| | 鄭范陳賈... : |
鄭興字少贛，河南開封人也。少學公羊春秋。晚善左氏傳，遂積精深思，通達其旨，同學者皆師之。天鳳中，將門人從劉歆講正大義，歆美興才，使撰條例、章句、傳詁，及校三統歷。 |
| | Zheng Xing, courtesy name Shaogan, was a native of Kaifeng, Henan. He studied the Gongyang Zhuan commentary on the Spring and Autumn Annals from an early age. Later, he became proficient in Zuo Zhuan, and thus accumulated profound insights, thoroughly understanding its meaning; fellow scholars all regarded him as their teacher. During the Tianfeng period, he led his disciples to follow Liu Xin in discussing and clarifying fundamental principles. Xin admired Xing's talent and had him compile outlines, chapters and sentences, commentaries, as well as revise the San Tong calendar.
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更始立，以司直李松行丞相事，先入長安，松以興為長史，令還奉迎遷都。更始諸將皆山東人，咸勸留洛陽。興說更始曰：「陛下起自荊楚，權政未施，一朝建號，而山西雄桀爭誅王莽，開關郊迎者，何也？此天下同苦王氏虐政，而思高祖之舊德也。今久不撫之，臣恐百姓離心，盜賊復起矣。春秋書『齊小白入齊』，不稱侯，未朝廟故也。今議者欲先定赤眉而後入關，是不識其本而爭其末，恐國家之守轉在函谷，雖臥洛陽，庸得安枕乎？」更始曰：「朕西決矣。」拜興為諫議大夫，使安集關西及朔方、涼、益三州，還拜涼州刺史。會天水有反者，攻殺郡守，興坐免。 |
| | When Gengshi was established, Si Zhi Li Song acted as Chancellor and entered Chang'an first. Song appointed Xing as his chief clerk and ordered him to return to escort the capital's relocation. The various generals of Gengshi were all natives of Shandong, and they all advised remaining in Luoyang. Xing advised Gengshi, saying: "Your Majesty rose to power from Jingchu, and your authority has not yet been fully implemented. In a single day you established your reign title; why then are the powerful men of Shanxi vying to punish Wang Mang and opening their gates to welcome you?" "This is because all under heaven suffer equally from the tyrannical rule of the Wang clan, and long for the former virtue of Emperor Gaozu." "If we do not pacify them for a prolonged time, I fear that the people will become disaffected and bandits will rise again." The Spring and Autumn Annals records "Qi Xiao Bai entered Qi," without bestowing the title of marquis, because he had not yet paid homage at the ancestral temple. "Now, those who advise that we should first pacify the Chimei rebels before entering Guan are not recognizing the root issue and instead quarreling over trivial matters. I fear that if our defense shifts to Hangu Pass, even though we lie in Luoyang, can we sleep soundly?" Gengshi said, "I have already decided to move westward." He was appointed as Jianyi Dafu (Counselor of Advice), and sent to pacify Guanxi, Shuping, Liang, and Yizhou. Upon his return, he was appointed as the governor of Liangzhou. At that time, there were rebels in Tianshui who attacked and killed the prefect; Xing was held responsible and dismissed from office.
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時赤眉入關，東道不通，興乃西歸隗囂，虛心禮請，而興恥為之屈，稱疾不起。囂矜己自飾，常以為西伯復作，乃與諸將議自立為王。興聞而說囂曰：「春秋傳云：『口不道忠信之言為嚚，耳不聽五聲之和為聾。』閒者諸將集會，無乃不道忠信之言；大將軍之聽，無乃阿而不察乎？昔文王承積德之緒，加之以睿聖，三分天下，尚服事殷。及武王即位，八百諸侯不謀同會，皆曰『紂可伐矣』，武王以未知天命，還兵待時。高祖征伐累年，猶以沛公行師。今令德雖明，世無宗周之祚，威略雖振，未有高祖之功，而欲舉未可之事，昭速禍患，無乃不可乎？惟將軍察之。」囂竟不稱王。後遂廣置職位，以自尊高。興復止囂曰：「夫中郎將、太中大夫、使持節官皆王者之器，非人臣所當制也。孔子曰：『唯器與名，不可以假人。』不可以假人者，亦不可以假於人也。無益於實，有損於名，非尊上之意也。」囂病之而止。 |
| | At that time, the Chimei rebels entered Guan and the eastern route was blocked. Xing thus returned west to Wei Xiao, who treated him with humility and courtesy, but Xing considered it a disgrace to submit to him and claimed illness as an excuse not to rise from his sickbed. Wei Xiao was conceited and self-adorned, often regarding himself as a revival of the Western Lord (Xibo), so he discussed with his generals about proclaiming himself king. Xing heard of this and said to Xiao, "The Zuo Zhuan commentary on the Spring and autumn Annals says: 'Speaking words that do not conform to loyalty and trust is called yin; hearing without listening to the harmony of five sounds is called deafness.'" Recently, when the generals gathered in a meeting, were they not speaking words that do not conform to loyalty or trust; is General-in-Chief's hearing not biased and lacking discernment? In the past, King Wen inherited a legacy of accumulated virtue, added to it his wisdom and sage-like qualities; even though he controlled two-thirds of the world, he still served and respected Yin. When King Wu ascended the throne, eight hundred feudal lords gathered without prior consultation and all said, "Zhou is ready to be attacked," but King Wu, uncertain of heavenly mandate, withdrew his troops and waited for the right time. Emperor Gaozu waged wars for many years, yet still led his army as a marquis of Pei. Now, although your virtue is evident, the world lacks the mandate of the Zhou dynasty; although your authority and strategy are strong, you have not yet achieved Gaozu's accomplishments. Yet you wish to undertake an action that is premature, clearly inviting disaster—would this not be unwise? "Please General, consider this carefully." Wei Xiao ultimately did not proclaim himself king. Later, he still widely established official positions to elevate his own status. Xing once again advised Xiao, saying: "The ranks of Zhonglangjiang, Taizhong Dafu, and Shichiji Guan are all titles belonging to a king; they are not positions that subjects should create themselves." Confucius said: "Only the rank and title cannot be given to others arbitrarily." What should not be given by oneself, one also should not allow another to give. "It brings no benefit in reality and causes damage to reputation; this is contrary to the intention of respecting superiors." Xiao was troubled by these words and ceased.
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及囂遣子恂入侍，將行，興因恂求歸葬父母，囂不聽而徙興舍，益其秩禮。興入見囂曰：「前遭赤眉之亂，以將軍僚舊，故敢歸身明德。幸蒙覆載之恩，復得全其性命。興聞事親之道，生事之以禮，死葬之以禮，祭之以禮，奉以周旋，弗敢失墜。今為父母未葬，請乞骸骨，若以增秩徙舍，中更停留，是以親為餌，無禮甚矣。將軍焉用之！」囂曰：「囂將不足留故邪？」興曰：「將軍據七郡之地，擁羌胡之眾，以戴本朝，德莫厚焉，威莫重焉。居則為專命之使，入必為鼎足之臣。興，從俗者也，不敢深居屏處，因將軍求進，不患不達，因將軍求入，何患不親，此興之計不逆將軍者也。興業為父母請，不可以已，願留妻子獨歸葬，將軍又何猜焉？」囂曰：「幸甚。」促為辨裝，遂令與妻子俱東。時建武六年也。 |
| | When Wei Xiao sent his son Xun to serve at the imperial court, before departing, Xing took the opportunity through Xun to request returning home for the burial of his parents. Xiao did not agree and instead moved Xing's residence, increasing his salary and honors. Xing entered to see Xiao and said, "Previously, during the turmoil of the Chimei rebels, because you were a former associate of my general staff, I dared to submit myself to your noble virtue. I was fortunate enough to receive your grace and protection, and once again managed to preserve my life. Xing learned the principles of filial piety: to treat one's parents with propriety while they are alive, to bury them with propriety after death, and to honor them through ritual sacrifices. He served his parents diligently in all matters, never daring to neglect or let down these duties. Now that my parents have not yet been buried, I respectfully request to resign and return home. If you were to grant me a higher rank or transfer me elsewhere, causing further delays, it would be treating my parents as bait—this would be extremely disrespectful. "What use is there for such a general!" Xiao said, "Is it because I am not worthy enough to retain you?" Xing said, "General, you hold the lands of seven commanderies and lead a multitude of Qiang and Hu people to support our dynasty. Your virtue could not be more profound, nor your authority more weighty. When staying in place, you are the sole authority entrusted with command; when entering court, you will surely become a pillar of state. "I, Xing, am a man who follows convention. I dare not remain secluded and idle. By aligning with you, General, my advancement will not be difficult to achieve; by seeking entry into court through your support, how could I fear lack of intimacy? This is the plan of Xing that does not oppose you, General." "I am now solely petitioning for my parents' sake and cannot stop. I wish to leave behind my wife and children and return alone to bury them; how could General possibly suspect me?" Xiao said, "That is most fortunate." He hurriedly arranged for preparations and ordered Xing to travel east with his wife and children. This was in the sixth year of the Jianwu era.
