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仲尼稱易有君子之道四焉，曰「卜筮者尚其占」。占也者，先王所以定禍福，決嫌疑，幽贊於神明，遂知來物者也。若夫陰陽推步之學，往往見於墳記矣。然神經怪牒，玉策金繩，關扃於明靈之府，封縢於瑤壇之上者，靡得而闚也。至乃河洛之文，龜龍之圖，箕子之術，師曠之書，緯候之部，鈐決之符，皆所以探抽冥賾，參驗人區，時有可聞者焉。其流又有風角、遁甲、七政、元氣、六日七分、逢占、日者、挺專、須臾、孤虛之術，及望雲省氣，推處祥妖，時亦有以效於事也。而斯道隱遠，玄奧難原，故聖人不語怪神，罕言性命。或開末而抑其端，或曲辭以章其義，所謂「民可使由之，不可使知之」。 |
| | Zhongni claimed that there were four aspects of the Yijing (Book of Changes) that embodied the Way of the gentleman, one of which was "diviners value their divinations." Divination is what the former kings used to determine misfortune and blessings, resolve doubts and uncertainties, secretly seek guidance from spirits and deities, and thus come to know future events. As for the study of yin-yang and astronomical calculations, it is often found in ancient texts and records. However, the mysterious scriptures and strange records, jade tablets and golden cords, which are locked away in the halls of divine spirits and sealed atop jade altars, cannot be glimpsed by anyone. As for the writings of the Yellow River and Luo River, the turtle and dragon diagrams, Ji Zi's methods, Shi Kuang's books, the sections on celestial omens, and the seals and symbols used to make decisions—all these were means by which one could explore hidden mysteries and verify human affairs; occasionally, some accounts of them have been heard. Its branches also included techniques such as Fengjiao, Dunjia, Qi Zheng, Yuanqi, Liu Ri Qi Fen, Fengzhan, Rizhe, Tingzhuan, Xuyu, and Guxu, as well as methods of observing clouds to discern atmospheric conditions and predicting auspicious or ominous signs. At times, these were also effective in practical matters. Yet this doctrine is obscure and distant, profound and difficult to trace back; therefore, the sage did not speak of strange phenomena or spirits, rarely mentioning life and fate. Sometimes they revealed the end but suppressed its beginning; sometimes they used indirect expressions to clarify their meanings—this is what is meant by "the people can be made to follow it, but cannot be made to understand it."
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漢自武帝頗好方術，天下懷協道蓺之士，莫不負策抵掌，順風而屆焉。後王莽矯用符命，及光武尤信讖言，士之赴趣時宜者，皆騁馳穿鑿，爭談之也。故王梁、孫咸名應圖籙，越登槐鼎之任，鄭興、賈逵以附同稱顯，桓譚、尹敏以乖忤淪敗，自是習為內學，尚奇文，貴異數，不乏於時矣。是以通儒碩生，忿其姦妄不經，奏議慷慨，以為宜見藏擯。子長亦云：「觀陰陽之書，使人拘而多忌。」蓋為此也。 |
| | During the Han dynasty, since Emperor Wu showed a particular interest in esoteric arts and techniques, people throughout the land who possessed knowledge of Daoist skills or crafts all carried their scrolls and struck their palms with confidence, arriving by following the prevailing winds. Later, Wang Mang falsely used talismans and prophecies; and Emperor Guangwu especially believed in prophetic sayings. Scholars who sought to align themselves with the times all rushed forward, fabricating arguments, and competed to discuss them. Thus, Wang Liang and Sun Xian, whose names corresponded to those in the diagrams and records, were promoted to important positions. Zheng Xing and Jia Kui became prominent by aligning themselves with these trends; while Huan Tan and Yin Min suffered downfall due to their opposition. From then on, this practice was regarded as an inner discipline, valuing strange texts and rare numbers, and such pursuits never lacked followers in the times. Therefore, learned scholars of great erudition were indignant at these fraudulent and absurd claims; they submitted impassioned memorials arguing that such works should be confiscated and banned. Zichang also said: "Studying books on yin-yang makes people narrow-minded and full of taboos." This is the reason.
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夫物之所偏，未能無蔽，雖云大道，其荬或同。若乃詩之失愚，書之失誣，然則數術之失，至於詭俗乎？如令溫柔敦厚而不愚，斯深於詩者也；疏通知遠而不誣，斯深於書者也；極數知變而不詭俗，斯深於數術者也。故曰：「苟非其人，道不虛行。」意者多迷其統，取遣頗偏，甚有雖流宕過誕亦失也。 |
| | Indeed, any partial perspective cannot avoid being biased; although it may be called the great Way, its errors might still coincide. If poetry's flaw leads to foolishness and the Shu (Book of Documents)'s flaw results in false accusations, then does the flaw of numerological arts lead even to deceiving society? If one can be gentle and sincere without falling into foolishness, this is a profound understanding of poetry; if one can be clear-minded and knowledgeable about distant matters without spreading false accusations, this is a profound grasp of the Shu (Book of Documents); if one can master numerological calculations and understand change without deceiving society, this is a profound comprehension of the numerical arts. Hence it is said: "If not for the right person, the Way does not travel in vain." It seems that many are confused about its overall principle, and their interpretations tend to be somewhat biased. Indeed, some have strayed so far into extravagance as to lose the way entirely.
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中世張衡為陰陽之宗，郎顗咎徵最密，餘亦班班名家焉。其徒亦有雅才偉德，未必體極蓺能。今蓋糾其推變尤長，可以弘補時事，因合表之云。 |
| | In the middle period of history, Zhang Heng was regarded as the master of yin-yang studies; Lang Yi's predictions about ominous signs were most precise. Others also became well-known experts in their own right. Some of his disciples also possessed refined talents and great virtue, though they did not necessarily embody the ultimate mastery of these arts. Now I have compiled those who were especially skilled in analyzing change, as their work can help address current affairs; thus, they are listed here.
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任文公，巴郡閬中人也。父文孫，明曉天官風角祕要。文公少修父術，州辟從事。哀帝時，有言越巂太守欲反，刺史大懼，遣文公等五從事檢行郡界，潛伺虛實。共止傳舍，時暴風卒至，文公遽趣白諸從事促去，當有逆變來害人者，因起駕速驅。諸從事未能自發，郡果使兵殺之，文公獨得免。 |
| | Ren Wengong was a native of Langzhong, Ba Jun. His father, Ren Wensun, was well-versed in the secret essentials of celestial officials and Fengjiao (wind-angle divination). Wengong, when young, studied his father's techniques and was appointed as an official by the state. During the reign of Emperor Ai, there were rumors that the governor of Yuegui was going to rebel. The regional inspector became greatly alarmed and sent Wengong and four other officials to inspect the boundaries of the commandery in secret, seeking to determine whether the report was true or false. They were staying at an inn when a sudden violent wind suddenly arrived. Wengong immediately urged the other officials to quickly leave, saying that there would be an adverse change coming to harm people. He then had his carriage prepared and hurriedly departed. The other officials were not yet able to depart when the commandery indeed sent soldiers to kill them, but Wengong alone was spared.
