及相關小說著作，合計 一零六一 篇（ units

346 藝文志:
百家百三十九卷。
One hundred schools, 139 volumes. 凡諸子及相關著作合計，共得 one thousand two hundred 篇（ units
右小說十五家，千三百八十篇。
The above are fifteen schools of minor tales, totaling 1,380 chapters. 凡諸子及相關合計總數，共得 one thousand two hundred chapter （ units

347 藝文志:
小說家者流，蓋出於稗官。街談巷語，道聽塗說者之所造也。孔子曰：「雖小道，必有可觀者焉，致遠恐泥，是以君子弗為也。」然亦弗滅也。閭里小知者之所及，亦使綴而不忘。如或一言可采，此亦芻蕘狂夫之議也。
The school of Minor Tale writers probably originated from minor officials who recorded trivial matters. They were created by people who spread street talk and alley gossip, or who repeated things they overheard on the road. Confucius said: "Although it is a minor path, there must be something worth observing in it; however, if one goes too far along it, one may become mired. Therefore, gentlemen do not pursue it." Yet they are not entirely without value either. They represent the knowledge of minor people in villages and neighborhoods, yet they also serve to preserve and remember things. If any single saying is worth adopting, it would be the opinion of a foolish commoner or an eccentric man.

348 藝文志:
凡諸子百八十九家，四千三百二十四篇。
In total, there are 189 schools of various philosophers, with 4,324 chapters.

349 藝文志:
諸子十家，其可觀者九家而已。皆起於王道既微，諸侯力政，時君世主，好惡殊方，是以九家之術蠭出並作，各引一端，崇其所善，以此馳說，取合諸侯。其言雖殊，辟猶水火，相滅亦相生也。仁之與義，敬之與和，相反而皆相成也。《易》曰：「天下同歸而殊塗，一致而百慮。」今異家者各推所長，窮知究慮，以明其指，雖有蔽短，合其要歸，亦六經之支與流裔。使其人遭明王聖主，得其所折中，皆股肱之材已。仲尼有言：「禮失而求諸野。」方今去聖久遠，道術缺廢，無所更索，彼九家者，不猶瘉於野乎？若能修六藝之術，而觀此九家之言，舍短取長，則可以通萬方之略矣。
Among the ten schools of the various philosophers, only nine are worth observing. They all arose during a time when the royal way had declined and feudal lords vied for power. The rulers of that era had diverse preferences and dislikes, so nine schools of thought emerged simultaneously, each emphasizing one aspect, promoting what they considered good, and traveling from place to place with their doctrines in an attempt to gain favor among the feudal lords. Although their words differ, they are like water and fire—capable of extinguishing each other but also generating one another. Benevolence and righteousness, reverence and harmony—are opposed to each other yet complement one another. The Yijing says: "Though the world returns to the same destination by different paths, though there are a hundred considerations, they all lead to one goal." Now, each of these different schools promotes its own strengths, exhaustively explores knowledge and considerations, to clarify their principles. Although they may have shortcomings, when combined with the essential return, they are also branches and descendants of the Six Classics. If these people had encountered a wise king or sage ruler who could strike a balance, they would all have been capable of serving as trusted advisors and pillars of the state. Confucius once said: "When ritual is lost, seek it among the common people." Nowadays, since the time of the sages is long past and the ways and arts are neglected and abandoned with no place to seek them again, aren't those nine schools better than seeking among the common people? If one can cultivate the six arts and study these nine schools' doctrines, abandoning their shortcomings while adopting their strengths, then one may comprehend strategies for all aspects of governance.

350 藝文志:
屈原賦二十五篇。
Qu Yuan Fu has twenty-five chapters. 凡詩賦及相關楚辭著作，合計 三十五 篇（ unit

351 藝文志:
唐勒賦四篇。
Tang Le Fu has four chapters. 凡詩賦及相關辭藻著作，合計 39 篇（ unit

352 藝文志:
宋玉賦十六篇。
Song Yu Fu has sixteen chapters. 凡詩賦及相關風物著作，合計 fifty-five 篇（ unit

353 藝文志:
趙幽王賦一篇。
Zhao Youwang Fu has one chapter. 凡詩賦及相關哀悼著作，合計 fifty-six 篇（ unit

354 藝文志:
莊夫子賦二十四篇。
Zhuang Fuzi Fu has twenty-four chapters. 凡詩賦及相關遊仙著作，合計 eighty 篇（ unit

355 藝文志:
賈誼賦七篇。
Jia Yi Fu has seven chapters. 凡詩賦及相關政論著作，合計 87 篇（ unit

356 藝文志:
枚乘賦九篇。
Mei Cheng Fu has nine chapters. 凡詩賦及相關游說著作，合計 ninety-six 篇（ unit

357 藝文志:
司馬相如賦二十九篇。
Sima Xiangru Fu has twenty-nine chapters. 凡詩賦及相關漢賦著作，合計 125 篇（ unit

358 藝文志:
淮南王賦八十二篇。
Huainan Wang Fu has eighty-two chapters. 凡詩賦及相關宮廷著作，合計 两百零七 篇（ unit

359 藝文志:
淮南王群臣賦四十四篇。
Huainan Wang Qunchen Fu has forty-four chapters. 凡詩賦及相關集體著作，合計 251 篇（ unit

360 藝文志:
太常蓼侯孔臧賦二十篇。
Taichang Liao Hou Kongzang Fu has twenty chapters. 凡詩賦及相關儒者著作，合計 271 篇（ unit

361 藝文志:
陽丘侯劉双賦十九篇。
Yangqiu Hou Liu Shuang Fu has nineteen chapters. 凡詩賦及相關宗室著作，合計 290 篇（ unit

362 藝文志:
吾丘壽王賦十五篇。
Wuqiu Shouwang Fu has fifteen chapters. 凡詩賦及相關邊疆著作，合計 305 篇（ unit

363 藝文志:
蔡甲賦一篇。
Cai Jia Fu has one chapter. 凡詩賦及相關個人著作，合計 306 篇（ unit

364 藝文志:
上所自造賦二篇。
The Emperor's own compositions have two chapters. 凡詩賦及相關帝王著作，合計 308 篇（ unit

365 藝文志:
兒寬賦二篇。
Er Kuan Fu has two chapters. 凡詩賦及相關官員著作，合計 310 篇（ unit

366 藝文志:
光祿大夫張子僑賦三篇。
Guanglu Dafu Zhang Ziqiao Fu has three chapters. 凡詩賦及相關文人著作，合計 313 篇（ unit

367 藝文志:
陽成侯劉德賦九篇。
Yangcheng Hou Liu De Fu has nine chapters. 凡詩賦及相關學者著作，合計 322 篇（ unit

368 藝文志:
劉向賦三十三篇。
Liu Xiang Fu has thirty-three chapters. 凡詩賦及相關整理著作，合計 355 篇（ unit

369 藝文志:
王褒賦十六篇。
Wang Bao Fu has sixteen chapters. 凡詩賦及相關贊頌著作，合計 371 篇（ unit
右賦二十家，三百六十一篇。
The above are twenty schools of rhapsodies, totaling 361 chapters. 凡詩賦及相關合計數目，共得 three seven one 篇（ unit

370 藝文志:
陸賈賦三篇。
Lu Jia Fu has three chapters. 凡詩賦及相關策論著作，合計 401 篇（ unit

371 藝文志:
枚皋賦百二十篇。
Mei Gao Fu has 120 chapters. 凡詩賦及相關模仿著作，合計 five hundred twenty-one 篇（ unit

372 藝文志:
朱建賦二篇。
Zhu Jian Fu has two chapters. 凡詩賦及相關私人著作，合計 523 篇（ unit

373 藝文志:
常侍郎莊璴奇賦十一篇。
Changshi Lang Zhuang Luqi Fu has eleven chapters. 凡詩賦及相關後人著作，合計 534 篇（ unit

374 藝文志:
嚴助賦三十五篇。
Yan Zhu Fu has thirty-five chapters. 凡詩賦及相關補充著作，合計 569 篇（ unit

375 藝文志:
朱買臣賦三篇。
Zhu Maichen Fu has three chapters. 凡詩賦及相關傳記著作，合計 572 篇（ unit

376 藝文志:
宗正劉辟彊賦八篇。
Zongzheng Liu Pijiang Fu has eight chapters. 凡詩賦及相關職官著作，合計 580 篇（ unit

377 藝文志:
司馬遷賦八篇。
Sima Qian Fu has eight chapters. 凡詩賦及相關史官著作，合計 598 篇（ unit

378 藝文志:
郎中臣嬰齊賦十篇。
Langzhong Chen Yingqi Fu has ten chapters. 凡詩賦及相關郎官著作，合計 608 篇（ unit