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侍御史杜林先與興同寓隴右，乃薦之曰：「竊見河南鄭興，執義堅固，敦悅詩書，好古博物，見疑不惑，有公孫僑、觀射父之德，宜侍帷幄，典職機密。昔張仲在周，燕翼宣王，而詩人悅喜。惟陛下留聽少察，以助萬分。」乃徵為太中大夫。 |
| | At that time, Shiyushi Du Lin had previously shared lodgings with Xing in Longyou and recommended him, saying: "I have secretly observed Zheng Xing of Henan, who holds firm to righteousness, is earnestly devoted to poetry and books, loves ancient knowledge and has broad learning. When faced with doubts, he remains undisturbed; his virtue resembles that of Gongsun Qiao and Guanshe Fu. He should serve in the imperial court, overseeing confidential matters." "In ancient times, Zhang Zhong served in Zhou, assisting King Xuan of Zhou, and poets rejoiced at this. May Your Majesty listen carefully for a moment to consider him, so as to assist the state in no small way." He was then summoned and appointed as Taizhong Dafu.
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明年三月晦，日食。興因上疏曰： |
| | In the following year, on the last day of March (April 15, 34 AD), there was a solar eclipse. Xing therefore submitted a memorial stating:
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春秋以天反時為災，地反物為妖，人反德為亂，亂則妖災生。往年以來，謫咎連見，意者執事頗有闕焉。案春秋『昭公十七年夏六月甲戌朔，日有食之』。傳曰：『日過分而未至，三辰有災，於是百官降物，君不舉，避移時，樂奏鼓，祝用幣，史用辭。』今孟夏，純乾用事，陰氣未作，其災尤重。夫國無善政，則謫見日月，變咎之來，不可不慎，其要在因人之心，擇人處位也。堯知鯀不可用而用之者，是屈己之明，因人之心也。齊桓反政而相管仲，晉文歸國而任郤縠者，是不私其私，擇人處位也。今公卿大夫多舉漁陽太守郭伋可大司空者，而不以時定，道路流言，咸曰「朝廷欲用功臣」，功臣用則人位謬矣。願陛下上師唐、虞，下覽齊、晉，以成屈己從眾之德，以濟群臣讓善之功。 |
| | The Spring and Autumn Annals states that when Heaven violates its proper time, it brings disaster; when Earth produces abnormal things, it is an omen of evil; when people violate virtue, it causes disorder. When there is disorder, omens and disasters arise. Since last year, signs of punishment have appeared continuously; this suggests that those in charge may have some deficiencies. According to the Spring and Autumn Annals, "In the first year of Duke Zhao's seventeenth year, on the jiaxu day of the sixth month, there was a solar eclipse at dawn." The commentary says: "When the sun has passed its due position but not yet arrived, and there is a disaster among the three celestial phenomena (sun, moon, stars), then all officials should lower their ranks in mourning; the ruler does not partake of food, avoids public appearances for some time, drums are played during rituals, blessings are offered with gifts, and historians present words of prayer." Now in the first month of summer, when pure yang energy is dominant and yin energy has not yet arisen, this disaster is especially severe. When a state lacks good governance, punishment appears in the sun and moon. The coming of these ominous changes cannot be approached with anything less than caution; the key lies in responding to people's hearts by selecting suitable individuals for positions of authority. Yao knew Gun was unfit but still used him; this demonstrated Yao's humility in his wisdom, responding to the people's will. Duke Huan of Qi returned power and appointed Guan Zhong as prime minister; Duke Wen of Jin returned to his state and entrusted the position to Xi Hu. These were examples of not favoring personal interests, but selecting people for positions based on merit. Now, many of the high officials and ministers recommend Gu Yu of Youyang Commandery as a suitable candidate for Da Sikong (Grand Administrator), yet no decision has been made at the appropriate time. Rumors spread along the roads, all saying "the court intends to appoint meritorious subjects." If meritorious men are appointed, then appointments will be misplaced and disorderly. I hope Your Majesty, above all, will take the Tang and Yu dynasties as models, and below, look to Qi and Jin, thus completing the virtue of humbling oneself to follow the people's wishes, and achieving the merit of allowing officials to recommend worthy individuals.
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夫日月交會，數應在朔，而頃年日食，每多在晦。先時而合，皆月行疾也。日君象而月臣象，君亢急則臣下促迫，故行疾也。今年正月繁霜，自爾以來，率多寒日，此亦急咎之罰。天於賢聖之君，猶慈父之於孝子也，丁寧申戒，欲其反政，故災變仍見，此乃國之福也。今陛下高明而群臣惶促，宜留思柔剋之政，垂意洪範之法，博採廣謀，納群下之策。 |
| | The conjunctions of sun and moon occur at new moons, as dictated by their cycles; yet in recent years, solar eclipses have often occurred on the last days of the lunar month. When conjunctions happen earlier than expected, it is because the moon's movement has been faster than usual. The sun represents the image of a ruler and the moon that of a minister; when a ruler is arrogant or hasty, his ministers are forced into urgency, hence their faster movement. Last January there was heavy frost; since then, most days have been cold—this is also a punishment for urgent faults. Heaven, in relation to a virtuous and sage ruler, is like a kind father toward his filial son; it repeatedly warns and cautions, wishing the ruler to return power. Therefore, disasters continue to appear—this is actually a blessing for the state. Now, Your Majesty is wise and enlightened while the ministers are anxious and hasty. You should reflect on policies of gentleness and restraint, pay attention to the great principles of governance, widely seek counsel, and accept strategies from your subordinates.
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書奏，多有所納。 |
| | After his memorial was submitted, many of its suggestions were accepted.
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帝嘗問興郊祀事，曰：「吾欲以讖斷之，何如？」興對曰：「臣不為讖。」帝怒曰：「卿之不為讖，非之邪？」興惶恐曰：「臣於書有所未學，而無所非也。」帝意乃解。興數言政事，依經守義，文章溫雅，然以不善讖故不能任。 |
| | The emperor once asked Xing about the rituals for sacrifices at the suburbs, saying: "I wish to decide it by using prophetic texts. What do you think?" Xing replied, "I do not believe in prophetic texts." The emperor became angry and said, "Is it that you disapprove of prophetic texts by saying you do not use them?" Xing, frightened, replied: "There are some things in the classics I have yet to study; I do not disapprove of them." The emperor's anger then subsided. Xing frequently commented on political affairs, adhering to the classics and upholding righteousness; his writings were warm and elegant. However, because he was not skilled in interpreting prophetic texts, he could not be entrusted with important roles.