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後為治中從事。時天大旱，白刺史曰：「五月一日，當有大水，其變已至，不可防救，宜令吏人豫為其備。」刺史不聽，文公獨儲大船，百姓或聞，頗有為防者。到其日旱烈，文公急命促載，使白刺史，刺史笑之。日將中，天北雲起，須臾大雨，至晡時，湔水涌起十餘丈，突壞廬舍，所害數千人。文公遂以占術馳名。辟司空掾。平帝即位，稱疾歸家。 |
| | Later he became a Zhizhong official (an assistant in administrative affairs). At that time, there was a severe drought. He told the regional inspector: "On the first day of the fifth month, there will be heavy rain. The change has already occurred; it cannot be prevented or mitigated. Officials and commoners should prepare in advance." The regional inspector did not listen, but Wengong personally stored large boats. Some of the common people heard about this and took some precautions. On that day, the drought was still severe; Wengong urgently ordered preparations for loading and informed the regional inspector, who laughed at him. As the sun approached noon, dark clouds gathered in the north. In a short while, heavy rain fell. By the time of bu (around 3–5 PM), the Jianshui River surged more than ten zhang high, suddenly destroying houses and injuring several thousand people. Wengong thus became famous for his divinatory skills. He was appointed as a Shikong yuan (an official in the Ministry of Works). When Emperor Ping ascended the throne, he claimed illness and returned home.
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王莽篡後，文公推數，知當大亂，乃課家人負物百斤，環舍趨走，日數十，時人莫知其故。後兵寇並起，其逃亡者少能自脫，惟文公大小負糧捷步，悉得完免。遂奔子公山，十餘年不被兵革。 |
| | After Wang Mang usurped the throne, Wengong calculated and realized that great chaos was to come. He then instructed his family members to carry a hundred jin of goods each, circling around their house in brisk walking for dozens of times daily; at the time, no one knew why he did this. Later, when bandits and rebels rose up together, those who fled had few who could escape successfully. Only Wengong's family members, both young and old, were able to carry food supplies and move swiftly, thus escaping unharmed. He then fled to Zigong Mountain, where for more than ten years he remained untouched by war.
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公孫述時，蜀武擔石折。文公曰：「噫！西州智士死，我乃當之。」自是常會聚子孫，設酒食。後三月果卒。故益部為之語曰：「任文公，智無雙。」 |
| | During the time of Gongsun Shu, a stone pillar in Wudan, Shu, cracked. Wengong said: "Ah! The wise man of the western region is about to die, and I am destined to be it." From then on, he often gathered his descendants, providing them with wine and food. Three months later, he indeed died. Therefore, the people of Yizhou said: "Ren Wengong—his wisdom has no equal."
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郭憲字子橫，汝南宋人也。少師事東海王仲子。時王莽為大司馬，召仲子，仲子欲往。憲諫曰：「禮有來學，無有往教之義。今君賤道畏貴，竊所不取。」仲子曰：「王公至重，不敢違之。」憲曰：「今正臨講業，且當訖事。」仲子從之，日晏乃往。莽問：「君來何遲？」仲子具以憲言對，莽陰奇之。及後篡位，拜憲郎中，賜以衣服。憲受衣焚之，逃于東海之濱。莽深忿恚，討逐不知所在。 |
| | Guo Xian, courtesy name Ziheng, was a native of Nan Song, Runan. As a youth, he studied under Donghai Wang Zhongzi. At that time, Wang Mang was the Da Sima (Grand Marshal) and summoned Zhongzi; Zhongzi wanted to go. Xian advised: "According to rites, there is the principle of students coming to learn, but none that a teacher should go to teach. Now you are degrading the Way and fearing power—this I secretly disapprove." Zhongzi said: "The Duke Wang is of utmost importance; I dare not disobey him." Xian said: "Now we are just about to begin a lecture on the subject, and you should finish it first." Zhongzi followed his advice and went only after dusk. Wang Mang asked: "Why did you come so late?" Zhongzi fully answered with Xian's words, and Wang Mang secretly found him remarkable. After Wang Mang usurped the imperial throne, he appointed Xian as Langzhong (an official title) and bestowed clothes upon him. Xian accepted the clothes but burned them, then fled to the coast of Donghai. Wang Mang was deeply angry and resentful, and he searched for and pursued him without success, never learning his whereabouts.
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光武即位，求天下有道之人，乃徵憲拜博士。再遷，建武七年，代張堪為光祿勳。從駕南郊。憲在位，忽回向東北，含酒三潠。執法奏為不敬。詔問其故。憲對曰：「齊國失火，故以此厭之。」後齊果上火災，與郊同日。 |
| | When Emperor Guangwu ascended the throne and sought virtuous men throughout the land, he summoned Xian and appointed him as a Bohu (Doctor of Literature). After two successive promotions, in the seventh year of Jianwu, he succeeded Zhang Kan as Guangluxun. He followed the emperor on a procession to the southern suburbs for sacrifices. While in his position, Xian suddenly turned toward the northeast and poured three sprays of wine. The official in charge of law reported this as an act of disrespect. An imperial edict was issued to inquire about the reason. Xian replied: "A fire has broken out in Qi State, so I did this to ward it off." Later, a fire indeed occurred in Qi, on the same day as the sacrifice at the southern suburbs.
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八年，車駕西征隗囂，憲諫曰：「天下初定，車駕未可以動。」憲乃當車拔佩刀以斷車靷。帝不從，遂上隴。其後潁川兵起，乃回駕而還。帝歎曰：「恨不用子橫之言。」 |
| | In the eighth year, when the emperor planned to personally lead a western campaign against Wei Qiao, Xian advised: "The empire has just been pacified; it is not yet appropriate for the imperial procession to move." Xian then stepped forward and drew his sword to cut the reins of the emperor's carriage. The emperor did not heed this advice, and proceeded onto Long Mountain. Later, when a rebellion broke out in Yingchuan, the emperor turned back and returned. The emperor sighed: "I regret not heeding Ziheng's advice."
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時匈奴數犯塞，帝患之，乃召百僚廷議。憲以為天下疲敝，不宜動眾。諫爭不合，乃伏地稱眩瞀，不復言。帝令兩郎扶下殿，憲亦不拜。帝曰：「常聞『關東觥觥郭子橫』，竟不虛也。」憲遂以病辭退，卒於家。 |
| | At that time, the Xiongnu frequently violated the frontier; the emperor was troubled by this and summoned all officials for a court discussion. Xian believed that the empire was exhausted and should not mobilize large forces. When his advice was rejected, he fell to the ground, claiming dizziness and confusion, and said no more. The emperor ordered two attendants to carry him down from the hall, but Xian did not bow in submission. The emperor said: "I have often heard of 'the upright Guo Ziheng from the east of the Passes'—it turns out this is not unfounded." Xian then resigned on grounds of illness and died at home.
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許楊字偉君，汝南平輿人也。少好術數。王莽輔政，召為郎，稍遷酒泉都尉。及莽篡位，楊乃變姓名為巫醫，逃匿它界。莽敗，方還鄉里。 |
| | Xu Yang, courtesy name Weijun, was a native of Pingyu, Runan. As a youth, he had an interest in numerological arts. When Wang Mang assisted in governance, he was summoned as a Lang official and gradually promoted to Duwei of Jiuquan. After Wang Mang usurped the throne ， Yang changed his name and pretended to be a witch-doctor, hiding in another region. After Wang Mang's downfall, he returned to his hometown.