379 藝文志:
臣說賦九篇。
Chen Shuo Fu has nine chapters. 凡詩賦及相關臣子著作，合計 617 篇（ unit

380 藝文志:
臣吾賦十八篇。
Chen Wu Fu has eighteen chapters. 凡詩賦及相關從屬著作，合計 635 篇（ unit

381 藝文志:
遼東太守蘇季賦一篇。
Liaodong Taishou Su Ji Fu has one chapter. 凡詩賦及相關地方著作，合計 645 篇（ unit

382 藝文志:
蕭望之賦四篇。
Xiao Wangzhi Fu has four chapters. 凡詩賦及相關漢代著作，合計 659 篇（ unit

383 藝文志:
河內太守徐明賦三篇。
He Nei Taishou Xu Ming Fu has three chapters. 凡詩賦及相關郡守著作，合計 662 篇（ unit

384 藝文志:
給事黃門侍郎李息賦九篇。
Give Shi Huangmen Shilang Li Xi Fu has nine chapters. 凡詩賦及相關內官著作，合計 701 篇（ unit

385 藝文志:
淮陽憲王賦二篇。
Huaiyang Xianwang Fu has two chapters. 凡詩賦及相關宗室著作，合計 713 篇（ unit

386 藝文志:
揚雄賦十二篇。
Yang Xiong Fu has twelve chapters. 凡詩賦及相關西漢著作，合計 823 篇（ unit

387 藝文志:
待詔馮商賦九篇。
Daizhao Feng Shang Fu has nine chapters. 凡詩賦及相關待詔著作，合計 912 篇（ unit

388 藝文志:
博士弟子杜參賦二篇。
Bo Shi Dizi Du Can Fu has two chapters. 凡詩賦及相關學生著作，合計 924 篇（ unit

389 藝文志:
車郎張豐賦三篇。
Che Lang Zhang Feng Fu has three chapters. 凡詩賦及相關車官著作，合計 937 篇（ unit

390 藝文志:
驃騎將軍朱宇賦三篇。
Biaoqi Jiangjun Zhu Yu Fu has three chapters. 凡詩賦及相關武官著作，合計 1027 篇（ unit
右賦二十一家，二百七十四篇。
The above are twenty-one schools of rhapsodies, with a total of 274 chapters. 凡詩賦及相關總計數目，合計 one zero two seven 篇（ unit

391 藝文志:
孫卿賦十篇。
Sun Qing Fu has ten chapters. 凡詩賦及相關先秦著作，合計 284 篇（ unit

392 藝文志:
秦時雜賦九篇。
Qin Shi Za Fu has nine chapters. 凡詩賦及相關秦代著作，合計 293 篇（ unit

393 藝文志:
李思孝景皇帝頌十五篇。
Li Si Xiao Jing Huangdi Song has fifteen chapters. 凡詩賦及相關頌德著作，合計 308 篇（ unit

394 藝文志:
廣川惠王越賦五篇。
Guangchuan Huiwang Yue Fu has five chapters. 凡詩賦及相關諸侯著作，合計 348 篇（ unit

395 藝文志:
長沙王群臣賦三篇。
Changsha Wang Qunchen Fu has three chapters. 凡詩賦及相關藩國著作，合計 361 篇（ unit

396 藝文志:
魏內史賦二篇。
Wei Neishi Fu has two chapters. 凡詩賦及相關魏國著作，合計 381 篇（ unit

397 藝文志:
東暆令延年賦七篇。
Dongling Ling Yannian Fu has seven chapters. 凡詩賦及相關縣令著作，合計 398 篇（ unit

398 藝文志:
衛士令李忠賦二篇。
Weishi Ling Li Zhong Fu has two chapters. 凡詩賦及相關禁軍著作，合計 410 篇（ unit

399 藝文志:
張偃賦二篇。
Zhang Yan Fu has two chapters. 凡詩賦及相關無名著作，合計 422 篇（ unit

400 藝文志:
賈充賦四篇。
Jia Chong Fu has four chapters. 凡詩賦及相關晉代著作，合計 436 篇（ unit

401 藝文志:
張仁賦六篇。
Zhang Ren Fu has six chapters. 凡詩賦及相關南朝著作，合計 452 篇（ unit

402 藝文志:
秦充賦二篇。
Qin Chong Fu has two chapters. 凡詩賦及相關北朝著作，合計 464 篇（ unit

403 藝文志:
李步昌賦二篇。
Li Buchang Fu has two chapters. 凡詩賦及相關隋代著作，合計 476 篇（ unit

404 藝文志:
侍郎謝多賦十篇。
Shilang Xie Duo Fu has ten chapters. 凡詩賦及相關唐代著作，合計 486 篇（ unit

405 藝文志:
平陽公主舍人周長孺賦二篇。
Pingyang Gongzhu Shiren Zhou Changru Fu has two chapters. 凡詩賦及相關公主著作，合計 498 篇（ unit

406 藝文志:
雒陽錡華賦九篇。
Luoyang Qihua Fu has nine chapters. 凡詩賦及相關地名著作，合計 507 篇（ unit

407 藝文志:
眭弘賦一篇。
Sui Hong Fu has one chapter. 凡詩賦及相關異端著作，合計 518 篇（ unit

408 藝文志:
別栩陽賦五篇。
Bie Xuyang Fu has five chapters. 凡詩賦及相關失傳著作，合計 548 篇（ unit

409 藝文志:
臣昌市賦六篇。
Chen Changshi Fu has six chapters. 凡詩賦及相關未詳著作，合計 554 篇（ unit

410 藝文志:
臣義賦二篇。
Chen Yi Fu has two chapters. 凡詩賦及相關佚名著作，合計 566 篇（ unit

411 藝文志:
黃門書者假史王商賦十三篇。
Huangmen Shuzhe Jia Shi Wang Shang Fu has thirteen chapters. 凡詩賦及相關僞作著作，合計 579 篇（ unit

412 藝文志:
侍中徐博賦四篇。
Shizhong Xu Bo Fu has four chapters. 凡詩賦及相關偽托著作，合計 593 篇（ unit

413 藝文志:
黃門書者王廣呂嘉賦五篇。
Huangmen Shuzhe Wang Guang Lü Jia Fu has five chapters. 凡詩賦及相關疑偽著作，合計 594 篇（ unit

414 藝文志:
漢中都尉丞華龍賦二篇。
Hanzhong Duyi Cheng Hua Long Fu has two chapters. 凡詩賦及相關存疑著作，合計 624 篇（ unit

415 藝文志:
左馮翊史路恭賦八篇。
Zuo Fengyi Shi Lu Gong Fu has eight chapters. 凡詩賦及相關殘缺著作，合計 672 篇（ unit
右賦二十五家，百三十六篇。
The above are twenty-five schools of rhapsodies, a total of 136 chapters. 凡詩賦及相關統計數目，合計 six seven two 篇（ unit

416 藝文志:
客主賦十八篇。
Ke Zhu Fu has eighteen chapters. 凡詩賦及相關對話著作，合計 690 篇（ unit

417 藝文志:
雜行出及頌德賦二十四篇。
Za Xingchu Ji Songde Fu has twenty-four chapters. 凡詩賦及相關綜合著作，合計 724 篇（ unit

418 藝文志:
雜四夷及兵賦二十篇。
Za Siyi Ji Bing Fu has twenty chapters. 凡詩賦及相關邊疆著作，合計 744 篇（ unit

419 藝文志:
雜中賢失意賦十二篇。
Za Zhongxian Shiyi Fu has twelve chapters. 凡詩賦及相關懷才著作，合計 756 篇（ unit

420 藝文志:
雜思慕悲哀死賦十六篇。
Za Simu Beiai Si Fu has sixteen chapters. 凡詩賦及相關哀悼著作，合計 772 篇（ unit

421 藝文志:
雜鼓琴劍戲賦十三篇。
Za Gu Qin Jian Xi Fu has thirteen chapters. 凡詩賦及相關娛樂著作，合計 785 篇（ unit

422 藝文志:
雜山陵水泡雲氣雨旱賦十六篇。
Za Shanling Shuipao Yunqi Yuhan Fu has sixteen chapters. 凡詩賦及相關自然著作，合計 801 篇（ unit

423 藝文志:
雜禽獸六畜昆蟲賦十八篇。
Za Qinshou Liu Chu Kunchong Fu has eighteen chapters. 凡詩賦及相關動物著作，合計 819 篇（ unit

424 藝文志:
雜器械草木賦三十三篇。
Za Qi Xie Cao Mu Fu has thirty-three chapters. 凡詩賦及相關植物著作，合計 852 篇（ unit

425 藝文志:
文雜賦三十四篇。
Wen Za Fu has thirty-four chapters. 凡詩賦及相關文學著作，合計 886 篇（ unit

426 藝文志:
成相雜辭十一篇。
Chengxiang Za Ci has eleven chapters. 凡詩賦及相關韻文著作，合計 897 篇（ unit

427 藝文志:
隱書十八篇。
Yin Shu has eighteen chapters. 凡詩賦及相關謎語著作，合計 905 篇（ unit
右雜賦十二家，二百三十三篇。
The above are twelve schools of miscellaneous rhapsodies, totaling 233 chapters. 凡詩賦及相關雜類著作，合計 nine zero five 篇（ unit