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九年，使監征南、積弩營於津鄉，會征南將軍岑彭為刺客所殺，興領其營，遂與大司馬吳漢俱擊公孫述。述死，詔興留屯成都。頃之，侍御史舉奏興奉使私買奴婢，坐左轉蓮勺令。是時喪亂之餘，郡縣殘荒，興方欲築城郭，修禮教以化之，會以事免。 |
| | In the ninth year, he was sent to supervise the Southern Expeditionary and Jianu forces at Jinxiang. At that time, General Cen Peng of the Southern Expedition was killed by an assassin; Xing took command of his troops and joined Grand Marshal Wu Han in attacking Gongsun Shu. After Gongsun Shu's death, the emperor ordered Xing to remain stationed in Chengdu. Soon after, a Shiyushi official submitted an indictment against Xing for privately purchasing slaves and servants while on official business; as punishment, he was demoted to the position of Lianshao Ling. At that time, in the aftermath of war and chaos, the commanderies and counties were ruined and desolate. Xing was just beginning to plan for building city walls and promoting rites and education to civilize the people when he was dismissed due to other matters.
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興好古學，尤明左氏、周官，長於歷數，自杜林、桓譚、衛宏之屬，莫不斟酌焉。世言左氏者多祖於興，而賈逵自傳其父業，故有鄭、賈之學。興去蓮勺，後遂不復仕，客授閿鄉，三公連辟不肯應，卒于家。子眾。 |
| | Xing loved ancient learning, especially excelling in Zuo Zhuan and Zhou Gong. He was particularly skilled in calendrical calculations; among scholars like Du Lin, Huan Tan, and Wei Hong, none failed to consult him for advice. The world's scholars who studied Zuo Zhuan mostly followed Xing's interpretations, while Jia Kui inherited his father's teachings. Thus arose the schools of Zheng and Jia. After leaving Lianshao, Xing never again took office; he became a guest teacher in Fenxiang. Although the Three Dukes repeatedly invited him to serve, he refused each time and eventually died at home. His son was Zheng Zhong.
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眾字仲師。年十二，從父受左氏春秋，精力於學，明三統歷，作春秋難記條例，兼通易、詩，知名於世。建武中，皇太子及山陽王荊，因虎賁中郎將梁松以縑帛聘請眾，欲為通義，引籍出入殿中。眾謂松曰：「太子儲君，無外交之義，漢有舊防，蕃王不宜私通賓客。」遂辭不受。松復風眾以「長者意，不可逆」。眾曰：「犯禁觸罪，不如守正而死。」太子及荊聞而奇之，亦不強也。及梁氏事敗，賓客多坐之，唯眾不染於辭。 |
| | Zhong, courtesy name Zhongshi. At the age of twelve, he studied Zuo Zhuan under his father. He devoted himself to learning and mastered the San Tong calendar; he composed a treatise titled "Chunqiu Nanji Tiaoli." He also had an extensive knowledge of the Yijing and Shijing, becoming well known in society. During the middle of the Jianwu period, Crown Prince and Shanyang Wang Jing, through Hu Ben Zhonglangjiang Liang Song, sent silk as a gift to invite Zhong, wishing to have him explain meanings and allow him access in and out of the palace. Zhong told Song, "The Crown Prince is the designated heir; it is not proper for him to have external diplomatic relations. The Han dynasty has long-standing regulations—feudal kings should not privately communicate with guests." He thus declined and did not accept their offer. Song then hinted to Zhong again, saying "The elders' intentions should not be refused." Zhong replied: "Breaking the law and committing a crime is worse than upholding righteousness until death." The Crown Prince and Jing heard of this and were impressed, but did not insist further. When the Liang family's affairs collapsed, many of their guests were implicated in the case; only Zhong remained uninvolved and free from accusations.
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永平初，辟司空府，以明經給事中，再遷越騎司馬，復留給事中。是時北匈奴遣使求和親。八年，顯宗遣眾持節使匈奴。眾至北庭，虜欲令拜，眾不為屈。單于大怒，圍守閉之，不與水火，欲脅服眾。眾拔刀自誓，單于恐而止，乃更發使隨眾還京師。朝議復欲遣使報之，眾上疏諫曰：「臣伏聞北單于所以要致漢使者，欲以離南單于之眾，堅三十六國之心也。又當揚漢和親，誇示鄰敵，令西城欲歸化者局促狐疑，懷土之人絕望中國耳。漢使既到，便偃蹇自信。若復遣之，虜必自謂得謀，其群臣駮議者不敢復言。如是，南庭動搖，烏桓有離心矣。南單于久居漢地，具知形埶，萬分離析，旋為邊害。今幸有度遼之眾揚威北垂，雖勿報荅，不敢為患。」帝不從，復遣眾。眾因上言：「臣前奉使不為匈奴拜，單于恚恨，故遣兵圍臣。今復銜命，必見陵折。臣誠不忍持大漢節對氈裘獨拜。如令匈奴遂能服臣，將有損大漢之強。」帝不聽，眾不得已，既行，在路連上書固爭之。詔切責眾，追還繫廷尉，會赦歸家。 |
| | In the early Yongping period, he was summoned to serve in Sikong Fu (Office of Grand Administrator). Appointed as Ge Shi Zhong due to his mastery of classics, he was promoted twice to Yueqi Sima and then returned to serving as Ge Shi Zhong. At that time, the Northern Xiongnu sent envoys seeking peace and marriage alliances. In the eighth year, Emperor Xianzong dispatched Zhong with an imperial token to serve as envoy to the Xiongnu. When Zhong arrived at Beiting, the Xiongnu wanted him to kneel and bow; he refused to yield. The Chanyu became greatly enraged, surrounded and confined Zhong, withholding water and fire, attempting to intimidate him into submission. Zhong drew his sword and vowed himself, causing the Chanyu to fear and cease his actions; he then sent another envoy with Zhong back to the capital. The court debated sending another envoy in return, but Zhong submitted a memorial to advise against it, saying: "I have learned that the Northern Chanyu's reason for demanding a Han envoy is to divide the followers of the Southern Chanyu and strengthen the resolve of the thirty-six states." "Furthermore, by publicizing a Han marriage alliance and displaying it to neighboring enemies, we will cause those in Xicheng who wish to submit to feel uncertain and hesitant, while those attached to their homeland will lose hope in China." Once the Han envoy arrives, they will become arrogant and self-assured. If we send another envoy, the Xiongnu will surely believe their strategy has succeeded, and those among their ministers who had previously opposed this idea will no longer dare to speak out. In that case, the Southern Chanyu's position would become unstable, and the Wuhuan people might develop a desire to separate from us. The Southern Chanyu has long resided in Han territory and is fully aware of the situation; should he be divided from his people, he will soon become a threat to our borders. "At present, we are fortunate to have the troops of Duliau displaying their might on the northern frontier; even if we do not respond, they will dare not cause trouble." The emperor did not follow this advice and again sent Zhong. Zhong therefore submitted a statement saying: "Previously, when I was on an official mission and refused to kneel before the Xiongnu, the Chanyu became angry. That is why he sent troops to surround me." "Now that I have been entrusted with another mission, I will certainly be humiliated and treated harshly again." "I truly cannot bear to hold the great Han envoy's token while bowing alone before felted garments and furs." "If allowing the Xiongnu to succeed in making me submit, it will be a damage to the might of Great Han." The emperor did not listen. Zhong had no choice but to proceed; after setting out, he repeatedly submitted memorials along the way, firmly contesting the decision. An imperial edict sternly reprimanded Zhong, who was recalled and detained by the Tingwei Office; he was later released due to a general amnesty and returned home.
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其後帝見匈奴來者，問眾與單于爭禮之狀，皆言匈奴中傳眾意氣壯勇，雖蘇武不過。乃復召眾為軍司馬，使與虎賁中郎將馬廖擊車師。至敦煌，拜為中郎將，使護西域。會匈奴脅車師，圍戊己校尉，眾發兵救之。遷武威太守，謹修邊備，虜不敢犯。遷左馮翊，政有名跡。 |
| | Later, when the emperor met with envoys from the Xiongnu, he asked about how Zhong had contested etiquette with the Chanyu. All of them said that in the Xiongnu territory, it was widely reported that Zhong's spirit and courage were formidable, not even Su Wu could surpass him. The emperor then summoned Zhong again to serve as Jun Sima (military 司马), and ordered him to accompany Hu Bin Zhonglangjiang Ma Liao in attacking the Che'er. Upon arriving at Dunhuang, he was appointed Zhonglang Jiang (Middle Lang General) and sent to protect the Western Regions. At that time, the Xiongnu threatened Che'er and surrounded the Wuji Commandant; Zhong dispatched troops to rescue them. He was later transferred to serve as governor of Wuwei, where he carefully maintained frontier defenses and the Xiongnu dared not violate the border. He was promoted to Zuo Fengyi (Left Fengyi), where his administration left a reputation for notable achievements.