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汝南舊有鴻郤陂，成帝時，丞相翟方進奏毀敗之。建武中，太守鄧晨欲修復其功，聞楊曉水脈，召與議之。楊曰：「昔成帝用方進之言，尋而自夢上天，天帝怒曰：『何故敗我濯龍淵？』是後民失其利，多致飢困。時有謠歌曰：『敗我陂者翟子威，飴我大豆，亨我芋魁。反乎覆，陂當復。』昔大禹決江疏河以利天下，明府今興立廢業，富國安民，童謠之言，將有徵於此。誠願以死效力。」晨大悅，因署楊為都水掾，使典其事。楊因高下形埶，起塘四百餘里，數年乃立。百姓得其便，累歲大稔。 |
| | The old Hongxi Pools in Runan were originally constructed; during the reign of Emperor Cheng, Chancellor Di Fangjin recommended their destruction and collapse. In the middle of the Jianwu period, when the governor Deng Chen wanted to restore this project, he heard that Yang understood water veins and summoned him for discussion. Yang said: "In the past, Emperor Cheng followed Fangjin's advice. Soon after, he dreamed of ascending to heaven, where the Heavenly Emperor angrily asked: 'Why did you destroy my Zhuolong Spring?' After that, the people lost its benefits and many suffered from hunger and hardship. At that time there was a folksong which said: "He who destroyed my pools is Zhai Ziwei; he feeds me soybeans, and cooks my taro." "Turn it over again—the pools will be restored." In the past, Dayu dredged the Yangtze and channeled the Yellow River to benefit all under heaven. Now, your honor is reviving an abandoned project, enriching the state and securing its people; these children's songs will surely be proven true in this case. I sincerely wish to devote my life to this effort." Chen was greatly pleased and appointed Yang as Du Shui Yuan (an official in charge of water management), entrusting him with overseeing the project. Yang took advantage of the terrain's high and low points, constructing embankments over four hundred li in length; it took several years to complete. The people benefited greatly from this project, and for many years there were abundant harvests.
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初，豪右大姓因緣陂役，競欲辜較在所，楊一無聽，遂共譖楊受取賕賂。晨遂收楊下獄，而械輒自解。獄吏恐，遽白晨。晨驚曰：「果濫矣。太守聞忠信可以感靈，今其效乎！」即夜出楊，遣歸。時天大陰晦，道中若有火光照之，時人異焉。後以病卒。晨於都官為楊起廟，圖畫形像，百姓思其功績，皆祭祀之。 |
| | Initially, powerful and wealthy families took advantage of the pool project's labor obligations, competing to exploit those under their jurisdiction. Yang refused all such requests, so they conspired together to falsely accuse him of accepting bribes. Chen then arrested Yang and put him in prison, but the shackles would repeatedly fall off by themselves. The jailer was frightened and quickly reported this to Chen. Chen exclaimed in alarm: "Indeed, I have been unjust." The governor had heard that loyalty and faith could move spirits—now this is being proven!" He immediately released Yang at night and sent him back home. At the time, the sky was heavily overcast with darkness, yet along the road there seemed to be a light illuminating his way; people at the time found this extraordinary. Later, he died of illness. Chen built a temple for Yang in the capital's official district and had his likeness painted; the people, remembering his achievements, all honored him with sacrifices.
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高獲字敬公，汝南新息人也。為人尼首方面。少遊學京師，與光武有舊。師事司徒歐陽歙。歙下獄當斷，獲冠鐵冠，帶鈇鑕，詣闕請歙。帝雖不赦，而引見之。謂曰：「敬公，朕欲用子為吏，宜改常性。」獲對曰：「臣受性於父母，不可改之於陛下。」出便辭去。 |
| | Gao Huo, courtesy name Jinggong, was a native of Xinxi, Ruyang. He was a man with a broad forehead and a square face. As a young man, he studied in the capital city and had an old acquaintance with Emperor Guangwu. He studied under Siku Ouyang Shi as his teacher. When Ouyang Shi was imprisoned and awaiting judgment, Gao Huo put on an iron helmet, fastened a halberd to his belt, and went to the palace gate to plead for Ouyang Shi. Although the emperor did not pardon him, he summoned Gao Huo for an audience. He said to him: "Jinggong, I wish to appoint you as an official; you should change your usual nature." Gao Huo replied: "I received my nature from my parents, and I cannot alter it for Your Majesty." He then left immediately after the audience.
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三公爭辟不應。後太守鮑昱請獲，既至門，令主簿就迎，主簿曰但使騎吏迎之，獲聞之，即去。昱遣追請獲，獲顧曰：「府君但為主簿所欺，不足與談。」遂不留。時郡境大旱。獲素善天文，曉遁甲，能役使鬼神。昱自往問何以致雨，獲曰：「急罷三部督郵，明府當自北出，到三十里亭，雨可致也。」昱從之，果得大雨。每行縣，輒軾其閭。獲遂遠遁江南，卒於石城。石城人思之，共為立祠。 |
| | The Three Excellencies vied to appoint him, but he refused all offers. Later, the governor Bao Yu invited Gao Huo. After he arrived at the gate, the county magistrate sent a clerk to greet him. The clerk said only a mounted official should be sent to welcome him; upon hearing this, Gao Huo immediately left. Bao Yu then sent someone to chase after and invite him back, but Gao Huo turned around and said: "The governor has been deceived by his clerk; there is no need to speak with such a person." And so he did not stay. At that time, the region under the commandery was suffering from a severe drought. Gao Huo had always been skilled in astronomy and proficient in Dunjia divination, capable of commanding spirits and deities. Bao Yu personally went to ask what could be done to bring rain. Gao Huo said: "Urgently dismiss the three postal supervisors; if you, the magistrates, go out from the north and proceed to the thirty-li pavilion, it will bring rain." Bao Yu followed his advice, and indeed, heavy rain fell. Whenever he traveled to the counties on official business, he would always visit their neighborhoods. Gao Huo then fled far south of the Yangtze River and died in Shicheng. The people of Shicheng, remembering him, jointly built a shrine for him.
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王喬者，河東人也。顯宗世，為葉令。喬有神術，每月朔望，常自縣詣臺朝。帝怪其來數，而不見車騎，密令太史伺望之。言其臨至，輒有雙鳧從東南飛來。於是候鳧至，舉羅張之，但得一隻舄焉。乃詔尚方邺視，則四年中所賜尚書官屬履也。每當朝時，葉門下鼓不擊自鳴，聞於京師。後天下玉棺於堂前，吏人推排，終不搖動。喬曰：「天帝獨召我邪？」乃沐浴服飾寢其中，蓋便立覆。宿昔葬於城東，土自成墳。其夕，縣中牛皆流汗喘乏，而人無知者。百姓乃為立廟，號葉君祠。牧守每班錄，皆先謁拜之。吏人祈禱，無不如應。若有違犯，亦立能為祟。帝乃迎取其鼓，置都亭下，略無復聲焉。或云此即古仙人王子喬也。 |
| | Wang Qiao was a native of Hedong. During the reign of Emperor Xianzong, he served as magisterial official (ling) of Ye. Wang Qiao possessed supernatural skills; on each new moon and full moon, he would often travel from the county to the imperial court for audience. The emperor found it strange that he came frequently without being seen with a retinue or horsemen, and secretly ordered the Grand Historian to observe him. It was said that whenever he was about to arrive, a pair of mandarin ducks would always fly in from the southeast. At that time, they waited for the goose to arrive, raised a net to catch it, but only caught one shoe. The emperor then summoned the Office of Imperial Works (Shangfang) to examine it, and they found that it was a shoe given by the emperor to officials in the Ministry of Works four years earlier. Each time he attended court, the drum beneath the gate of Ye would ring by itself without being struck, and this was heard in the capital. Later, a jade coffin appeared before his hall; officials tried to move it, but it would not budge at all. Qiao said: "Is the Heavenly Emperor summoning me alone?" He then bathed, dressed properly, and lay down inside it; as soon as he did so, the lid closed immediately. After a night's time, he was buried east of the city, where the earth formed a mound by itself. That same evening, all the oxen in the county sweated and panted with exhaustion, but no one knew why. The people then built a temple for him, naming it Ye Jun Ci (Temple of Lord Ye). Whenever magistrates and officials arrived in the region, they would first pay homage to his shrine. Officials and commoners who prayed at the temple found their wishes fulfilled without fail. If anyone violated or disrespected it, misfortunes would immediately befall them. The emperor then had the drum brought to the capital and placed beneath a pavilion in the palace, but it never made another sound. Some say this was none other than the ancient immortal Wang Ziqiao.