428 藝文志:
高祖歌詩二篇。
Gaozu Ge Shi has two chapters. 凡詩賦及相關帝王著作，合計 945 篇（ unit

429 藝文志:
泰一雜甘泉壽宮歌詩十四篇。
Taiyi Za Ganshan Shougong Ge Shi has fourteen chapters. 凡詩賦及相關祭祀著作，合計 959 篇（ unit

430 藝文志:
宗廟歌詩五篇。
Zongmiao Ge Shi has five chapters. 凡詩賦及相關禮儀著作，合計 964 篇（ unit

431 藝文志:
漢興以來兵所誅滅歌詩十四篇。
Han Xing Yilai Bing Suo Zhumie Ge Shi has fourteen chapters. 凡詩賦及相關戰爭著作，合計 978 篇（ unit

432 藝文志:
出行巡狩及游歌詩十篇。
Chuxing Xunshou Ji You Ge Shi has ten chapters. 凡詩賦及相關巡遊著作，合計 988 篇（ unit

433 藝文志:
臨江王及愁思節士歌詩四篇。
Linjiang Wang Ji Chousi Jieshi Ge Shi has four chapters. 凡詩賦及相關悲憤著作，合計 992 篇（ unit

434 藝文志:
李夫人及幸貴人歌詩三篇。
Li Funv Ji Xing Guiren Ge Shi has three chapters. 凡詩賦及相關宮廷著作，合計 995 篇（ unit

435 藝文志:
詔賜中山靖王子噲及孺子妾冰未央材人歌詩四篇。
Zhao Ci Zhongshan Jingwang Zi Kui Ji Rushi Qie Bing Weiyang Cairen Ge Shi has four chapters. 凡詩賦及相關賜予著作，合計 999 篇（ unit

436 藝文志:
吳楚汝南歌詩十五篇。
Wu Chu Runan Ge Shi has fifteen chapters. 凡詩賦及相關地域著作，合計 1,014 篇（ unit

437 藝文志:
燕代謳雁門雲中隴西歌詩九篇。
Yan Dai Ouyunmen Yunzhong Longxi Ge Shi has nine chapters. 凡詩賦及相關方音著作，合計 1,203 篇（ unit

438 藝文志:
邯鄲河間歌詩四篇。
Handan Hejian Ge Shi has four chapters. 凡詩賦及相關民謠著作，合計 1207 篇（ unit

439 藝文志:
齊鄭歌詩四篇。
Qi Zheng Ge Shi has four chapters. 凡詩賦及相關古國著作，合計 1327 篇（ unit

440 藝文志:
淮南歌詩四篇。
Huainan Ge Shi has four chapters. 凡詩賦及相關封國著作，合計 1427 篇（ unit

441 藝文志:
左馮翊秦歌詩三篇。
Zuo Fengyi Qin Ge Shi has three chapters. 凡詩賦及相關地區著作，合計 1527 篇（ unit

442 藝文志:
京兆尹秦歌詩五篇。
Jingzhao Yin Qin Ge Shi has five chapters. 凡詩賦及相關京師著作，合計 1627 篇（ unit

443 藝文志:
河東蒲反歌詩一篇。
Hedong Pufan Ge Shi has one chapter. 凡詩賦及相關河東著作，合計 1727 篇（ unit

444 藝文志:
黃門倡車忠等歌詩十五篇。
Huangmen Chang Che Zhong Deng Ge Shi has fifteen chapters. 凡詩賦及相關樂人著作，合計 1842 篇（ unit

445 藝文志:
雜各有主名歌詩十篇。
Za Ge You Zhu Ming Ge Shi has ten chapters. 凡詩賦及相關個人著作，合計 1942 篇（ unit

446 藝文志:
雜歌詩九篇。
Za Ge Shi has nine chapters. 凡詩賦及相關其他著作，合計 1951 篇（ unit

447 藝文志:
雒陽歌詩四篇。
Luoyang Ge Shi has four chapters. 凡詩賦及相關都城著作，合計 1965 篇（ unit

448 藝文志:
河南周歌詩七篇。
Henan Zhou Ge Shi has seven chapters. 凡詩賦及相關中原著作，合計 1972 篇（ unit

449 藝文志:
河南周歌聲曲折七篇。
Henan Zhou Geseng Quchezhe has seven chapters. 凡詩賦及相關曲調著作，合計 1986 篇（ unit

450 藝文志:
周謠歌詩七十五篇。
Zhouyao Ge Shi has seventy-five chapters. 凡詩賦及相關民間著作，合計 2061 篇（ unit

451 藝文志:
周謠歌詩聲曲折七十五篇。
Zhouyao Ge Shi Sheng Quchezhe has seventy-five chapters. 凡詩賦及相關音律著作，合計 2136 篇（ unit

452 藝文志:
諸神歌詩三篇。
Zhushen Ge Shi has three chapters. 凡詩賦及相關神靈著作，合計 2236 篇（ unit

453 藝文志:
送迎靈頌歌詩三篇。
Songying Ling Song Ge Shi has three chapters. 凡詩賦及相關喪葬著作，合計 2336 篇（ unit

454 藝文志:
周歌詩二篇。
Zhou Ge Shi has two chapters. 凡詩賦及相關周代著作，合計 2436 篇（ unit

455 藝文志:
南郡歌詩五篇。
Nan Jun Ge Shi has five chapters. 凡詩賦及相關南方著作，合計 2536 篇（ unit
右歌詩二十八家，三百一十四篇。
The above are twenty-eight schools of songs and poems, totaling 314 chapters. 凡詩賦及相關歌詩總數，合計 two five three six 篇（ unit

456 藝文志:
凡詩賦百六家，千三百一十八篇。
In total, there are 106 schools of poetry and rhapsodies, comprising 1,318 chapters. 凡詩賦及相關全部總數，合計 兩五四六 篇（ unit

457 藝文志:
傳曰：「不歌而誦謂之賦，登高能賦可以為大夫。」言感物造耑，材知深美，可與圖事，故可以為列大夫也。古者諸侯卿大夫交接鄰國，以微言相感，當揖讓之時，必稱詩以諭其志，蓋以別賢不肖而觀盛衰焉。故孔子曰「不學詩，無以言」也。春秋之後，周道浸壞，聘問歌詠不行於列國，學詩之士逸在布衣，而賢人失志之賦作矣。大儒孫卿及楚臣屈原離讒憂國，皆作賦以風，咸有惻隱古詩之義。其後宋玉、唐勒，漢興枚乘、司馬相如，下及揚子雲，競為侈麗閎衍之詞，沒其風諭之義。是以揚子悔之，曰：「詩人之賦麗以則，辭人之賦麗以淫。如孔氏之門人用賦也，則賈誼登堂，相如入室矣，如其不用何！」自孝武立樂府而采歌謠，於是有代趙之謳，秦楚之風，皆感於哀樂，緣事而發，亦可以觀風俗，知薄厚云。詩賦為五種。
The Records say: "To recite without singing is called fu; one who can compose poetry when ascending a height may become a dafu." It means that those who are moved by things and can create original works, whose talent and knowledge are profound and beautiful, are capable of planning affairs; therefore, they may be appointed as officials. In ancient times, when marquises, ministers, and dafus interacted with neighboring states, they used subtle words to move each other. At the time of bowing and yielding, they would necessarily cite poetry to express their intentions; this was done in order to distinguish between the virtuous and the unworthy and observe prosperity or decline. Therefore, Confucius said, "Without studying poetry, one cannot speak properly." After the Spring and Autumn period, the Zhou way gradually deteriorated; diplomatic visits and poetic recitations no longer took place among the various states. Scholars who studied poetry became commoners, and thus rhapsodies expressing the aspirations of virtuous men in exile were composed. The great scholar Sun Qing and the Chu official Qu Yuan, both suffering from slander and worrying about their country, composed rhapsodies to offer admonition; all of them contained sentiments akin to those found in ancient poems expressing compassion. After them, Song Yu and Tang Le; in the Han dynasty, Mei Cheng and Sima Xiangru; down to Yang Ziyun, all competed in composing extravagant and elaborate words, losing sight of the original meaning of admonition through poetry. Therefore, Yang Ziyun regretted it and said: "The fu of poets is beautiful yet follows principles; the fu of literary men is beautiful but excessive. "If the disciples of Kong's school had used fu, then Jia Yi would have entered the hall and Sima Xiangru the inner chamber. What if they did not use it?"! Since Emperor Xiaowu established the Yuefu and collected songs and ballads, there arose the odes of Dai and Zhao, as well as the folk styles of Qin and Chu. All were moved by sorrow or joy, arising from events; they could also be used to observe customs and understand moral standards. Poetry and rhapsodies are divided into five categories.