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建初六年，代鄧彪為大司農。是時肅宗議復鹽鐵官，眾諫以為不可。詔數切責，至被奏劾，眾執之不移。帝不從。在位以清正稱。其後受詔作春秋刪十九篇。八年，卒官。 |
| | In the sixth year of Jianchu, he succeeded Deng Biao as Daisinong (Minister of Agriculture). At that time, Emperor Suzong proposed to resume the state monopoly on salt and iron; Zhong advised against it. The emperor issued several stern reprimands, even leading to an official report of impeachment, but Zhong remained steadfast in his position. The emperor did not heed the advice. While holding office, he was renowned for his integrity and uprightness. Later, he received an imperial order to compose a condensed version of the Spring and Autumn Annals in nineteen chapters. In the eighth year, he died while still holding office.
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子安世，亦傳家業，為長樂、未央廄令。延光中，安帝廢太子為濟陰王，安世與太常桓焉、太僕來歷等共正議諫爭。及順帝立，安世已卒，追賜錢帛，除子亮為郎。眾曾孫公業，自有傳。 |
| | His son Anshi also inherited his family's legacy and served as Jiu Ling (Stable Officer) of Changle and Weiyang. During the Yanguang period, Emperor An deposed the crown prince and made him Prince Jiying; Anshi, together with Tai Chang Huan Yan, Taifu Lai Li, and others, jointly presented a formal argument to advise against this decision. When Emperor Shun ascended the throne, Anshi had already died; he was posthumously granted money and silk, and his son Liang was appointed as Lang (a court official). Zhong's great-great-grandson Gongye is separately recorded in the annals.
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范升字辯卿。代郡人也。少孤，依外家居。九歲通論語、孝經，及長，習梁丘易、老子，教授後生。 |
| | Fan Sheng, courtesy name Bianqing. He was a native of Dai Jun. Orphaned at an early age, he lived with his maternal relatives. At the age of nine, he mastered the Analects and Classic of Filial Piety; when he grew up, he studied Liangqiu Yi (a commentary on the I Ching) and Laozi, teaching young students.
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王莽大司空王邑辟升為議曹史。時莽頻發兵役，徵賦繁興，升乃奏記邑曰：「升聞子以人不閒於其父母為孝，臣以下不非其君上為忠。今眾人咸稱朝聖，皆曰公明。蓋明者無不見，聖者無不聞。今天下之事，昭昭於日月，震震於雷霆，而朝云不見，公云不聞，則元元焉所呼天？公以為是而不言，則過小矣；知而從令，則過大矣。二者於公無可以免，宜乎天下歸怨於公矣。朝以遠者不服為至念，升以近者不悅為重憂。今動與時戾，事與道反，馳騖覆車之轍，探湯敗事之後，後出益可怪，晚發愈可懼耳。方春歲首，而動發遠役，藜藿不充，田荒不耕，穀價騰躍，斛至數千，吏人陷於湯火之中，非國家之人也。如此，則胡、貊守關，青、徐之寇在於帷帳矣。升有一言，可以解天下倒縣，免元元之急，不可書傳，願蒙引見，極陳所懷。」邑雖然其言，而竟不用。升稱病乞身，邑不聽，令乘傳使上黨。升遂與漢兵會，因留不還。 |
| | Wang Mang's Dashikong Wang Yi appointed Sheng as Yicao Shi (a clerk in the Office of Deliberation). At that time, Wang Mang frequently mobilized military forces and imposed heavy levies; Sheng therefore submitted a memorial to Yi saying: "Sheng has heard that filial piety is demonstrated by children not burdening their parents with idleness, and loyalty is shown by subjects not criticizing their superiors." "Now the people all acclaim your court as holy and call you a wise official." "A truly wise person sees everything, and a truly sage ruler hears everything." "But now the affairs of the world are as clear as day and night, as loud as thunder; yet your court claims not to see them, and you claim not to hear them—then where can the common people cry out for justice?" "If you believe this is correct but remain silent, then your mistake is minor; "but if you know it to be wrong yet follow orders, then the fault is great." "In either case, there is no way for you to escape blame; thus, it is fitting that resentment from the people should fall upon you." "The court regards distant peoples' refusal to submit as its greatest concern; Sheng, however, considers the dissatisfaction of nearby people as his most pressing worry." "Now, the actions taken are contrary to the seasons and go against the principles of governance; they follow in the tracks of past failures and repeat mistakes that led to disaster. The later these policies are implemented, the more bizarre they become; the longer they persist, the greater the danger." "At the beginning of spring, when the year starts anew, you mobilize distant military campaigns. The people's basic food supplies are insufficient; fields lie fallow and uncultivated; grain prices soar to thousands per hu. Officials and commoners are plunged into a dire situation—this is not the way for a nation to treat its people." "If this continues, then the Hu and Mo peoples will guard our borders, while bandits from Qing and Xu regions will be right at our gates." "Sheng has one word to offer, which could relieve the people's suffering and ease their urgent plight. It cannot be fully conveyed in writing; I humbly request an audience so that I may express my heartfelt concerns." Yi, although he acknowledged the words, ultimately did not act on them. Sheng claimed illness and requested to resign, but Yi refused his request and ordered him instead to travel by official conveyance as envoy to Shangdang. Sheng then joined the Han forces and remained with them, not returning.
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建武二年，光武徵詣懷宮，拜議郎，遷博士，上疏讓曰：「臣與博士梁恭、山陽太守呂羌俱修梁丘易。二臣年並耆艾，經學深明，而臣不以時退，與恭並立，深知羌學，又不能達，慚負二老，無顏於世。誦而不行，知而不言，不可開口以為人師，願推博士以避恭、羌。」帝不許，然由是重之，數詔引見，每有大議，輒見訪問。 |
| | In the second year of Jianwu, Emperor Guangwu summoned him to Huai Palace and appointed him Yilang (Counselor), later promoting him to Boshi (Doctor). He submitted a memorial declining the position, saying: "I studied Liangqiu Yi together with Doctor Liang Gong and Liu Qiang, the governor of Shanyang. "These two officials are both of advanced age and have profound understanding of the classics. Yet I did not resign in due time, standing alongside Gong; I deeply know Qiang's learning but am still unable to surpass it. I feel ashamed before these two elders and have no face among men." "To recite without practicing, to know without speaking out—such a person cannot open his mouth and claim to be a teacher. I humbly request that the position of Boshi be granted to Gong and Qiang so as to avoid them." The emperor did not approve, but from then on held him in high regard. He frequently summoned Sheng for audiences and often consulted him whenever there were major deliberations.