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謝夷吾字堯卿，會稽山陰人也。少為郡吏，學風角占候。太守第五倫擢為督郵。時烏程長有臧釁，倫使收案其罪。夷吾到縣，無所驗，但望閤伏哭而還。一縣驚怪，不知所為。及還，白倫曰：「竊以占候，知長當死。近三十日，遠不過六十日，遊魂假息，非刑所加，故不收之。」倫聽其言，至月餘，果有驛馬齎長印綬，上言暴卒。倫以此益禮信之。 |
| | Xie Yiwu, courtesy name Yaoqing, was a native of Shanyin, Kuaiji. As a young man he served as an official in the commandery and studied Fengjiao zhanhou (a system for divining by wind directions and weather signs). The governor Di Wu Lun promoted him to postal supervisor. At that time, the magisterial official of Wucheng had committed hidden crimes; Governor Di Wu Lun ordered Xie Yiwu to investigate and bring charges against him. When Xie Yiwu arrived at the county, he found no evidence of wrongdoing; instead, he simply gazed at the magisterial office and wept bitterly before returning. The entire county was shocked and puzzled, unsure what to make of it. When he returned, he reported to Di Wu Lun: "I have secretly used my divination skills and know that the magisterial official will die. He is expected to die within thirty days at most, or no more than sixty days; his spirit is already wandering and barely clinging to life. Therefore, I did not arrest him." Di Wu Lun listened to his words; after more than a month, indeed there came a courier horse carrying the magisterial seal and insignia, reporting that he had died suddenly. Governor Di Wu Lun thus held him in even greater respect and trust.
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舉孝廉，為壽張令，稍遷荊州刺史，遷鉅鹿太守。所在愛育人物，有善績。及倫作司徒，令班固為文薦夷吾曰：「臣聞堯登稷、契，政隆太平；舜用皋陶，政致雍熙。殷、周雖有高宗、昌、發之君，猶賴傅說、呂望之策，故能克崇其業，允協大中。竊見鉅鹿太守會稽謝夷吾，出自東州，厥土塗泥，而英姿挺特，奇偉秀出。才兼四科，行包九德，仁足濟時，知周萬物。加以少膺儒雅，韜含六籍，推考星度，綜校圖錄，探賾聖祕，觀變歷徵，占天知地，與神合契，據其道德，以經王務。昔為陪隸，與臣從事，奮忠毅之操，躬史魚之節，董臣嚴綱，勖臣懦弱，得以免戾，寔賴厥勳。及其應選作宰，惠敷百里，降福彌異，流化若神，爰牧荊州，威行邦國。奉法作政，有周、召之風；居儉履約，紹公儀之操。尋功簡能，為外臺之表；聽聲察實，為九伯之冠。遷守鉅鹿，政合時雍。德量績謀，有伊、呂、管、晏之任；闡弘道奧，同史蘇、京房之倫。雖密勿在公，而身出心隱，不殉名以求譽，不馳騖以要寵，念存遜遁，演志箕山。方之古賢，實有倫序；採之於今，超焉絕俗。誠社稷之元龜，大漢之棟甍。宜當拔擢，使登鼎司，上令三辰順軌於歷象，下使五品咸訓于嘉時，必致休徵克昌之慶，非徒循法奉職而已。臣以頑駑，器非其疇，尸祿負乘，夕惕若厲。願乞骸骨，更授夷吾，上以光七曜之明，下以厭率土之望，庶令微臣塞咎免悔。」 |
| | He was recommended as a filial and upright official (xiulian), became magisterial officer of Shuzhang, gradually advanced to Inspector of Jingzhou, and later served as governor of Ju Lu. Wherever he was stationed, he loved and nurtured people, achieving notable accomplishments. When Di Wu Lun became Siku (Minister of Works), he ordered Ban Gu to compose a recommendation for Xie Yiwu, saying: "I have heard that when Yao appointed Ji and Xi, the administration flourished in an age of peace; Shun employed Gao Tao, and governance reached a state of harmony and prosperity. The Yin and Zhou dynasties, though they had great rulers such as Gaozong of Yin, King Tang, and King Wu, still relied on the strategies of Fu Yue and Jiang Taigong to achieve their success and truly align with the grand principle of balance. I have observed Xie Yiwu, the governor of Ju Lu from Kuaiji, who hails from the eastern states, a land known for its muddy soil. Yet he stands out with extraordinary talent and remarkable distinction. His talents encompass all four categories of excellence, his conduct embodies the nine virtues; his benevolence is sufficient to aid the times, and his wisdom comprehends all things. Moreover, from a young age he embraced Confucian learning and concealed within him the six classical texts; he studied celestial measurements, examined maps and records, explored profound secrets of sages, observed changes in historical omens, divined the heavens and understood the earth, harmonizing with divine will. He based his conduct on morality to manage state affairs. In the past, when he was my subordinate and worked with me, he displayed a spirit of loyalty and courage, personally exemplifying the integrity of Shi Yu. He enforced strict discipline over officials and encouraged those who were weak, enabling us to avoid wrongdoing; this was truly due to his merit. When he was selected for office as a magisterial official, his benevolence spread across the hundred li region; blessings poured down in abundance and miracles followed. When he governed Jingzhou, his authority extended throughout the states. He administered justice with law and governance, embodying the style of Zhou Gong and Zhao Gong; Living simply and adhering to his word, he followed the conduct of Gongyi. He sought capable individuals and promoted merit, setting an example for officials in the outer courts; He listened to words and examined facts, standing at the pinnacle among the Nine Barbarian Chieftains. When he was transferred to serve as governor of Ju Lu, his governance harmonized with the times and brought peace. His virtue, capacity, achievements, and strategies were equal to those of Yi Yin, Jiang Taigong, Guan Zhong, and Yan Ying. He expounded profound truths of the Way, comparable to figures such as Shisu and Jing Fang. Though he was diligently devoted to public service, his heart remained withdrawn; he did not sacrifice himself for fame or rush about seeking favor. He cherished humility and retreat, following the example of Ji Shan in cultivating his aspirations. Compared to ancient sages, he truly belonged among their ranks; Measured by today's standards, he surpassed the ordinary and stood apart from the world. He was indeed a guiding oracle for the state, a pillar of the great Han dynasty. He should be promoted and appointed to a high office, so that above he may ensure the three celestial bodies follow their proper courses in astronomical calculations, and below he may guide the five ranks of officials through moral instruction at auspicious times. This would surely bring blessings and prosperity—not merely adhering to laws and fulfilling duties alone. I, being dull and unworthy, am not of the same caliber as he; I hold office without merit, burdened with a salary for which I am unfit. Each evening I feel as if walking on thin ice, filled with anxiety. I humbly request to resign my position and have Xie Yiwu appointed in my place. This would honor the brilliance of the seven celestial bodies above, satisfy the hopes of all under heaven below, and allow this humble servant to avoid guilt and regret."