458 藝文志:
吳孫子兵法八十二篇。
Sunzi's Art of War from Wu has 82 chapters.

459 藝文志:
齊孫子八十九篇。
Sunzi from Qi has 89 chapters.

460 藝文志:
公孫鞅二十七篇。
Gongsun Yang has twenty-seven chapters.

461 藝文志:
吳起四十八篇。
Wu Qi has forty-eight chapters.

462 藝文志:
范蠡二篇。
Fan Li has two chapters.

463 藝文志:
大夫種二篇。
Daifu Zhong has two chapters.

464 藝文志:
季子十篇。
Jizi has ten chapters.

465 藝文志:
娷一篇。
Zi has one chapter.

466 藝文志:
兵春秋一篇。
Ming Chunqiu has one chapter.

467 藝文志:
龐煖三篇。
Pang Juan has three chapters.

468 藝文志:
兒良一篇。
Er Liang has one chapter.

469 藝文志:
廣武君一篇。
Guangwu Jun has one chapter.

470 藝文志:
韓信三篇。
Han Xin has three chapters.
右兵權謀十三家，二百五十九篇。
The above are thirteen schools of military strategy, totaling 259 chapters.

471 藝文志:
權謀者，以正守國，以奇用兵，先計而後戰，兼形勢，包陰陽，用技巧者也。
Strategy and cunning refer to governing the country with righteousness and employing troops through unconventional methods, planning before engaging in battle. It combines terrain advantages, encompasses yin-yang principles, and employs skillful techniques.

472 藝文志:
楚兵法七篇。
Chu Bingfa has seven chapters.

473 藝文志:
蚩尤二篇。
Chiyou has two chapters.

474 藝文志:
孫軫五篇。
lø Sun Zhen has five chapters.

475 藝文志:
繇敘二篇。
You Xu has two chapters.

476 藝文志:
王孫十六篇。
Wangsun has sixteen chapters.

477 藝文志:
尉繚三十一篇。
Wei Liao has thirty-one chapters.

478 藝文志:
魏公子二十一篇。
The Marquis of Wei has twenty-one chapters.

479 藝文志:
景子十三篇。
Jingzi has thirteen chapters.

480 藝文志:
李良三篇。
Li Liang has three chapters.

481 藝文志:
丁子一篇。
Dingzi has one chapter.

482 藝文志:
項王一篇。
Xiang Wang has one chapter.

483 藝文志:
右兵形勢十一家，九十二篇。圖十八卷。形勢者，雷動風舉，後發而先至，離合背鄉，變化無常，以輕疾制敵者也。
The above are eleven schools of military terrain, totaling ninety-two chapters. There are eighteen volumes of maps. Terrain strategy refers to actions as swift as thunder and wind, striking after the enemy but arriving first. It involves uniting or separating forces, changing direction unpredictably, and using speed and agility to overcome the opponent.

484 藝文志:
太壹兵法一篇。
Taiyi Bingfa has one chapter.

485 藝文志:
天一兵法三十五篇。
Tianyi Bingfa has thirty-five chapters.

486 藝文志:
神農兵法一篇。
Shennong Bingfa has one chapter.

487 藝文志:
黃帝十六篇。
Huangdi has sixteen chapters.

488 藝文志:
封胡五篇。
Feng Hu has five chapters.

489 藝文志:
風后十三篇。
Fenghou has thirteen chapters.

490 藝文志:
力牧十五篇。
Limu has fifteen chapters.

491 藝文志:
鵊冶子一篇。
Jieyezi has one chapter.

492 藝文志:
鬼容區三篇。
Guirongqu has three chapters.

493 藝文志:
地典六篇。
Didian has six chapters.

494 藝文志:
孟子一篇。
Mengzi has one chapter.

495 藝文志:
東父三十一篇。
Dongfu has thirty-one chapters.

496 藝文志:
師曠八篇。
Shikuang has eight chapters.

497 藝文志:
萇弘十五篇。
Chang Hong has fifteen chapters.

498 藝文志:
別成子望軍氣六篇。
Biechengzi Wangjunqi has six chapters.

499 藝文志:
辟兵威勝方七十篇。
Bi Bingwei Shengfang has seventy chapters.
右陰陽十六家，二百四十九篇，圖十卷。
The above are sixteen schools of yin-yang, totaling 249 chapters and ten volumes of maps.

500 藝文志:
陰陽者，順時而發，推刑德，隨斗擊，因五勝，假鬼神而為助者也。
Yin-yang refers to acting in accordance with the seasons, employing strategies based on virtue and punishment, following the movement of the Big Dipper for attacks, relying on the five elements' advantages, and using ghosts and gods as assistants.

501 藝文志:
鮑子兵法十篇。
Baozi Bingfa has ten chapters.

502 藝文志:
五子胥十篇。
Wuxu has ten chapters.

503 藝文志:
公勝子五篇。
Gongshengzi has five chapters.

504 藝文志:
苗子五篇。
Miaozhi has five chapters.

505 藝文志:
逢門射法二篇。
Fengmen Shefa has two chapters.

506 藝文志:
陰通成射法十一篇。
Yintongcheng Shefa has eleven chapters.

507 藝文志:
李將軍射法三篇。
General Li's Shefa has three chapters.

508 藝文志:
魏氏射法六篇。
Weishi Shefa has six chapters.

509 藝文志:
彊弩將軍王圍射法五卷。
Jiangnu Jiangjun Wang Wei's Shefa consists of five volumes.

510 藝文志:
望遠連弩射法具十五篇。
Wangyuan Liannu Shefa Ju has fifteen chapters.

511 藝文志:
護軍射師王賀射書五篇。
Hujun Sheshi Wang He's She Shu has five chapters.

512 藝文志:
蒲苴子弋法四篇。
Pujuzi Yifa has four chapters.

513 藝文志:
劍道三十八篇。
Jian Dao has thirty-eight chapters.

514 藝文志:
手搏六篇。
Shoubuo has six chapters.

515 藝文志:
雜家兵法五十七篇。
Zajia Bingfa has fifty-seven chapters.

516 藝文志:
蹴雏二十五篇。
Cucui has twenty-five chapters.
右兵技巧十三家，百九十九篇。
The above are thirteen schools of martial techniques, totaling 199 chapters.

517 藝文志:
技巧者，習手足，便器械，積機關，以立攻守之勝者也。
Martial techniques refer to training the hands and feet, becoming skillful with weapons and tools, accumulating mechanical devices, in order to establish superiority in attack and defense.

518 藝文志:
凡兵書五十三家，七百九十篇，圖四十三卷。
In total, there are fifty-three schools of military writings, comprising 790 chapters and forty-three volumes of maps.

519 藝文志:
兵家者，蓋出古司馬之職，王官之武備也。洪範八政，八曰師。孔子曰為國者「足食足兵」，「以不教民戰，是謂棄之」，明兵之重也。《易》曰「古者弦木為弧，剡木為矢，弧矢之利，以威天下」，其用上矣。後世燿金為刃，割革為甲，器械甚備。下及湯武受命，以師克亂而濟百姓，動之以仁義，行之以禮讓，司馬法是其遺事也。自春秋至於戰國，出奇設伏，變詐之兵並作。漢興，張良、韓信序次兵法，凡百八十二家，刪取要用，定著三十五家。諸呂用事而盜取之。武帝時，軍政楊僕捃摭遺逸，紀奏兵錄，猶未能備。至于孝成，命任宏論次兵書為四種。
The school of military strategy originated from the ancient duties of Sima, the official responsible for military affairs; it was the martial preparation of officials in service to the king. Hongfan's Eight Policies: the eighth is "Shi," meaning the army. Confucius said of governing a state: "Ensure sufficient food and sufficient military forces," and, "To wage war without training the people is to abandon them"—this clearly shows the importance of military affairs. The Yijing says, "In ancient times, people strung wood to make bows and sharpened wood to make arrows; the advantage of bows and arrows was used to awe the world." This shows how highly valued their use was. Later generations forged metal into blades, cut leather for armor, and were well-equipped with weapons and gear. Down to the time when Tang and Wu received their mandate, they used armies to quell chaos and save the people. They motivated action through benevolence and righteousness, and carried it out with propriety and yielding—this is reflected in the remnants recorded in the Sima Fa (Military Methods). From the Spring and Autumn period to the Warring States era, strategies of surprise attacks, ambushes, and deceptive tactics flourished. When the Han dynasty rose to power, Zhang Liang and Han Xin organized military strategies. Originally there were 182 schools; they edited out what was unnecessary and finalized thirty-five schools as essential. The Lu clan seized power and stole it. During the reign of Emperor Wu, General Yang Pu collected lost works and compiled a record of military strategies; yet it was still not complete. By the time of Emperor Xiaocheng, he ordered Ren Hong to classify military writings into four categories.

520 藝文志:
泰壹雜子星二十八卷。
Taiyi Zazi Xing has twenty-eight volumes.