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時尚書令韓歆上疏，欲為費氏易、左氏春秋立博士，詔下其議。四年正月，朝公卿、大夫、博士，見於雲臺。帝曰：「范博士可前平說。」升起對曰：「左氏不祖孔子，而出於丘明，師徒相傳，又無其人，且非先帝所存，無因得立。」遂與韓歆及太中大夫許淑等互相辯難，日中乃罷。升退而奏曰：「臣聞主不稽古，無以承天；臣不述舊，無以奉君。陛下愍學微缺，勞心經蓺，情存博聞，故異端競進。近有司請置京氏易博士，群下執事，莫能據正。京氏既立，費氏怨望，左氏春秋復以比類，亦希置立。京、費已行，次復高氏，春秋之家，又有騶、夾。如令左氏、費氏得置博士，高氏、騶、夾，五經奇異，並復求立，各有所執，乖戾分爭，從之則失道，不從則失人，將恐陛下必有猒倦之聽。孔子曰：『博學約之，弗叛矣夫。』夫學而不約，必叛道也。顏淵曰：『博我以文，約我以禮。』孔子可謂知教，顏淵可謂善學矣。老子曰：『學道日損。』損猶約也。又曰：『絕學無憂。』絕末學也。今費、左二學，無有本師，而多反異，先帝前世，有疑於此，故京氏雖立，輒復見廢。疑道不可由，疑事不可行。詩書之作，其來已久。孔子尚周流遊觀，至于知命，自衛反魯，乃正雅、頌。今陛下草創天下，紀綱未定，雖設學官，無有弟子，詩書不講，禮樂不修，奏立左、費，非政急務。孔子日：『攻乎異端，斯害也已。』傳曰：『聞疑傳疑，聞信傳信，而堯舜之道存。』願陛下疑先帝之所疑，信先帝之所信，以示反本，明不專己。天下之事所以異者，以不一本也。《》曰：『天下之動，貞夫一也。』又曰：『正其本，萬事理。』五經之本自孔子始，謹奏左氏之失凡十四事。」時難者以太史公多引左氏，升又上太史公違戾五經，謬孔子言，及左氏春秋不可錄三十一事。詔以下博士。 |
| | At that time, Shangshu Ling Han Xin submitted a memorial proposing the establishment of doctoral positions for Fei Shi Yi and Zuo Shi Chunqiu; an imperial edict was issued to discuss this proposal. In the first month of the fourth year, the court convened officials including gongqing (ministers), dafu (high-ranking officials), and boshi (doctors) at Yuntai. The emperor said: "Doctor Fan, you may step forward to give your impartial explanation." Sheng rose and replied: "The Zuo Shi does not trace its origin to Confucius, but rather comes from Qiuming. It was passed down through a lineage of teachers and students, yet there is no record of such a person. Moreover, it was not preserved by the previous emperor; therefore, it has no basis for being established." Thus, Sheng debated back and forth with Han Xin and Tai Zhong Dafu Xu Shu and others; the discussion lasted until noon before it was adjourned. After retiring, Sheng submitted a memorial saying: "I have heard that if a ruler does not examine the past, he cannot properly inherit Heaven's mandate; "if an official does not recount established traditions, he cannot serve his sovereign." "Your Majesty pities the decline of learning and personally concerns yourself with the classics; your desire for broad knowledge has led to competing claims from unorthodox schools." "Recently, officials requested the establishment of a doctoral position for Jing Shi Yi; those in charge below were unable to determine its legitimacy." "After the Jing Shi was established, the Fei Shi resented it and felt slighted; now the Zuo Shi Chunqiu, by analogy, also seeks to be established." "If Jing Shi and Fei Shi are already in place, next will come Gao Shi; among the Spring and Autumn schools, there is also Zou and Jia." "If the Zuo Shi and Fei Shi schools are granted doctoral positions, then Gao Shi, Zou, and Jia—each with their own interpretations of the Five Classics—will also seek to be established. Each will claim validity, leading to disputes and divisions. If we approve them all, it would deviate from the right path; if we reject them, we risk alienating people. I fear that Your Majesty may eventually grow weary of hearing such endless requests." Confucius said: "Extensive learning tempered by restraint will not lead to rebellion, indeed!" "Learning without restraint is sure to deviate from the path." Yan Yuan said: "Enrich me with culture, and restrain me with propriety." "Confucius can be called a wise teacher, and Yan Yuan can be considered an excellent student indeed." Laozi said: "The study of the Dao is one of daily reduction." "Reduction is akin to restraint." He also said: "Cut off learning, and there will be no worries." "Abandoning superficial learning." "Now, the schools of Fei and Zuo have no original masters and often contradict each other. Previous emperors had doubts about them; hence, even though Jing Shi was once established, it was soon abolished again." "Doubtful doctrines cannot be followed, and doubtful matters should not be carried out." "The composition of the Book of Songs and the Book of Documents has a long history. Confucius traveled extensively, observing widely, until he understood his destiny; after returning to Lu from Wei, he then corrected the Ya and Song sections. "Now, Your Majesty has just established the empire and its institutions are not yet firmly in place. Although schools have been set up, there are no students; the Book of Songs is not studied, rites and music are neglected. Proposing to establish Zuo Shi and Fei Shi as official doctrines is not an urgent matter for governance." Confucius said: "To attack the extremes, this is to eliminate harm already." The Classic says: "When in doubt, transmit the doubt; when certain, transmit certainty—thus the way of Yao and Shun is preserved." "I hope Your Majesty will doubt what previous emperors doubted, believe in what they believed, to demonstrate a return to the roots and show that you do not claim exclusive authority." "The reason why affairs of the world differ is because there is no single fundamental principle." The I Ching says: "All movement in the world remains steadfast to one principle." It also says: "Correct the root, and all affairs will be properly managed." "The foundation of the Five Classics began with Confucius. I respectfully submit that there are fourteen errors in the Zuo Shi." At that time, those who opposed him pointed out that the Grand Historian (Sima Qian) often cited Zuo Shi; Sheng further submitted a list of thirty-one instances where the Grand Historian contradicted the Five Classics and misinterpreted Confucius' words, as well as errors in the Zuo Shi Chunqu. The emperor issued an edict to submit this matter for discussion among the doctoral scholars.
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後升為出妻所告，坐繫，得出，還鄉里。永平中，為聊城令，坐事免，卒於家。 |
| | Later, Sheng was accused by his ex-wife and was imprisoned as a result; after being released, he returned to his hometown. During the Yongping period, he served as Licheng Commandant but was dismissed due to an offense and died at home.
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陳元字長孫，蒼梧廣信人也。父欽，習左氏春秋，事黎陽賈護，與劉歆同時而別自名家。王莽從欽受左氏學，以欽為猒難將軍。元少傳父業，為之訓詁，銳精覃思，至不與鄉里通。以父任為郎。 |
| | Chen Yuan, courtesy name Changsun, was a native of Guangxin, Cangwu. His father Qin studied the Zuo Shi Chunqiu and served Liyang Jia Hu, who was a contemporary of Liu Xin but had established his own school of learning. Wang Mang studied the Zuo Shi under Qin and appointed him as Yan Nan Jiangjun (General Yannan). Yuan inherited his father's scholarship, providing explanations and annotations for it. He devoted himself intensely to deep thought, to the point of not associating with people from his hometown. He became an officer by virtue of his father's recommendation.
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建武初，元與桓譚、杜林、鄭興俱為學者所宗。時議欲立左氏傳博士，范升奏以為左氏淺末，不宜立。元聞之，乃詣闕上疏曰： |
| | In the early years of Jianwu, Yuan was revered as a scholar along with Huan Tan, Du Lin, and Zheng Xing. At that time, there was discussion about appointing a doctoral scholar for the Zuo Shi Zhuan; Fan Sheng submitted an argument stating that the Zuo Shi was shallow and peripheral, and thus should not be established. Yuan heard of this and went to court to submit a memorial saying:
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陛下撥亂反正，文武並用，深愍經蓺謬雜，真偽錯亂，每臨朝日，輒延群臣講論聖道。知丘明至賢，親受孔子，而公羊、穀梁傳聞於後世，故詔立左氏，博詢可否，示不專己，盡之群下也。今論者沈溺所習，翫守舊聞，固執虛言傳受之辭，以非親見實事之道。左氏孤學少與，遂為異家之所覆冒。夫至音不合眾聽，故伯牙絕弦；至寶不同眾好，故卞和泣血。仲尼聖德，而不容於世，況於竹帛餘文，其為雷同者所排，固其宜也。非陛下至明，孰能察之！ |
| | Your Majesty has restored order from chaos, employing both literary and military talents. You deeply lament the confusion and corruption of the classics, where truth and falsehood are mixed in disorder; every day when attending court, you regularly summon ministers to discuss the sacred principles. You know that Qiuming was an extremely virtuous man who personally received instruction from Confucius, while the Gongyang and Guliang schools were transmitted by later generations. Therefore, you issued an edict to establish the Zuo Shi school, seeking broad consultation on its merits or demerits, demonstrating your impartiality and soliciting opinions fully from all below. Now those who argue are immersed in what they have long studied, clinging to old knowledge and stubbornly adhering to empty words passed down by tradition, using these to criticize the path of firsthand observation and factual experience. The Zuo Shi school is isolated with few followers, so it has become a target for false claims by other schools. When the highest music does not conform to common ears, therefore Boya broke his zither strings; A most precious treasure is unlike what the masses desire, hence Bian He wept blood. Confucius possessed saintly virtue yet was not accepted by the world; how much more so for mere writings on bamboo slips and silk, which are naturally bound to be rejected by those who follow the crowd. If not for Your Majesty's supreme wisdom, who could discern this!