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後以行春乘柴車，從兩吏，冀州刺史上其儀序失中，有損國典，左轉下邳令。豫剋死日，如期果卒。敕其子曰：「漢末當亂，必有發掘露骸之禍。」使懸棺下葬，墓不起墳。 |
| | Later, when traveling on an official spring tour in a simple wooden cart with only two attendants, the Inspector of Ji Zhou reported that his ceremonial conduct was inappropriate and violated state regulations. As punishment, he was demoted to magisterial officer of Xiapi. He foretold the day of his death in advance, and as predicted, he died on that very day. He gave orders to his son: "At the end of the Han dynasty, chaos will arise, and there will surely be a calamity in which graves are dug up and bones exposed." He instructed that his coffin should be suspended for burial and that no mound should be built over the tomb.
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時博士勃海郭鳳亦好圖讖，善說災異，吉凶占應。先自知死期，豫令弟子市棺斂具，至其日而終。 |
| | At that time, Doctor Bu Hai Guo Feng also had a fondness for divination texts and was skilled in interpreting omens of disasters and anomalies, accurately predicting auspicious or ominous events. He foreknew the date of his own death and beforehand ordered his disciples to purchase a coffin and burial supplies; on that day, he passed away as predicted.
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楊由字哀侯，蜀郡成都人也。少習易，并七政、元氣、風雲占候。為郡文學掾。時有大雀夜集於庫樓上，太守廉范以問由。由對曰：「此占郡內當有小兵，然不為害。」後二十餘日，廣柔縣蠻夷反，殺傷長吏，郡發庫兵擊之。又有風吹削哺，太守以問由。由對曰：「方當有薦木實者，其色黃赤。」頃之，五官掾獻橘數包。 |
| | Yang You, courtesy name Aihou, was a native of Chengdu, Shu Jun. As a young man he studied the Yijing (Book of Changes), as well as the Seven Officials, Yuanqi (Primordial Qi), and divination by wind and clouds. He served as an official in charge of literary affairs for the commandery. At that time, a large bird gathered on top of the granary tower at night; Governor Lian Fan asked Yang You about it. Yang You replied: "This omen indicates that there will be a minor military disturbance within the commandery, but it will not cause harm." After more than twenty days, the barbarians of Guangrou Xian rebelled, killing and injuring officials; the commandery dispatched troops from the granary to attack them. There was also an instance when wind blew away food crumbs, and Governor Lian Fan again consulted Yang You about it. Yang You replied: "Soon there will be someone recommending a fruit-bearing tree, its color yellow and red." Shortly afterward, an official of the Five Officials Office presented several packages of tangerines.
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由嘗從人飲，敕御者曰：「酒若三行，便宜嚴駕。」既而趣去。後主人舍有鬥相殺者，人請問何以知之。由曰：「向社中木上有鳩鬥，此兵賊之象也。」其言多驗。著書十餘篇，名曰其平。終于家。 |
| | Yang You once accompanied someone to a drinking gathering, and he instructed the driver: "If three rounds of wine are served, we should immediately prepare to leave." As predicted, he hurriedly left. Later, there was a fight resulting in murder at the host's residence; someone asked how he had known about it beforehand. Yang You said: "Earlier, there were jiaos fighting on a tree in the ancestral shrine; this was an omen of weapons and thieves." Many of his predictions proved accurate. He authored more than ten essays, titled Qiping. He died at home.
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李南字孝山，丹陽句容人也。少篤學，明於風角。和帝永元中，太守馬棱坐盜賊事被徵，當詣廷尉，吏民不寧，南特通謁賀。棱意有恨，謂曰：「太守不德，今當即罪，而君反相賀邪？」南曰：「旦有善風，明日中時應有吉問，故來稱慶。」旦日，棱延望景晏，以為無徵；至晡，乃有驛使齎詔書原停棱事。南問其遲留之狀。使者曰：「向度宛陵浦里斻，馬踠足，是以不得速。」棱乃服焉。後舉有道，辟公府，病不行，終於家。 |
| | Li Nan, courtesy name Xiaoshan, was a native of Jurong, Danyang. As a youth he was devoted to learning and well-versed in wind-angle divination. During the Yongyuan period of Emperor He, when Governor Ma Leng was summoned for investigation over bandit-related matters and was to appear before the Minister of Justice, officials and commoners were uneasy; only Nan specially paid respects with a formal visit. Leng was displeased and said: "The governor has no virtue, and now I am about to be punished; yet you come to congratulate me?" Nan said: "This morning there was a favorable wind, and tomorrow at noon there should be good news; that is why I have come to offer congratulations." The next day, Leng waited until the sun was high in the sky, thinking no sign would appear. By dusk, a courier arrived bearing an imperial decree pardoning and halting Leng's case. Nan asked about the delay in its arrival. The messenger said: "Earlier, when crossing the Puli ford at Wanling, my horse sprained its foot; that is why it could not arrive quickly." Leng was then convinced. Later, he was recommended as a man of virtue and integrity, and invited to serve in the public office, but declined due to illness; he died at home.
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南女亦曉家術，為由拳縣人妻。晨詣爨室，卒有暴風，婦便上堂從姑求歸，辭其二親。姑不許，乃跪而泣曰：「家世傳術，疾風卒起，先吹灶突及井，此禍為婦女主爨者，妾將亡之應。」因著其亡日。乃聽還家，如期病卒。 |
| | Nan's daughter also understood her family's divination techniques, and became the wife of a native of Youquan Xian. In the morning she went to the kitchen, and suddenly there was a violent wind; the woman immediately went upstairs to her mother-in-law's room and requested to return home, bidding farewell to her parents. The mother-in-law refused, so she knelt and wept, saying: "Our family has passed down the art of divination for generations. A sudden strong wind arose, first blowing at the stove chimney and well; this is an omen of disaster for a woman who manages the kitchen. This must be the sign that I am about to die." She then specified the exact day of her death. Her mother-in-law then allowed her to return home, and she died as predicted by illness on that date.
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李郃字孟節，漢中南鄭人也。父頡，以儒學稱，官至博士。郃襲父業，遊太學，通五經。善河洛風星，外質朴，人莫之識。縣召署幕門候吏。 |
| | Li He, courtesy name Mengjie, was a native of Nanzheng, Hanzhong. His father, Ji, was renowned for his Confucian learning and held the post of Doctor (of Literature). He followed in his father's footsteps, studied at the Imperial Academy, and mastered the Five Classics. He was skilled in divination related to the Yellow River, Luo River, and wind stars; outwardly he appeared simple and unassuming, so people did not recognize him. The county summoned him to serve as a clerk in charge of the gate watch.
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和帝即位，分遣使者，皆微服單行，各至州縣，觀採風謠。使者二人當到益部，投郃候舍。時夏夕露坐，郃因仰觀，問曰：「二君發京師時，寧知朝廷遣二使邪？」二人默然，驚相視曰：「不聞也。」問何以知之。郃指星示云：「有二使星向益州分野，故知之耳。」 |
| | After Emperor He ascended the throne, he dispatched envoys separately; all of them traveled in plain clothes and alone to various commanderies and counties to observe and collect folk songs. Two of these envoys were scheduled to arrive at Yizhou, and they lodged at He's gatehouse. At the time, on a summer evening when he was sitting outside in the dew, He looked up and asked: "When you two left the capital, did you know that the imperial court had sent two envoys?" The two men were silent for a moment, then looked at each other in surprise and said: "We did not hear about it." They asked how he knew. He pointed to the stars and explained: "There are two envoy stars heading toward the constellation of Yizhou, so I knew."