521 藝文志:
五殘雜變星二十一卷。
⭐️ Five Can Za Bian Xing has twenty-one volumes.

522 藝文志:
黃帝雜子氣三十三篇。
Huangdi Zazi Qi has thirty-three chapters.

523 藝文志:
常從日月星氣二十一卷。
Changcong Ruyue Xingqi has twenty-one volumes.

524 藝文志:
皇公雜子星二十二卷。
Huang Gong Zazi Xing has twenty-two volumes.

525 藝文志:
淮南雜子星十九卷。
Huainan Zazi Xing has nineteen volumes.

526 藝文志:
泰壹雜子雲雨三十四卷。
Taiyi Zazi Yunyu has thirty-four volumes.

527 藝文志:
國章觀霓雲雨三十四卷。
Guozhang Guan Ni Yunyu has thirty-four volumes.

528 藝文志:
泰階六符一卷。
Taijie Liu Fu has one volume.

529 藝文志:
金度玉衡漢五星客流出入八篇。
Jin Du Yu Heng: Han Wu Xing Ke Liu Chu Ru has eight chapters.

530 藝文志:
漢五星彗客行事占驗八卷。
Han Wu Xing Hui Ke Xingshi Zhanyan has eight volumes.

531 藝文志:
漢日旁氣行事占驗三卷。
Han Rippang Qi Xingshi Zhanyan has three volumes.

532 藝文志:
漢流星行事占驗八卷。
Han Liuxing Xingshi Zhanyan has Eight Volumes.

533 藝文志:
漢日旁氣行占驗十三卷。
Han Rippang Qi Hang Zhanyan has thirteen volumes.

534 藝文志:
漢日食月暈雜變行事占驗十三卷。
Han Rishi Yueyun Zabian Xingshi Zhanyan has thirteen volumes

535 藝文志:
海中星占驗十二卷。
Hai Zhong Xing Zhanyan has twelve volumes.

536 藝文志:
海中五星經雜事二十二卷。
Hai Zhong Wu Xing Jing Zashi has twenty-two volumes.

537 藝文志:
海中五星順逆二十八卷。
Hai Zhong Wu Xing Shun Ni has twenty-eight volumes.

538 藝文志:
海中二十八宿國分二十八卷。
Hai Zhong Ershiba Su Guo Fen has twenty-eight volumes

539 藝文志:
海中二十八宿臣分二十八卷。
Hai Zhong Ershibasuo Chen Fen has twenty-eight volumes

540 藝文志:
海中日月彗虹雜占十八卷。
Hai Zhong Ruyue Huihong Za Zhan has eighteen volumes

541 藝文志:
圖書祕記十七篇。
Tushu Miji has seventeen chapters.
右天文二十一家，四百四十五卷。
The above are twenty-one schools in the category of Astronomy, totaling four hundred forty-five volumes.

542 藝文志:
天文者，序二十八宿，步五星日月，以紀吉凶之象，聖王所以參政也。《易》曰：「觀乎天文，以察時變。」然星事杂悍，非湛密者弗能由也。夫觀景以譴形，非明王亦不能服聽也。以不能由之臣，諫不能聽之王，此所以兩有患也。
Astronomy arranges the Twenty-Eight Lunar Mansions, tracks the movements of the Five Planets and the sun and moon, to record auspicious or ominous signs. This is how sage kings used them as a reference for governance. The Yijing says: "Observing the celestial phenomena allows one to discern changes in time." However, matters concerning stars are complex and chaotic; only those with deep insight and meticulousness can truly understand them. Observing celestial phenomena to warn of forms (i.e., omens) is something even a wise ruler cannot easily accept or heed. When ministers who lack the ability to understand these matters advise rulers who are unwilling to listen, this is why both sides suffer from calamity.

543 藝文志:
黃帝五家曆三十三卷。
Huangdi Wujia Li has thirty-three volumes.

544 藝文志:
顓頊曆二十一卷。
Zhuanxu Li has twenty-one volumes.

545 藝文志:
顓頊五星曆十四卷。
Zhuanxu Wu Xing Li has fourteen volumes.

546 藝文志:
日月宿曆十三卷。
Ruyue Su Li has thirteen volumes.

547 藝文志:
夏殷周魯曆十四卷。
Xia Yin Zhou Lu Li has fourteen volumes.

548 藝文志:
天曆大曆十八卷。
Tianli Dali has eighteen volumes.

549 藝文志:
漢元殷周諜曆十七卷。
Han Yuan Yin Zhou Die Li has seventeen volumes.

550 藝文志:
耿昌月行帛圖二百三十二卷。
Geng Chang Yuehang Bo Tu has two hundred thirty-two volumes.

551 藝文志:
耿昌月行度二卷。
Geng Chang Yue Hang Du has two volumes.

552 藝文志:
傳周五星行度三十九卷。
Chuan Zhou Wu Xing Xingdu has thirty-nine volumes.

553 藝文志:
律曆數法三卷。
Lü Li Shu Fa has three volumes.

554 藝文志:
自古五星宿紀三十卷。
Since ancient times, the records of the Five Planets' positions in the lunar mansions have totaled thirty volumes.

555 藝文志:
太歲謀日晷二十九卷。
Taishui Mou Riguǐ has twenty-nine volumes.

556 藝文志:
帝王諸侯世譜二十卷。
Diwang Zhuhou Shipu has twenty volumes.

557 藝文志:
古來帝王年譜五卷。
Gu Lai Diwang Nianpu has five volumes.

558 藝文志:
日晷書三十四卷。
Riguǐ Shu has thirty-four volumes.

559 藝文志:
許商算術二十六卷。
Xu Shang Suanshu has twenty-six volumes.

560 藝文志:
杜忠算術十六卷。
Du Zhong Suanshu has sixteen volumes.

561 藝文志:
右曆譜十八家，六百六卷。曆譜者，序四時之位，正分至之節，會日月五星之辰，以考寒暑殺生之實。故聖王必正曆數，以定三統服色之制，又以探知五星日月之會。凶阨之患，吉隆之喜，其術皆出焉。此聖人知命之術也，非天下之至材，其孰與焉！道之亂也，患出於小人而強欲知天道者，壞大以為小，削遠以為近，是以道術破碎而難知也。
The above are eighteen schools in the category of Calendar and Genealogical Records, totaling six hundred sixty volumes. Calendar and genealogical records establish the positions of the four seasons, correct the divisions and solstices, align the days when the sun, moon, and Five Planets converge, in order to examine the actual conditions of cold, heat, death, and life. Therefore, sage kings necessarily corrected the calendar system to establish the regulations of the Three Cycles and their corresponding colors; they also used it to explore and understand the conjunctions of the Five Planets with the sun and moon. Ominous disasters, auspicious prosperity—these phenomena all arise from such methods. This is the method by which sages understand destiny; unless one possesses extraordinary talent, who else could achieve this! When the Way becomes chaotic, disasters arise from petty people who forcefully seek to understand heavenly principles. They break down the great into small parts and reduce distant truths into near ones; thus, the Dao and its teachings become fragmented and difficult to comprehend.

562 藝文志:
泰一陰陽二十三卷。
Taiyi Yinyang has twenty-three volumes.

563 藝文志:
黃帝陰陽二十五卷。
Huangdi Yinyang has twenty-five volumes.

564 藝文志:
黃帝諸子論陰陽二十五卷。
Huangdi Zhuzi Lun Yinyang has twenty-five chapters.

565 藝文志:
諸王子論陰陽二十五卷。
Zhong Wangzi Lun Yinyang has Twenty-Five Volumes.

566 藝文志:
太元陰陽二十六卷。
Taiyuan Yinyang has twenty-six volumes.

567 藝文志:
三典陰陽談論二十七卷。
SANDIAN YINYANG TANLUN has twenty-seven volumes.

568 藝文志:
神農大幽五行二十七卷。
Shennong Dayou Wuxing has twenty-seven volumes

569 藝文志:
四時五行經二十六卷。
Sishi Wuxing Jing has twenty-six volumes

570 藝文志:
猛子閭昭二十五卷。
Mengzi Lu Zhao has twenty-five volumes

571 藝文志:
陰陽五行時令十九卷。
Yinyang Wuxing Shiling has nineteen volumes

572 藝文志:
堪輿金匱十四卷。
Kanyu Jinkui has fourteen volumes

573 藝文志:
務成子災異應十四卷。
Wuchengzi Zaiyi Ying has fourteen volumes

574 藝文志:
十二典災異應十二卷。
Shierdian Zaiyi Ying has twelve volumes

575 藝文志:
鍾律災異二十六卷。
Zhonglv Zaiyi has twenty-six volumes

576 藝文志:
鍾律叢辰日苑二十三卷。
Zhonglv Congchen Riyuan has twenty-three volumes

577 藝文志:
鍾律消息二十九卷。
Zhonglv Xinxī has twenty-nine volumes

578 藝文志:
黃鍾七卷。
Huangzhong has seven volumes.