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臣元竊見博士范升等所議奏左氏春秋不可立 |
| | I, Yuan, humbly observe that the doctoral scholar Fan Sheng and others in their memorial argued against establishing the Zuo Shi Chunqiu.
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，及太史公違戾凡四十五事。案升為所言，前後相違，皆斷涞小文，媟黷微辭，以年數小差，掇為巨謬，遺脫纖微，指為大尤，抉瑕擿釁，掩其弘美，所謂「小辯破言，小言破道」者也。升等又曰：「先帝不以左氏為經，故不置博士，後主所宜因襲。」臣愚以為若先帝所行而後主必行者，則盤庚不當遷于殷，周公不當營洛邑，陛下不當都山東也。往者，孝武皇帝好公羊，衛太子好穀梁，有詔詔太子受公羊，不得受穀梁。孝宣皇帝在人閒時，聞衛太子好穀梁，於是獨學之。及即位，為石渠論而穀梁氏興，至今與公羊並存。此先帝後帝各有所立，不必其相因也。孔子曰，純，儉，吾從眾；至於拜下，則違之。夫明者獨見，不惑於朱紫，聽者獨聞，不謬於清濁，故離朱不為巧眩移目，師曠不為新聲易耳。方今干戈少弭，戎事略戰，留思聖蓺，眷顧儒雅，採孔子拜下之義，卒淵聖獨見之旨，分明白黑，建立左氏，解釋先聖之積結，洮汰學者之累惑，使基業垂於萬世，後進無復狐疑，則天下幸甚。 |
| | They listed a total of forty-five instances where the Grand Historian violated or distorted the classics. Upon examining what Sheng has said, his arguments are contradictory before and after. He cuts up minor texts arbitrarily, uses trivial words to belittle the subtle meanings, takes small discrepancies in dates as major errors, points out minute omissions as grave faults, picks at flaws and fabricates grievances, while concealing their great virtues. This is what is called "petty arguments destroy truth; petty words destroy the Way." Sheng and others also said: "The former emperor did not regard the Zuo Shi as a classic, so he did not appoint doctoral scholars; this is what later rulers should follow." I humbly believe that if later rulers must follow what the former emperor did, then Pangeng should not have moved to Yin, Zhou Gong should not have established Luoyi, and Your Majesty should not now make Shandong your capital. In the past, Emperor Wu of Han favored Gongyang, while the Crown Prince Wei preferred Guliang. An imperial decree was issued ordering the crown prince to study Gongyang and forbidding him from studying Guliang. When Emperor Xuan of Han was still a commoner, he heard that Crown Prince Wei favored the Guliang school and thus studied it alone. After ascending the throne, he convened a debate at Shiqiu, which led to the rise of the Guliang school; it has remained in existence alongside the Gongyang school ever since. This shows that former and later emperors each established their own schools, which need not necessarily follow one another. Confucius said: "If it is pure and simple, I will follow the majority; but when it comes to bowing at the lower rank, then I oppose it." A wise person sees alone, not confused by red or purple; a discerning listener hears alone, not misled by clarity or turbidity. Therefore, Lizhu did not shift his gaze because of clever illusions, and Shikuang did not change his ears for new sounds. Now that arms have been laid down and warfare has ceased, it is time to devote attention to the sacred arts and show concern for Confucian learning. By adopting the meaning of Confucius bowing at a lower rank and completing the unique insight of the sage, we can clearly distinguish right from wrong, establish the Zuo Shi, resolve long-standing ambiguities in the teachings of the sages, purify scholars' accumulated doubts, ensure that this foundation endures for ten thousand generations, and allow future students to have no further uncertainties—this would be a great blessing for all under heaven.
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臣元愚鄙，嘗傳師言。如得以褐衣召見，俯伏庭下，誦孔氏之正道，理丘明之宿冤；若辭不合經，事不稽古，退就重誅，雖死之日，生之年也。 |
| | I, Yuan, am humble and ignorant, yet I have long transmitted my teacher's teachings. If I may be summoned for an audience in plain clothes, bowing before the court, to recite Confucius' true teachings and clear up Qiuming's long-standing injustice; If my words do not conform to the classics or my arguments are not verified by ancient records, I shall be punished severely; yet even in death, it would be a worthy end for me.
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書奏，下其議，范升復與元相辯難，凡十餘上。帝卒立左氏學，太常選博士四人，元為第一。帝以元新忿爭，乃用其次司隸從事李封，於是諸儒以左氏之立，論議讙譁，自公卿以下，數廷爭之。會封病卒，左氏復廢。 |
| | After the memorial was submitted, the matter was referred for discussion; Fan Sheng again debated with Yuan back and forth, submitting over ten memorials in total. The emperor finally established the Zuo Shi school; the Taichang selected four doctoral scholars, and Yuan was ranked first. The emperor, considering Yuan's recent disputes, instead appointed the second-ranked Sili Congshi Li Feng. As a result, scholars debated loudly over the establishment of the Zuo Shi school; from high-ranking officials down to lower ranks, they repeatedly argued in court. When Li Feng died of illness, the Zuo Shi school was once again abolished.
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| | 鄭范陳賈... : |
元以才高著名，辟司空李通府。時大司農江馮上言，宜令司隸校尉督察三公。事下三府。元上疏曰：「臣聞師臣者帝，賓臣者霸。故武王以太公為師，齊桓以夷吾為仲父。孔子曰：『百官總己聽於冢宰。』近則高帝優相國之禮，太宗假宰輔之權。及亡新王莽，遭漢中衰，專操國柄，以偷天下，況己自喻，不信群臣。奪公輔之任，損宰相之威，以刺舉為明，徼訐為直。至乃陪僕告其君長，子弟變其父兄，罔密法峻，大臣無所措手足。然不能禁董忠之謀，身為世戮。故人君患在自驕，不患驕臣；失在自任，不在任人。是以文王有日昃之勞，周公執吐握之恭，不聞其崇刺舉，務督察也。方今四方尚擾，天下未一，百姓觀聽，咸張耳目。陛下宜修文武之聖典，襲祖宗之遺德，勞心下士，屈節待賢，誠不宜使有司察公輔之名。」帝從之，宣下其議。 |
| | Yuan, renowned for his talent and scholarship, was appointed to the office of Sikong Li Tong. At that time, Dasi Nong Jiang Feng submitted a proposal stating that it was appropriate to have the Sili Jiao Wei supervise and inspect the Three Excellencies. The matter was referred to the three offices for deliberation. Yuan submitted a memorial saying: "I have heard that when an emperor treats his ministers as teachers, he is a Son of Heaven; when he treats them as guests, he becomes a hegemon. Therefore, King Wu regarded Tai Gong as his teacher, and Duke Huan of Qi treated Yi Wu as an elder father. Confucius said: "All officials should manage their duties and listen to the Grand Chancellor." Recently, Emperor Gao of Han showed preferential treatment toward the Prime Minister, while Emperor Taizong granted authority to the chief ministers. As for Wang Mang of the fallen Xin dynasty, during a time when Han was in decline, he seized control of state power and usurped the throne; regarding himself as equal to others, he did not trust his ministers. He deprived the prime ministers of their duties and undermined the authority of the chancellor, regarding surveillance as wisdom and denunciation as righteousness. To such an extent that attendants accused their superiors, younger generations turned against their elders; the net was tightly woven and laws severe, leaving high ministers with no place to put their hands or feet. Yet he could not prevent Dong Zhong's conspiracy, and in the end was executed as a lesson for future generations. Therefore, the problem of a ruler lies in his own arrogance; it is not the fault of arrogant ministers. The mistake lies in self-reliance, not in entrusting others. Therefore, King Wen toiled until the sun set each day, and Duke of Zhou practiced utmost humility by spitting out food and washing hands for guests; there is no record that they valued surveillance or emphasized inspection. Now, the four quarters are still in turmoil, and the world has not yet been unified; the common people watch and listen attentively. Your Majesty should cultivate the sacred traditions of Wen and Wu, follow the virtues left by ancestors, toil for the sake of virtuous men below, and humble yourself before worthy individuals. It is indeed inappropriate to have officials inspecting the names of high ministers." The emperor heeded his advice and issued an edict announcing this decision.