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後三年，其使者一人拜漢中太守，郃猶為吏，太守奇其隱德，召署戶曹史。時大將軍竇憲納妻，天下郡國皆有禮慶，郡亦遣使。郃進諫曰：「竇將軍椒房之親，不修禮德，而專權驕恣，危亡之禍可翹足而待，願明府一心王室，勿與交通。」太守固遣之，郃不能止，請求自行，許之。郃遂所在留遲，以觀其變。行至扶風，而憲就國自殺，支黨悉伏其誅，凡交通憲者，皆為免官，唯漢中太守不豫焉。 |
| | Three years later, one of those envoys was appointed as the governor of Hanzhong; He remained a minor official. The governor admired his hidden virtue and summoned him to serve as an officer in charge of household affairs. At that time, the Grand General Dou Xian was taking a new wife; all commanderies and states across the empire sent gifts and congratulations, and this commandery also dispatched envoys. He advised: "General Dou is a relative of the imperial harem, yet he does not cultivate propriety and virtue but instead monopolizes power and behaves arrogantly. The disaster of his downfall can be expected in an instant; I hope you, my lord, will remain loyal to the royal house and have no dealings with him." The governor insisted on sending envoys anyway; He could not stop it, so he requested to go himself, and the request was granted. He then deliberately delayed at each location along the way in order to observe developments. When he reached Fufeng, Dou Xian had already committed suicide upon being sent to his fief; all of his associates were executed. All officials who had had dealings with him were dismissed from office, but the governor of Hanzhong was not involved.
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郃歲中舉孝廉，五遷尚書令，又拜太常。元初四年，代袁敞為司空，數陳得失，有忠臣節。在位四年，坐請託事免。 |
| | Within a year He was recommended as Filial and Upright, underwent five promotions to become Minister of the Interior, and later was appointed Minister of Ceremonies. In the fourth year of Yuanchu, he succeeded Yuan Chang as Minister of Works; he frequently presented memorials on matters of governance and demonstrated the integrity of a loyal minister. He held office for four years but was dismissed due to involvement in an incident of making improper requests or intercessions.
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安帝崩，北鄉侯立，復為司徒。及北鄉侯病，郃陰與少府河南陶範、步兵校尉趙直謀立順帝，會孫程等事先成，故郃功不顯。明年，坐吏民疾病，仍有災異，賜策免。將作大匠翟酺上郃「潛圖大計，以安社稷」，於是錄陰謀之功，封郃涉都侯，辭讓不受。年八十餘，卒於家。門人上黨馮冑獨制服，心喪三年，時人異之。 |
| | After Emperor An died and Beixiang Hou ascended the throne, He was again appointed as Minister of Instruction. When Beixiang Hou fell ill, He secretly conspired with Tao Fan, Minister of Lesser Works from Henan, and Zhao Zhi, Commandant of the Foot Cavalry, to install Emperor Shun. However, before their plan could be carried out, Sun Cheng and others had already acted first; thus, He's contribution remained unacknowledged. The following year, he was dismissed with an imperial decree due to the illness of officials and commoners, as well as ongoing disasters and omens. Zhai Pu, the Chief Architect of Works, submitted a memorial praising He for "secretly planning great strategies to stabilize the state," and thus his contribution in the secret plot was recognized; he was conferred the title of She Du Hou (Viscount of Shedu), but declined it. He died at home at more than eighty years old. Only Feng Zhao of Shangdang, one of his disciples, wore mourning clothes and observed a three-year period of private mourning; people at the time found this remarkable.
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冑字世威，奉世之後也。常慕周伯況、閔仲叔之為人，隱處山澤，不應徵辟。 |
| | Zhao, courtesy name Shiwei, was a descendant of Feng Shoushi. He often admired the character of Zhou Bo Kuang and Min Zhongshu, choosing to live in seclusion among mountains and lakes, and refused official appointments.
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郃子固，已見前傳。弟子歷，字季子。清白有節，博學善交，與鄭玄、陳紀等相結。為新城長，政貴無為。亦好方術。時天下旱，縣界特雨。官至奉車都尉。 |
| | He's son Gu has already been mentioned in the preceding biography. His disciple Li Ji, courtesy name Jizi. He was upright and principled, well-educated and skilled in making friends, associating with Zheng Xuan, Chen Ji, and others. Serving as magister of Xincheng, he governed by emphasizing non-interference. He also had an interest in divination and esoteric arts. At a time when the empire suffered from drought, rain fell uniquely within his county's borders. He attained the post of Fengche Duyi (Attendant-in-Waiting).
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段翳字元章，廣漢新都人也。習易經，明風角。時有就其學者，雖未至，必豫知其姓名。嘗告守津吏曰：「某日當有諸生二人，荷擔問翳舍處者，幸為告之。」後竟如其言。又有一生來學，積年，自謂略究要術，辭歸鄉里。翳為合膏藥，并以簡書封於筒中，告生曰：「有急發視之。」生到葭萌，與吏爭度，津吏檛破從者頭。生開筒得書，言到葭萌，與吏鬥頭破者，以此膏裹之。生用其言，創者即愈。生歎服，乃還卒業。翳遂隱居竄跡，終于家。 |
| | Duan Yi, courtesy name Yuanzhang, was a native of Xindu, Guanghan. He studied the Yijing (Book of Changes) and was skilled in wind-angle divination. At times, there were those who came to study with him; even before they arrived, he would always know their names in advance. He once told the gatekeeper: "On a certain day, two scholars will arrive carrying a burden and asking for my residence; please kindly inform them." Later events unfolded exactly as he had said. Another student once came to study for several years, and upon leaving, claimed that he had mastered the essentials of the art and returned home. Yi prepared some medicinal ointment, sealed a note in a bamboo tube along with it, and told the student: "In case of an emergency, open and read this." When the student arrived at Jiameng, he quarreled with a gate official over passage, and the official struck one of his attendants, breaking their head. The student opened the tube and found a note that said: "When you arrive at Jiameng and have your head broken in a fight with an official, apply this ointment to it." The student followed the instructions; the wound healed immediately. The student was astonished and convinced, so he returned to complete his studies. Yi then withdrew into seclusion, concealing his traces, and died at home.
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廖扶字文起，汝南平輿人也。習韓詩、歐陽尚書，教授常數百人。父為北地太守，永初中，坐羌沒郡下獄死。扶感父以法喪身，憚為吏。及服終而歎曰：「老子有言：『名與身孰親？』吾豈為名乎！」遂絕志世外。專精經典，尤明天文、讖緯，風角、推步之術。州郡公府辟召皆不應。就問災異，亦無所對。 |
| | Liao Fu, courtesy name Wenqi, was a native of Pingyu, Ruyang. He studied the Han Shi (a version of the Shijing) and the Ou Yang Shangshu, and taught hundreds of students at a time. His father served as governor of Beidi, but during the Yuanchu period, he was imprisoned and died due to an incident involving the Qiang people seizing the commandery. Fu was deeply moved by his father's death at the hands of legal injustice, so he feared becoming a government official. After completing the mourning period for his father, he sighed and said: "Master Laozi once said: 'Which is more precious, reputation or one's life?'" "How could I seek fame!" And so he resolved to abandon worldly ambitions. He devoted himself exclusively to the study of classical texts, especially excelling in astronomy, divination, wind-angle omens, and calendrical calculations. Repeated invitations from commanderies, states, and public offices were all declined by him. When people came to consult about disasters or omens, he also gave no response.