579 藝文志:
天一六卷。
Tianyi has six volumes.

580 藝文志:
泰一二十二九卷。
Taiyi Er Shier Jiu Juan has twenty-two chapters.

581 藝文志:
刑德七卷。
Xingde has seven volumes.

582 藝文志:
風鼓六甲二十四卷。
Fenggu Liu Jia has twenty-four volumes

583 藝文志:
風后孤虛二十卷。
Fenghou Gu Xu has twenty volumes

584 藝文志:
六合隨典二十五卷。
Liuhe Sui Dian has twenty-five volumes

585 藝文志:
轉位十二神二十五卷。
Zhuanwei Shier Shen has twenty-five volumes

586 藝文志:
羨門式法二十卷。
Xianmen Shifa has twenty volumes

587 藝文志:
羨門式二十卷。
Xianmen Shi has twenty volumes

588 藝文志:
文解六甲十八卷。
Wenjie Liu Jia has eighteen volumes

589 藝文志:
文解二十八宿二十八卷。
Wenjie Ershibasuo has twenty-eight volumes

590 藝文志:
五音奇胲用兵二十三卷。
Wuyin Qiai Yongbing has twenty-three volumes

591 藝文志:
五音奇胲刑德二十一卷。
Wuyin Qiai Xingde has twenty-one volumes

592 藝文志:
五音定名十五卷。
Wuyin Dingming has fifteen volumes
右五行三十一家，六百五十二卷。
The above are thirty-one schools in the category of Wuxing (Five Elements), totaling six hundred fifty-two volumes.

593 藝文志:
五行者，五常之形氣也。《書》云「初一曰五行，次二曰羞用五事」，言進用五事以順五行也。貌、言、視、聽、思心失，而五行之序亂，五星之變作，皆出於律曆之數而分為一者也。其法亦起五德終始，推其極則無不至。而小數家因此以為吉凶，而行於世，浸以相亂。
Wuxing refers to the physical forms and qi manifestations of the Five Constants (wu chang). The Shangshu says, "First is Wu Xing; second is the use of Wu Shi with reverence," meaning that one should employ the Five Affairs in accordance with the Five Elements. When one's appearance, speech, gaze, listening, and thoughts are out of order, the sequence of Wuxing becomes chaotic, and changes in the Five Planets occur. These all arise from the principles of pitch standards (lv) and calendar systems (li), yet they manifest as a single phenomenon. Its method also originates in the Five Virtues' cycle of beginning and end; when one traces its ultimate principles, there is nothing it cannot reach. Yet minor schools of thought have used this to determine auspiciousness or misfortune and spread these ideas in the world, gradually leading to confusion.

594 藝文志:
龜書五十二卷。
Gui Shu has fifty-two volumes

595 藝文志:
夏龜二十六卷。
Xia Gui has twenty-six volumes

596 藝文志:
南龜書二十八卷。
Nan Gui Shu has twenty-eight volumes

597 藝文志:
巨龜三十六卷。
Ju Gui has thirty-six volumes

598 藝文志:
雜龜十六卷。
Za Gui has sixteen volumes

599 藝文志:
蓍書二十八卷。
Shi Shu has twenty-eight volumes

600 藝文志:
周易三十八卷。
Zhou Yi has thirty-eight volumes

601 藝文志:
周易明堂二十六卷。
Zhou Yi Mingtang has twenty-six volumes

602 藝文志:
周易隨曲射匿五十卷。
Zhou Yi Suiqu She Ni has fifty volumes

603 藝文志:
大筮衍易二十八卷。
Da Shi Yan Yi has twenty-eight volumes

604 藝文志:
大次雜易三十卷。
Da Ci Za Yi has thirty volumes

605 藝文志:
鼠序卜黃二十五卷。
Shu Xu Bu Huang has twenty-five volumes

606 藝文志:
於陵欽易吉凶二十三卷。
Yu Ling Qin Yi Jixiong has twenty-three volumes

607 藝文志:
任良易旗七十一卷。
Ren Liang Yi Qi has seventy-one volumes

608 藝文志:
易卦八具。
Yi Gua Ba Ju.

609 藝文志:
右蓍龜十五家，四百一卷。蓍龜者，聖人之所用也。《書》曰：「女則有大疑，謀及卜筮。」《易》曰：「定天下之吉凶，成天下之亹亹者，莫善於蓍龜。」「是故君子將有為也，將有行也，問焉而以言，其受命也如嚮，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此！」及至衰世，解於齊戒，而婁煩卜筮，神明不應。故筮瀆不告，易以為忌；龜厭不告，詩以為刺。
The above are fifteen schools in the category of yarrow and turtle divination, totaling four hundred one volumes. Yarrow and turtle shell divination were tools used by sage kings. The Shangshu (Book of Documents) says: "When you have great doubts, consult the oracle and divination." The Yi Jing (Book of Changes) says: "To determine the auspiciousness or misfortune of the world, and to accomplish the ceaseless workings of the world, nothing is better than yarrow and turtle shell divination." "Therefore, when a gentleman is about to act or proceed with something, he consults divination and receives guidance through words. The response comes as if from an echo; no matter how distant or profound the matter may be, he thus knows what will come." "If it is not the most refined and subtle power in the world, who could partake in this!" But by the time of a declining era, people neglected ritual purity and instead repeatedly troubled divination; thus, divine responses ceased. Therefore, when divination is treated with irreverence, it does not reveal its messages; the Yi Jing regards this as an omen to be avoided; when turtle shell omens are ignored or disregarded, they do not respond either; the Shi Jing (Book of Songs) criticizes such behavior.

610 藝文志:
黃帝長柳占夢十一卷。
Huangdi Zhangliu Zhanmeng has eleven volumes

611 藝文志:
甘德長柳占夢二十卷。
Gan De Zhangliu Zhanmeng, twenty volumes

612 藝文志:
武禁相衣器十四卷。
Wujin Xiangyi Qi has fourteen volumes

613 藝文志:
嚏耳鳴雜占十六卷。
Tie Er Ming Za Zhan has sixteen volumes

614 藝文志:
禎祥變怪二十一卷。
Dream Interpretation by Zhangliu of the Yellow Emperor, eleven juan. Dream Interpretation with Long Willow by Gan De, twenty juan. Fourteen juan of Wujin's Interpretations of Clothing and Objects. Sixteen juan of Miscellaneous Interpretations on Sneezing, Ear Ringing, etc. Twenty-one juan on Auspicious Signs and Strange Phenomena.

615 藝文志:
人鬼精物六畜變怪二十一卷。
Human, Ghosts, Spirits, and Livestock Portents and Strange Events has twenty-one juan

616 藝文志:
變怪誥咎十三卷。
Portents and Omen Warnings has thirteen juan

617 藝文志:
執不祥劾鬼物八卷。
Handling Unauspiciousness and Summoning Ghosts and Spirits, eight juan

618 藝文志:
請官除訞祥十九卷。
Requesting Officials to Remove False Auspiciousness has nineteen juan

619 藝文志:
禳祀天文十八卷。
Rituals for Averting Calamities and Celestial Phenomena, eighteen juan

620 藝文志:
請禱致福十九卷。
Prayers for Invoking Blessings has nineteen juan

621 藝文志:
請雨止雨二十六卷。
Prayers to Bring Rain and Stop Rain, twenty-six juan

622 藝文志:
泰壹雜子候歲二十二卷。
Taiyi Zaizi Hou Sui has twenty-two volumes

623 藝文志:
子贛雜子候歲二十六卷。
Zi Gan Zaizi Hou Sui, twenty-six juan

624 藝文志:
五法積貯寶臧二十三卷。
Wu Fa Ji Zhu Bao Cang has twenty-three volumes

625 藝文志:
神農教田相土耕種十四卷。
Shennong Jiao Tian Xiang Tu Geng Zhong, fourteen juan

626 藝文志:
昭明子釣種生魚鱉八卷。
Zhaomingzi Diao Zhong Sheng Yu Bie, eight juan

627 藝文志:
種樹臧果相蠶十三卷。
Zhuang Shu Cang Guo Xiang Can, thirteen juan
右雜占十八家，三百一十三卷。
The above are eighteen schools in the category of miscellaneous divination, totaling three hundred thirteen volumes.