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李通罷，元後復辟司徒歐陽歙府，數陳當世便事、郊廟之禮，帝不能用。以病去，年老，卒於家。子堅卿，有文章。 |
| | After Li Tong was dismissed, Yuan later served in the office of Siku Tu Ouyang Xie. He repeatedly submitted proposals on practical matters for the current era and rituals concerning sacrifices at altars and temples, but the emperor did not adopt them. He resigned due to illness; in his old age, he died at home. His son Jianqing was known for his writings.
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| | 鄭范陳賈... : |
賈逵字景伯，扶風平陵人也。九世祖誼，文帝時為梁王太傅。曾祖父光，為常山太守，宣帝時以吏二千石自洛陽徙焉。父徽，從劉歆受左氏春秋，兼習國語、周官，又受古文尚書於塗惲，學毛詩於謝曼卿，作左氏條例二十一篇。 |
| | Jia Kui, courtesy name Jingbo, was a native of Pingling, Fufeng. His ninth-generation ancestor was Yi, who served as Taifu to the Prince of Liang during Emperor Wen's reign. His great-grandfather Guang was Tai Shou (governor) of Changshan, and during Emperor Xuan's reign, he moved there from Luoyang as an official of the rank of 2000 dan. His father Hui studied the Zuo Shi Chunqi under Liu Xin, and also learned Gu Yu (Discourses of the States) and Zhouguan. He further received instruction in the ancient text version of the Shangshu from Tu Yun and the Mao Poem from Xie Manqing, composing twenty-one chapters of a systematic treatise on the Zuo Shi.
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| | 鄭范陳賈... : |
逵悉傳父業，弱冠能誦左氏傳及五經本文，以大夏侯尚書教授，雖為古學，兼通五家穀梁之說。自為兒童，常在太學，不通人閒事。身長八尺二寸，諸儒為之語曰：「問事不休賈長頭。」性愷悌，多智思，俶儻有大節。尤明左氏傳、國語，為之解詁五十一篇，永平中，上疏獻之。顯宗重其書，寫藏祕館。 |
| | Kui fully inherited his father's learning. As a young adult, he could recite the Zuo Shi Zhuan and the original texts of the Five Classics. He taught the Da Xiahou version of Shangshu; although this was part of the ancient textual tradition, he also thoroughly understood the interpretations of the five schools of Guliang. From childhood, he often studied at the Taixue and was unfamiliar with worldly affairs. He stood eight chi two cun tall, and fellow scholars remarked: "Ask questions endlessly to the long-headed Jia." By nature kind-hearted and intelligent, he was full of wisdom and possessed great integrity. He was especially proficient in the Zuo Shi Zhuan and Gu Yu, composing fifty-one explanatory commentaries on them. In the middle of the Yongping era, he submitted a memorial presenting these works to the throne. Emperor Xianzong valued his writings and ordered copies to be preserved in the imperial library.
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時有神雀集宮殿官府，冠羽有五采色，帝異之，以問臨邑侯劉復，復不能對，薦逵博物多識，帝乃召見逵，問之。對曰：「昔武王終父之業，鸑鷟在岐，宣帝威懷戎狄，神雀仍集，此胡降之徵也。」帝敕蘭臺給筆札，使作神雀頌，拜為郎，與班固並校祕書，應對左右。 |
| | At that time, a divine jiaque bird gathered at the palace and government offices; its feathers were colored with five hues. The emperor was surprised by this and asked Linyi Hou Liu Fu about it, but Liu Fu could not answer. He recommended Kui for his extensive knowledge of natural phenomena, so the emperor summoned Kui to ask him. Kui replied: "In the past, King Wu completed his father's legacy and the yuque bird appeared in Qi. Emperor Xuan displayed authority over the Rong and Di peoples, and divine jiaque birds gathered repeatedly; this is an omen of the Hu people submitting." The emperor ordered the Lantai to provide writing materials and had Kui compose a "Shenque Ode." He was then appointed as an officer, serving alongside Ban Gu in examining secret archives and advising at court.
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| | 鄭范陳賈... : |
肅宗立，降意儒術，特好古文尚書、左氏傳。建初元年，詔逵入講北宮白虎觀、南宮雲臺。帝善逵說，使發出左氏傳大義長於二傳者。逵於是具條奏之曰： |
| | When Emperor Suzong ascended the throne, he showed a special interest in Confucian scholarship, particularly favoring the ancient text version of Shangshu and the Zuo Shi Zhuan. In the first year of Jianchu, an edict summoned Kui to lecture at Beigong Baihu Guan and Nan Gong Yuntai. The emperor appreciated Kui's explanations and ordered him to elaborate on the major principles of the Zuo Shi Zhuan that surpassed those in the other two commentaries. Kui then submitted a detailed list, saying:
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| | 鄭范陳賈... : |
臣謹擿出左氏三十事尤著明者，斯皆君臣之正義，父子之紀綱。其餘同公羊者什有七八，或文簡小異，無害大體。至如祭仲、紀季、伍子胥、叔術之屬，左氏義深於君父，父羊多任於權變，其相殊絕，固以甚遠，而冤抑積久，莫肯分明。 |
| | I have carefully selected thirty particularly clear and prominent points from the Zuo Shi; these all illustrate the proper principles of ruler-minister relations, as well as the fundamental norms between father and son. The rest agree with Gongyang in about seven or eight out of ten cases; some differ slightly in wording, but these do not harm the overall principles. As for figures such as Jia Zhong, Ji Ji, Wu Zixu, and Shushu, the Zuo Shi's interpretation is deeper in its emphasis on loyalty to ruler and father, while Gongyang often prioritizes pragmatic flexibility. The differences between them are profound, yet this long-standing injustice has gone uncorrected for a very long time.