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扶逆知歲荒，乃聚穀數千斛，悉用給宗族姻親，又斂葬遭疫死亡不能自收者。常居先人冢側，未曾入城市。太守謁煥，先為諸生，從扶學，後臨郡，未到，先遣吏脩門人之禮，又欲擢扶子弟，固不肯，當時人因號為北郭先生。年八十，終于家。 |
| | Fu had foreknowledge of an impending famine, so he gathered several thousand hu of grain and distributed it all to his clan members and relatives. He also collected funds to bury those who died from plague but could not afford proper burials for themselves. He often lived near the tomb of his ancestors, never entering a city or town. Governor Ye Huan, who had previously been a scholar and studied under Fu, later became governor of the commandery. Before arriving in office, he first sent officials to perform the rites for a former teacher; he also wished to recommend Fu's descendants for official posts, but they firmly refused. At that time, people therefore gave him the title "Beiguo Xiansheng" (Mr. Northern Suburb). He died at home at eighty years of age.
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二子，孟舉、偉舉，並知名。 |
| | His two sons, Mengju and Weiju, both became well known.
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折像字伯式，廣漢雒人也。其先張江者，封折侯，曾孫國為鬱林太守，徙廣漢，因封氏焉。國生像。 |
| | She Xiang, courtesy name Boshi, was a native of Luo, Guanghan. His ancestor Zhang Jiang had been granted the title Hou (Marquis) of She; his great-grandson Guo served as governor of Yulin and later moved to Guanghan, whereupon the family took the surname Feng. Guo was the father of Xiang.
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國有貲財二億，家僮八百人。像幼有仁心，不殺昆蟲，不折萌牙。能通京氏易，好黃老言。及國卒，感多藏厚亡之義，乃散金帛資產，周施親疏。或諫像曰：「君三男兩女，孫息盈前，當增益產業，何為坐自殫竭乎？」像曰：「昔鬥子文有言：『我乃逃禍，非避富也。』吾門戶殖財日久，盈滿之咎，道家所忌。今世將衰，子又不才。不仁而富，謂之不幸。牆隙而高，其崩必疾也。」智者聞之咸服焉。 |
| | Guo possessed wealth amounting to two yi (20 million) and employed eight hundred household attendants. Xiang, as a child, had a kind heart; he did not kill insects or break off tender sprouts. He was able to master the Yijing commentary of Jing Fang and took an interest in the teachings of Huang-Lao (the Yellow Emperor and Laozi). After Guo's death, moved by the principle that "great wealth brings great loss," he distributed his gold, silk, and property to provide for both close relatives and distant kin. Some advised Xiang, saying: "You have three sons and two daughters, with grandchildren before you; you should increase your assets. Why are you depleting them so recklessly?" Xiang replied: "In the past, Dou Ziwén once said: 'I am fleeing misfortune, not wealth.'" "Our family has accumulated wealth for a long time; the calamity of excess is what Daoists warn against." "Now our family's fortune will decline, and my sons are not talented." "To be rich without benevolence is called misfortune." "A wall that is high yet cracked will collapse quickly." Those who heard this all admired his wisdom.
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自知亡日，召賓客九族飲食辭訣，忽然而終。時年八十四。家無餘資，諸子衰劣如其言云。 |
| | Knowing the day of his death, he summoned guests and members of his extended family for a final meal and farewell, then suddenly passed away. He was eighty-four years old at that time. There were no remaining assets in the household, and his sons proved weak and incapable, just as he had predicted.
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樊英字季齊，南陽魯陽人也。少受業三輔，習京氏易，兼明五經。又善風角、星筭、河洛七緯，推步災異。隱於壺山之陽，受業者四方而至。州郡前後禮請不應；公卿舉賢良方正、有道，皆不行。 |
| | Fan Ying, courtesy name Jiqi, was a native of Luyang, Nanyang. As a youth, he studied in the Three Fu regions and learned the Yijing commentary of Jing Fang, also becoming well-versed in the Five Classics. He was also skilled in Fengjiao (divination by wind and corners), Xingsuan (astronomical calculations), the He Luo Seven Weis, and could predict disasters and omens through astronomical observations. He lived in seclusion on the southern side of Hushan Mountain; students from all directions came to study under him. The commandery and state officials repeatedly invited him with courtesy, but he refused each time; When high-ranking officials recommended him as a virtuous and upright scholar or one of moral integrity, he still did not accept.
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嘗有暴風從西方起，英謂學者曰：「成都市火甚盛。」因含水西向漱之，乃令記其日時。客後有從蜀都來，云「是日大火，有黑雲卒從東起，須臾大雨，火遂得滅」。於是天下稱其術蓺。 |
| | Once, when a violent wind arose from the west, Ying told his students: "There is a very serious fire in Chengdu City." He then took water and spat toward the west while holding it in his mouth, ordering them to record the date and time. Later, a guest arrived from Shudu (Chengdu), saying: "On that day there was a great fire; suddenly black clouds arose from the east and soon after it rained heavily, putting out the fire." From then on, people throughout the land praised his skills.
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安帝初，徵為博士。至建光元年，復詔公車賜策書，徵英及同郡孔喬、李昺、北海郎宗、陳留楊倫、東平王輔六人，唯郎宗、楊倫到洛陽，英等四人並不至。 |
| | In the early years of Emperor An's reign, he was summoned to serve as a Doctor (Boshi). In the first year of Jianguang, another imperial decree was issued through the Gongche system with a written edict to summon Fan Ying and five others: Kong Qiao and Li Bing from his native commandery, Lang Zong from Beihai, Yang Lun from Chenliu, and Wang Fu from Dongping. Only Lang Zong and Yang Lun arrived in Luoyang; Fan Ying and the other three did not come.
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永建二年，順帝策書備禮，玄纁徵之，復固辭疾篤。乃詔切責郡縣，駕載上道。英不得已，到京，稱病不肯起。乃強輿入殿，猶不以禮屈。帝怒，謂英曰：「朕能生君，能殺君；能貴君，能賤君；能富君，能貧君。君何以慢朕命？」英曰：「臣受命於天。生盡其命，天也；死不得其命，亦天也。陛下焉能生臣，焉能殺臣！臣見暴君如見仇讎，立其朝猶不肯，可得而貴乎？雖在布衣之列，環堵之中，晏然自得，不易萬乘之尊，又可得而賤乎？陛下焉能貴臣，焉能賤臣！臣非禮之祿，雖萬鍾不受；若申其志，雖簞食不厭也。陛下焉能富臣，焉能貧臣！」帝不能屈，而敬其名，使出就太醫養疾，月致羊酒。 |
| | In the second year of Yongjian, Emperor Shun issued a formal decree with full ceremonial honors and summoned him with xuanxun (black and red silk), but Fan Ying once again firmly declined on grounds of serious illness. The emperor then issued a stern decree to the commandery and county officials, ordering them to prepare carriages and escort him along the road. Fan Ying had no choice but to go to the capital, yet upon arrival he claimed illness and refused to take up office. They then forcibly carried him into the palace, but still could not bend him with ceremonial rites. The emperor became angry and said to Fan Ying: "I can give you life, or I can take it; I can honor you, or I can disgrace you; I can enrich you, or I can impoverish you. "Why do you dare to treat my command with contempt?" Fan Ying replied: "I received my mandate from Heaven. To live out one's life is the will of Heaven; To die before fulfilling one's destiny is also the will of Heaven. "Your Majesty, how can you give me life or take it from me!" "I regard tyrannical rulers as I would enemies. Even if I stood in their court, I still refused to serve—how can you honor me?" "Though I remain a commoner, living in a humble dwelling, I am content and at peace. I would not trade my integrity for the rank of ten thousand chariots—how can you degrade me?" "Your Majesty, how can you honor or disgrace me!" "I would not accept a salary of ten thousand dou if it were offered in violation of propriety; but if I could express my ideals, even a single basket of rice would satisfy me." "Your Majesty, how can you enrich or impoverish me!" The emperor could not subdue him but respected his reputation. He ordered Fan Ying to leave and be treated by the imperial physicians for his illness, sending monthly supplies of sheep and wine.