628 藝文志:
雜占者，紀百事之象，候善惡之徵。《易》曰：「占事知來。」眾占非一，而夢為大，故周有其官。而詩載熊羆虺蛇眾魚旐旟之夢，著明大人之占，以考吉凶，蓋參卜筮。春秋之說訞也，曰：「人之所忌，其氣炎以取之，訞由人興也。人失常則訞興，人無釁焉，訞不自作。」故曰：「德勝不祥，義厭不惠。」桑穀共生，大戊以興；鴝雉登鼎，武丁為宗。然惑者不稽諸躬，而忌訞之見，是以詩刺「召彼故老，訊之占夢」，傷其舍本而憂末，不能勝凶咎也。
Miscellaneous divination records omens for a hundred affairs and observes signs of good or evil. The Yi Jing says: "Through divination, one knows what is to come." There are many forms of divination, but dreams are the most significant; thus, the Zhou dynasty had officials specifically for this purpose. The Shi Jing records dreams of bears, pines, vipers, snakes, various fish, banners, and flags, clearly illustrating the interpretations for great men, to examine auspiciousness or misfortune, which is considered alongside oracle bones and yarrow divination. The interpretation of omens in the Chunqiu says: "What people fear, their qi becomes intense and attracts it; omens arise from human actions. "When people lose their normal state, omens appear; when there is no fault in a person, omens do not arise on their own." Therefore it says: "Virtue overcomes misfortune, and righteousness dispels unkindness." Mulberry and millet growing together, Da Wu rose to power; When the phoenix (ju zhi) perched on a tripod, Wu Ding became an ancestor of virtue. Yet the confused do not examine themselves, but instead fear omens; thus the Shi Jing criticizes "Summoning those of old age to consult dream interpretations," lamenting how they abandon fundamentals and worry over trivialities, unable to overcome misfortune.

629 藝文志:
山海經十三篇。
Shanhaijing has thirteen chapters

630 藝文志:
國朝七卷。
Guochao has seven juan

631 藝文志:
宮宅地形二十卷。
Palace and Dwelling Topography, twenty juan

632 藝文志:
相人二十四卷。
Physiognomy (Xiang Ren) has twenty-four volumes

633 藝文志:
相寶劍刀二十卷。
Appraising Precious Swords and Knives, twenty juan

634 藝文志:
相六畜三十八卷。
Physiognomy of Six Domestic Animals has thirty-eight volumes

635 藝文志:
右形法六家，百二十二卷。形法者，大舉九州之勢以立城郭室舍形，人及六畜骨法之度數、器物之形容以求其聲氣貴賤吉凶。猶律有長短，而各徵其聲，非有鬼神，數自然也。然形與氣相首尾，亦有有其形而無其氣，有其氣而無其形，此精微之獨異也。
The above are six schools in the category of Xingfa (physiognomy and geomancy), totaling one hundred twenty-two volumes. Xingfa refers to the method of broadly considering the topography of the nine provinces to establish city walls, dwellings, and house structures; it also involves measuring human and six domestic animals' bone structure dimensions, as well as the forms and appearances of objects, in order to determine their qi (vital energy), status, auspiciousness, or misfortune. Just as pitch standards have varying lengths and each produces its own tone, it is not due to ghosts or spirits but a matter of natural numerical patterns. Yet form and qi are interdependent, beginning and ending together. There may be cases where there is a form without its corresponding qi, or qi without an accompanying form; this is the unique subtlety of their relationship.

636 藝文志:
凡數術百九十家，二千五百二十八卷。數術者，皆明堂羲和史卜之職也。史官之廢久矣，其書既不能具，雖有其書而無其人。《易》曰：「苟非其人，道不虛行。」春秋時魯有梓慎，鄭有屓灶，晉有卜偃，宋有子韋。六國時楚有甘公，魏有石申夫。漢有唐都，庶得麤觕。蓋有因而成易，無因而成難，故因舊書以序數術為六種。
In total, there are one hundred ninety schools in the category of mathematical and divinatory arts (shushu), totaling two thousand five hundred twenty-eight volumes. The mathematical and divinatory arts are all the responsibilities of officials such as those in charge of the Mingtang, Xihe (astronomer), and diviners. The office of historical officials has long been abandoned; their texts are no longer complete, and even if the books still exist, there is no one to interpret them. The Yi Jing says: "If it is not for the right person, the Dao does not travel in vain." During the Spring and Autumn period, Lu had Zizhen, Zheng had Xizao, Jin had Buyan, and Song had Ziwei. In the Warring States period, Chu had Gan Gong, and Wei had Shi Shenfu. The Han dynasty had Tang Du, who roughly inherited their knowledge. Generally, things with a basis are easy to accomplish, while those without one are difficult; therefore, based on existing texts, the mathematical and divinatory arts have been categorized into six types.

637 藝文志:
黃帝內經十八卷。
Huangdi Neijing has eighteen volumes

638 藝文志:
外經三十九卷。
Waijing has thirty-nine volumes

639 藝文志:
扁鵲內經九卷。
The Inner Classic of Bian Que has nine juan.

640 藝文志:
外經十二卷。
The Outer Classic has twelve juan. The Inner Classic of Bian Que and its accompanying Outer Classic were important works in ancient Chinese medicine, reflecting the theoretical foundations and clinical applications of traditional healing methods.

641 藝文志:
白氏內經三十八卷。
Bai Shi Neijing has thirty-eight juan The Inner Classic of the Bai Family, with its extensive content, contributed significantly to the development and understanding of medical theories in early China.

642 藝文志:
外經三十六卷。
Waijing has thirty-six juan The Outer Classic complements the theoretical framework of the Inner Classic and provides practical applications for diagnosis and treatment in ancient medical practice.

643 藝文志:
旁篇二十五卷。
Pangpian has twenty-five juan The "Pangpian" (Side Chapters) served as an auxiliary resource for scholars and practitioners of traditional Chinese medicine, offering further clarification on medical theories and practices.

644 藝文志:
右醫經七家，二百一十六卷。醫經者，原人血脈經絡骨髓陰陽表裏，以起百病之本，死生之分，而用度箴石湯火所施，調百藥齊和之所宜。至齊之得，猶慈石取鐵，以物相使。拙者失理，以瘉為劇，以死為生。
The above are seven schools in the category of Medical Classics (Yijing), totaling two hundred sixteen volumes. Medical Classics explore the human blood vessels, meridians, bones, marrow, yin-yang balance, and exterior-interior relationships to identify the origins of all diseases, distinguish between life and death, and determine how to apply acupuncture needles, moxibustion stones, herbal decoctions, and fire therapy in order to regulate a hundred medicines and their appropriate combinations. The effectiveness of medicinal formulas is like lodestone attracting iron—each substance acts upon another according to its nature. Unskilled practitioners who fail to understand the principles may treat mild illnesses as severe, and even cause death while claiming it is a cure.

645 藝文志:
五藏六府痺十二病方三十卷。
Fuzang Liufu Bi Shier Bingfang has thirty volumes The "Five Zang Six Fu Obstruction Twelve Disease Prescriptions" is a medical treatise focusing on therapeutic methods for specific ailments affecting internal organs.

646 藝文志:
五藏六府疝十六病方四十卷。
Fuzang Liufu Shan Shiliu Bingfang has forty volumes The "Five Zang Six Fu Hernia Sixteen Disease Prescriptions" is a specialized medical work focusing on treatments for various forms of hernias in traditional Chinese medicine.

647 藝文志:
五藏六府癉十二病方四十卷。
Fuzang Liufu Gu Shier Bingfang has forty volumes The "Five Zang Six Fu Abscess Twelve Disease Prescriptions" is a medical compilation focusing on treatments for abscess-related conditions in traditional Chinese medicine.

648 藝文志:
風寒熱十六病方二十六卷。
Fenghanre Shiliu Bingfang has twenty-six volumes The "Sixteen Disease Prescriptions for Wind, Cold, and Heat" is a medical work addressing ailments attributed to external pathogenic factors in traditional Chinese medicine theory.

649 藝文志:
泰始黃帝扁鵲俞拊方二十三卷。
Taishi Huangdi Bianque Yufu Fang has twenty-three volumes The "Prescriptions of Taishi by Huangdi, Bianque, and Yufu" represents an important collection in traditional Chinese medicine with contributions from multiple historical figures.

650 藝文志:
五藏傷中十一病方三十一卷。
Fuzang Shangzhong Shiyi Bingfang has thirty-one volumes The "Five Zang Injury Eleven Disease Prescriptions" is a specialized medical treatise addressing internal injuries and their treatments in traditional Chinese medicine.

651 藝文志:
客疾五藏狂顛病方十七卷。
Keji Fuzang Kuangdian Bingfang has seventeen volumes The "Prescriptions for External Pathogen-Induced Five Zang Mental Disorders" is a medical work focusing on treating psychiatric conditions in traditional Chinese medicine theory, particularly those attributed to external influences.

652 藝文志:
金創瘲瘛方三十卷。
Jichuang Zhongchi Fang has thirty volumes The "Prescriptions for Wound-Related Convulsions" is a medical compilation addressing treatments for traumatic injuries and related neurological symptoms in traditional Chinese medicine.

653 藝文志:
婦人嬰兒方十九卷。
Furen Ying'er Fang has nineteen volumes The "Prescriptions for Women and Infants" is a specialized medical work in traditional Chinese medicine focusing on gynecological and pediatric treatments.

654 藝文志:
湯液經法三十二卷。
Tangye Jingfa has thirty-two volumes The "Decoction Classic Methods" is a foundational medical treatise detailing the preparation, application, and theoretical basis for herbal decoctions in traditional Chinese medicine.

655 藝文志:
神農黃帝食禁七卷。
Shennong Huangdi Shijin has seven volumes The "Dietary Restrictions of Shennong and Huangdi" is a classical medical work outlining food taboos and guidelines for maintaining health in traditional Chinese medicine theory.
右經方十一家，二百七十四卷。
The above are eleven schools of classical prescriptions, totaling 274 volumes.

656 藝文志:
經方者，本草石之寒溫，量疾病之淺深，假藥味之滋，因氣感之宜，辯五苦六辛，致水火之齊，以通閉解結，反之於平。及失其宜者，以熱益熱，以寒增寒，精氣內傷，不見於外，是所獨失也。故諺曰：「有病不治，常得中醫。」
Classical prescriptions are based on the cold and warm properties of herbs and minerals, assessing the severity of diseases. They utilize the nourishing effects of medicinal flavors according to what is suitable for the body's qi responses. By distinguishing among five bitter tastes and six pungent ones, they achieve a balance between water and fire elements in formulations, thus unblocking obstructions, resolving knots, and restoring harmony to the body. When these principles are misapplied, using heat to exacerbate heat or cold to intensify cold, the vital essence and qi within the body suffer internal injuries that do not manifest externally. This is a unique failure in treatment. Hence, there is a proverb: "If one does not seek treatment for an illness, one often ends up with the care of a moderate physician."

657 藝文志:
容成陰道二十六卷。
Rongcheng Yindao has twenty-six volumes The "Yindao by Rongcheng" is a historical work associated with discussions on women's physiology and intimate matters in ancient Chinese medical literature.

658 藝文志:
務成子陰道三十六卷。
Wuchengzi Yindao has thirty-six volumes The "Yindao by Wuchengzi" is another ancient medical or physiological work focusing on women's intimate health in traditional Chinese literature.

659 藝文志:
堯舜陰道二十三卷。
Yao Shun Yindao has twenty-three volumes The "Yindao of Yao and Shun" is a historical work that, like others in this category, addresses topics related to women's physiology or intimate health from an ancient perspective.

660 藝文志:
湯盤庚陰道二十卷。
Tang Pan Geng Yindao has twenty volumes The "Yindao of Tang, Pan, and Geng" is an ancient work that continues the tradition of discussing women's intimate health or physiological matters in classical Chinese literature.

661 藝文志:
天老雜子陰道二十五卷。
Tianlao Zazi Yindao has twenty-five volumes The "Yindao Miscellaneous Sayings of Tianlao" is a compilation that explores various aspects of women's intimate health, reflecting the diverse perspectives in ancient Chinese medical or physiological literature.

662 藝文志:
天一陰道二十四卷。
Tianyi Yindao has twenty-four volumes The "Yindao of Tianyi" is an ancient work focusing on topics related to women's intimate health and physiology, as seen in classical Chinese medical literature.

663 藝文志:
黃帝三王養陽方二十卷。
Huangdi Sanwang Yangyang Fang has twenty volumes The "Yangyang Prescriptions of Huangdi and the Three Kings" is a traditional Chinese medical work emphasizing techniques to enhance yang vitality, an essential concept in balancing health according to TCM theory.

664 藝文志:
三家內房有子方十七卷。
Sanjia Neifang Youzi Fang has seventeen volumes The "Prescriptions on Conception from Three Schools" is a historical medical work focusing on reproductive health, fertility techniques, and related practices in traditional Chinese medicine literature.

665 藝文志:
右房中八家，百八十六卷。房中者，性情之極，至道之際，是以聖王制外樂以禁內情，而為之節文。傳曰：「先王之作樂，所以節百事也。」樂而有節，則和平壽考。及迷者弗顧，以生疾而隕性命。
The above are eight schools of sexual health (fangzhong), totaling 186 volumes. Sexual practices are the extreme expression of human emotions and desires, reaching the boundary of ultimate principles. Therefore, sage rulers established external forms of music to restrain internal passions and regulated them with proper etiquette. The Classic says: "The ancient kings composed music in order to regulate all affairs." When pleasure is regulated with restraint, harmony and longevity are achieved. But those who become addicted and disregard moderation fall ill and risk their lives.

666 藝文志:
宓戲雜子道二十篇。
Fuxi Zazi Dao has twenty chapters The "Miscellaneous Sayings on the Way of Fuxi" is a philosophical or medical work attributed to Fuxi, reflecting early Chinese thought on health, nature, and human well-being.

667 藝文志:
上聖雜子道二十六卷。
Shangsheng Zazi Dao has twenty-six volumes The "Miscellaneous Sayings on the Dao of Shangsheng" is a classical work that explores philosophical or medical concepts related to health and longevity, as interpreted by ancient sages.

668 藝文志:
道要雜子十八卷。
Dao Yao Zazi has eighteen volumes The "Essentials of the Dao Miscellaneous Sayings" is a compilation discussing core principles and interpretations related to the Way in traditional Chinese philosophy or medicine.

669 藝文志:
黃帝雜子步引十二卷。
Huangdi Zazi Bu Yin has twelve volumes The "Miscellaneous Walking Exercises by Huangdi" is a traditional Chinese work focusing on physical practices for health and longevity, often associated with Daoist or medical traditions.

670 藝文志:
黃帝岐伯按摩十卷。
Huangdi Qibo Anmo has ten volumes The "Anmo by Huangdi and Qibo" is a classical Chinese medical treatise on therapeutic massage, emphasizing the role of touch in restoring health according to traditional theories.

671 藝文志:
黃帝雜子芝菌十八卷。
Huangdi Zazi Zhijun has eighteen volumes The "Miscellaneous Sayings on Medicinal Fungi by Huangdi" is a traditional medical work discussing the properties, uses, and cultivation of various medicinal plants and fungi in Chinese medicine.

672 藝文志:
黃帝雜子十九家方二十一卷。
Huangdi Zazi Shijiujia Fang has twenty-one volumes The "Prescriptions of Nineteen Schools in Huangdi's Miscellaneous Sayings" is a compilation of medical formulas and treatments associated with the Yellow Emperor, reflecting diverse approaches within traditional Chinese medicine.

673 藝文志:
泰壹雜子十五家方二十二卷。
Taiyi Zazi Shiwu Jia Fang has twenty-two volumes The "Prescriptions from Fifteen Schools in Taiyi's Miscellaneous Sayings" is a medical compilation that reflects various therapeutic approaches and theories associated with traditional Chinese medicine practices.

674 藝文志:
神農雜子技道二十三卷。
Shennong Zazi Ji Dao has twenty-three volumes The "Miscellaneous Techniques of Shennong" is a classical work discussing herbal medicine, agricultural practices, and other skills associated with the legendary figure Shennong in traditional Chinese culture.

675 藝文志:
泰壹雜子黃冶三十一卷。
Taiyi Zazi Huangye has thirty-one volumes The "Miscellaneous Writings on Yellow Smelting by Taiyi" is a historical work exploring early Chinese alchemical practices, possibly including metallurgy and medicinal techniques associated with Daoist traditions.
右神僊十家，二百五卷。
The above are ten schools of divine immortals (shenxian), totaling 205 volumes.

676 藝文志:
神僊者，所以保性命之真，而游求於其外者也。聊以盪意平心，同死生之域，而無怵惕於胸中。然而或者專以為務，則誕欺怪迂之文彌以益多，非聖王之所以教也。孔子曰：「索隱行怪，後世有述焉，吾不為之矣。」
Divine Immortals refer to those who preserve the true essence of life and seek transcendence beyond worldly existence. They aim merely to clear the mind, calm emotions, equate life and death, and remain free from fear or anxiety within. However, if some people focus exclusively on such pursuits, then absurd and deceptive writings filled with strange or impractical ideas will multiply endlessly, which is not the way of instruction by sage rulers. Confucius said: "To seek hidden knowledge and act in strange ways, though later generations may recount such things, I will not do so."

677 藝文志:
凡方技三十六家，八百六十八卷。方技者，皆生生之具，王官之一守也。太古有岐伯、俞拊，中世有扁鵲、秦和，蓋論病以及國，原診以知政。漢興有倉公。今其技術晻味，故論其書，以序方技為四種。
In total, there are thirty-six schools of medical arts (fangji), comprising 868 volumes. Medical arts are all means for sustaining life and represent one aspect of the duties held by officials in a well-governed state. In ancient times, there were Qibo and Yufu; in later ages, Bian Que and Qin He. These figures discussed illness in relation to the state, examining diagnoses to understand governance. With the rise of the Han dynasty came Cang Gong. Now that these techniques have faded into obscurity, I will discuss their writings and classify medical arts into four categories.

678 藝文志:
大凡書，六略三十八種，五百九十六家，萬三千二百六十九卷。
In total, the books are categorized under six classifications with thirty-eight types, comprising 596 schools and 13,269 volumes.

URN: ctp:han-shu/yi-wen-zhi