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至四年三月，天子乃為英設壇席，令公車令導，尚書奉引，賜几杖，待以師傅之禮，延問得失。英不敢辭，拜五官中郎將。數月，英稱疾篤，詔以為光祿大夫，賜告歸。令在所送穀千斛，常以八月致牛一頭，酒三斛；如有不幸，祠以中牢。英辭位不受，有詔譬旨勿聽。 |
| | In the third month of the fourth year, the emperor finally set up an altar and mat for Fan Ying, ordered a Gongche official to lead him, had a Shangshu (Ministry official) accompany and guide him, bestowed a cane and walking stick upon him, and treated him with the rites due to a teacher or mentor, consulting him on matters of state. Fan Ying did not dare refuse and was appointed Wuguan Zhonglangjiang (Officer of the Five Officials). After several months, Fan Ying claimed serious illness. The emperor then decreed him Guanglu Dafu (a high-ranking honorary title) and granted him leave to return home. The emperor ordered that a thousand hu of grain be sent to his residence, along with one ox and three hu of wine every August; if he should pass away, the local authorities were to perform a funeral rite using the medium-level sacrificial offering (zhonglao). Fan Ying declined the position and honors, but an imperial decree was issued explaining the emperor's intent, and he was not allowed to refuse.
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英初被詔命，僉以為必不降志，及後應對，又無奇謨深策，談者以為失望。初，河南張楷與英俱徵，既而謂英曰：「天下有二道，出與處也。吾前以子之出，能輔是君也，濟斯人也。而子始以不訾之身，怒萬乘之主；及其享受爵祿，又不聞匡救之術，進退無所據矣。」 |
| | Initially, when Fan Ying received the imperial decree, people generally believed he would never lower his principles. But after his responses in court, they found no extraordinary strategies or profound plans, and many expressed disappointment. At first, Zhang Kai of Henan was summoned along with Fan Ying; later he said to Ying: "There are two paths in the world—serving in office or remaining in seclusion. I previously thought that your coming out of retirement would be able to assist this ruler and benefit the people. Yet you, with a reputation untainted by worldly concerns, provoked the anger of an emperor who commands ten thousand chariots; and now that you have accepted official rank and salary, I hear no advice for reform or salvation. Your actions lack a clear basis in principle."
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英既善術，朝廷每有災異，詔輒下問變復之效，所言多驗。 |
| | Since Fan Ying was skilled in divination, whenever the court encountered disasters or omens, imperial decrees were issued to consult him on signs of change and recovery; much of what he said proved accurate.
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初，英著易章句，世名樊氏學，以圖緯教授。潁川陳寔少從英學。嘗有疾，妻遣婢拜問，英下床荅拜。寔怪而問之。英曰：「妻，齊也，共奉祭祀，禮無不荅。」其恭謹若是。年七十餘，卒於家。 |
| | Initially, Fan Ying composed commentaries on the Yijing, which became known as "Fan's School" in later generations; he taught using diagrams and Weis (esoteric texts). Chen Shi of Yingchuan had been a young student under Fan Ying. Once, when he was ill, his wife sent a servant to inquire about him, and Fan Ying got up from his bed to bow in return. Chen Shi found this strange and asked why. Fan Ying said: "My wife is my equal; we share the duty of offering sacrifices to ancestors, so according to ritual I must respond with a bow." He was thus respectful and conscientious. At more than seventy years old, he died at home.
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孫陵，靈帝時以諂事宦人為司徒。 |
| | His grandson Sun Ling served as Sikou during the reign of Emperor Ling by flattering eunuchs and ingratiating himself with them.
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陳郡郤巡學傳英業，官至侍中。 |
| | Xu Xun, a native of Chen Jun, inherited Fan Ying's teachings and rose to the position of Shizhong (Attendant-in-Ordinary).
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論曰：漢世之所謂名士者，其風流可知矣。雖弛張趣舍，時有未純，於刻情修容，依倚道蓺，以就其聲價，非所能通物方，弘時務也。及徵樊英、楊厚，朝廷若待神明，至竟無它異。英名最高，毀最甚。李固、朱穆等以為處士純盜虛名，無益於用，故其所以然也。然而後進希之以成名，世主禮之以得眾，原其無用亦所以為用，則其有用或歸於無用矣。何以言之？夫煥乎文章，時或乖用；本乎禮樂，適末或疏。及其陶搢紳，藻心性，使由之而不知者，豈非道邈用表，乖之數跡乎？而或者忽不踐之地，賒無用之功，至乃誚譟遠術，賤斥國華，以為力詐可以救淪敝，文律足以致寧平，智盡於猜察，道足於法令，雖濟萬世，其將與夷狄同也。孟軻有言曰：「以夏變夷，不聞變夷於夏。」況有未濟者乎！ |
| | Commentary: The so-called "renowned scholars" of the Han dynasty—how their refined and distinguished character can be understood! Although their conduct and choices varied, at times lacking complete integrity, they still cultivated their emotions and appearance, relying on Daoist arts to enhance their reputation. Yet such people were not those who could understand the principles of things or contribute to the affairs of the time. When Fan Ying and Yang Hou were summoned, the court treated them as if they were divine beings; yet in the end, nothing extraordinary occurred. Fan Ying's reputation was the highest, but so too was the criticism he received. Li Gu and Zhu Mu believed that recluses were merely thieves of empty fame, offering no real benefit to practical affairs—thus the reason for their criticism. Nevertheless, later generations aspired to emulate them in order to gain fame; rulers honored them to win the people's favor. Tracing back, their uselessness itself became a kind of use—thus, what was useful might ultimately be attributed to what appeared useless. Why say this? Because brilliant writings and eloquence, at times, may not be practically useful; those who base themselves on ritual and music may sometimes appear detached from practical matters. Yet when they cultivate the gentry, refine minds and temperaments, and lead people without their even realizing it—would this not be a case where the Way is distant from practical application, yet its influence subtly manifests? Yet some people overlook the value of such lofty ideals, dismissing them as impractical achievements. They even mock and belittle those who pursue distant principles, denounce national excellence, and claim that cunning deceit can save a decaying society or that literary rules alone are sufficient to bring peace. To them, wisdom lies in suspicion and scrutiny, and morality is reduced to legal decrees. Even if such methods could benefit the world for ten thousand generations, they would still be no different from the ways of the Yi and Di (barbarians). Mencius once said: "It is known to transform the barbarians with Chinese civilization, but I have never heard of transforming China through the ways of the barbarians." How much less so for those who cannot even achieve success!
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