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臣以永平中上言左氏與圖讖合者，先帝不遺芻蕘，省納臣言，寫其傳詁，藏之祕書。建平中，侍中劉歆欲立左氏，不先暴論大義，而輕移太常，恃其義長，詆挫諸儒，諸儒內懷不服，相與排之。孝哀皇帝重逆眾心，故出歆為河內太守。從是攻擊左氏，遂為重讎。至光武皇帝，奮獨見之明，興立左氏、穀梁，會二家先師不曉圖讖，故令中道而廢。凡所以存先王之道者，要在安上理民也。今左氏崇君父，卑臣子，彊幹弱枝，勸善戒惡，至明至切，至直至順。且三代異物，損益隨時，故先帝博觀異家，各有所採。易有施、孟，復立梁丘，尚書歐陽，復有大小夏侯，今三傳之異亦猶是也。又五經家皆無以證圖讖明劉氏為堯後者，而左氏獨有明文。五經家皆言顓頊代黃帝，而堯不得為火德。左氏以為少昊代黃帝，即圖讖所謂帝宣也。如令堯不得為火，則漢不得為赤。其所發明，補益實多。 |
| | I submitted a memorial during the Yongping era stating that the Zuo Shi aligns with prophetic diagrams and omens; the late emperor did not disregard the humble opinion of a commoner but examined and accepted my words, copying its commentaries for preservation in the imperial archives. In the Jianping era, Shi Zhong Liu Xin wished to establish the Zuo Shi but did not first publicly debate its major principles; instead he lightly transferred authority to Taichang. Relying on his own interpretation's strengths, he criticized and belittled other scholars, who inwardly resented this and united against him. Emperor Xiao Ai, valuing the will of the people, therefore exiled Liu Xin to serve as Tai Shou (Governor) of Hedong. From then on, attacks against the Zuo Shi intensified and became a major source of contention. It was not until Emperor Guangwu, who displayed the clarity of independent judgment, that the Zuo Shi and Guliang were revived. However, since the early masters of these two schools did not understand prophetic diagrams and omens, their revival was halted midway. The fundamental purpose in preserving the teachings of former kings lies in ensuring stability for rulers and good governance for the people. Now, the Zuo Shi upholds rulers and fathers while subordinating ministers and sons; it strengthens central authority and weakens peripheral powers, encouraging virtue and warning against evil. It is most clear, most urgent, most direct, and most in line with propriety. Moreover, the Three Dynasties differed in their customs; what was added or subtracted changed with time. Therefore, the late emperor broadly examined different schools and adopted elements from each. The Yijing had the Shu, Meng schools; later the Liangqiu school was revived. The Shangshu had the Ouyang school, and then the Da Xiahou and Xiao Xiahou schools emerged. Now, the differences among these three commentaries are similar to that pattern. Furthermore, none of the Five Classics schools could provide evidence from prophetic diagrams or omens to clearly establish that the Liu family was descended from Yao, but only the Zuo Shi contains explicit text on this matter. All schools of the Five Classics claim that Zhuanxu succeeded Huangdi, and thus Yao could not be associated with the Fire virtue. The Zuo Shi holds that Shaohao succeeded Huangdi—that is what the prophetic diagrams refer to as Emperor Xuan. If Yao cannot be associated with Fire, then Han cannot be identified with red (Fire virtue). The insights it reveals and the benefits it provides are truly numerous.
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陛下通天然之明，建大聖之本，改元正歷，垂萬世則，是以麟鳳百數，嘉瑞雜遝。猶朝夕恪勤，遊情六蓺，研機綜微，靡不審覈。若復留意廢學，以廣聖見，庶幾無所遺失矣。 |
| | Your Majesty possesses innate wisdom and establishes the foundation of great sainthood, reforming the calendar at the beginning of a new era to set an example for ten thousand generations. Hence, qilin and phoenixes appear in dozens, and auspicious omens arrive in abundance. Yet you still work diligently morning and night, devote yourself to the Six Arts, study profound principles, and examine subtle details with thorough scrutiny. If you could also pay attention to neglected studies in order to broaden your sage insight, then perhaps nothing would be left unattained.
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書奏，帝嘉之，賜布五百匹，衣一襲，令逵自選公羊嚴、顏諸生高才者二十人，教以左氏，與簡紙經傳各一通。 |
| | When the memorial was presented, the emperor praised it and bestowed five hundred bolts of cloth and one set of clothing upon him. He also ordered Kuai to personally select twenty high-achieving students from among the disciples of Gongyang Yan and Yan, instruct them in the Zuo Shi, and provide each with a complete copy of the classics and commentaries on paper scrolls.
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逵母常有疾，帝欲加賜，以校書例多，特以錢二十萬，使潁陽侯馬防與之。謂防曰：「賈逵母病，此子無人事於外，屢空則從孤竹之子於首陽山矣。」 |
| | Kuai's mother often suffered from illness, and the emperor wished to bestow a special gift. Because there were many precedents for granting rewards to scholars in the imperial academy, he specially gave twenty thousand coins, instructing Yingyang Hou Ma Fang to present them on his behalf. He said to Fang, "Jia Kuai's mother is ill; this son has no means of support outside the home. If his provisions often run out, he would follow the sons of Gu Zhu to Shouyang Mountain."
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逵數為帝言古文尚書與經傳爾雅詁訓相應，詔令撰歐陽、大小夏侯尚書古文同異。逵集為三卷，帝善之。復令撰齊、魯、韓詩與毛氏異同。并作周官解故。遷逵為衛士令。八年，乃詔諸儒各選高才生，受左氏、穀梁春秋、古文尚書、毛詩，由是四經遂行於世。皆拜逵所選弟子及門生為千乘王國郎，朝夕受業黃門署，學者皆欣欣羨慕焉。 |
| | Kuai often told the emperor that the Guwen Shangshu corresponded with the interpretations and explanations in the classics, commentaries, and Er Ya. The emperor then issued an order for him to compile a comparison of similarities and differences between the Guwen version and those of Ouyang, Da Xiahou, and Xiao Xiahou. Kuai compiled them into three volumes, which the emperor highly praised. The emperor then ordered him to compile a comparison of differences and similarities between the Qi, Lu, Han versions of the Shi Jing and that of Mao Shi. He also composed explanations for the Zhouguan. Kuai was promoted to Weishi Ling. In the eighth year, the emperor issued an edict ordering all Confucian scholars to select high-achieving students and teach them the Zuo Shi Ch Chunqiu, Guwen Shangshu, and Mao Shi. Thus, these four classics were subsequently transmitted in the world. All of them were appointed as Lang officials of Qiansheng Wangguo, selected by Kuai's disciples and former students. They studied morning and evening at the Huangmen Shu office, and scholars everywhere felt joyous admiration for this.
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和帝即位，永元三年，以逵為左中郎將。八年，復為侍中，領騎都尉。內備帷幄，兼領祕書近署，甚見信用。 |
| | When Emperor He ascended the throne, in Yongyuan year three, Kuai was appointed as Zuo Zhonglang Jiang. In the eighth year, he was again made Shizhong and concurrently served as commander of the cavalry (Qi Duyi). He was entrusted with important inner court affairs, overseeing confidential secretarial offices, and was greatly trusted.
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逵薦東萊司馬均、陳國汝郁，帝即徵之，並蒙優禮。均字少賓，安貧好學，隱居教授，不應辟命。信誠行乎州里，鄉人有所計爭，輒令祝少賓，不直者終無敢言。位至侍中，以老病乞身，帝賜以大夫祿，歸鄉里。郁字叔異，性仁孝，及親歿，遂隱處山澤。後累遷為魯相，以德教化，百姓稱之，流人歸者八九千戶。 |
| | Kuai recommended Si Ma Jun of Donglai and Ru Yu of Chengu mainstream, and the emperor immediately summoned them; both were honored with generous courtesy. Jun, courtesy name Shaobin, lived in poverty but loved learning. He withdrew from the world to teach and refused official appointments. His sincerity and integrity were known throughout his state and locality; when people in the village had disputes, they would always refer to Ju Shaobin. Those who were found unjust never dared to argue further. He rose in rank to Shizhong, but due to old age and illness, he requested retirement. The emperor granted him the salary of a Daifu and allowed him to return to his hometown. Yu, courtesy name Shuyi, was by nature kind and filial. After the death of his parents, he withdrew to live in mountains and lakes. Later, after successive promotions, he became the governor of Lu Xiang. Through moral instruction and education, he was praised by the people; several thousand displaced families returned to settle under his administration.
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逵所著經傳義詁及論難百餘萬言，又作詩、頌、誄、書、連珠、酒令凡九篇，學者宗之，後世稱為通儒。然不修小節，當世以此頗譏焉，故不至大官。永元十三年卒，時年七十二。朝廷愍惜，除兩子為太子舍人。 |
| | Kuai's writings on the meanings and interpretations of classics, as well as his debates and discussions, totaled over a million words. He also composed nine works including poems, eulogies, funeral orations, letters, lianzhu (a type of literary composition), and drinking commands. Scholars revered him, and later generations hailed him as an erudite scholar. Yet he did not concern himself with minor matters of conduct; contemporaries often criticized him for this, which is why he never attained a high official position. He died in the thirteenth year of Yongyuan, at the age of seventy-two. The court felt deep sympathy and regret for his passing, and appointed his two sons as Tai Zi She Ren (attendants to the crown prince).
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論曰：鄭、賈之學，行乎數百年中，遂為諸儒宗，亦徒有以焉爾。桓譚以不善讖流亡，鄭興以遜辭僅免，賈逵能附會文致，最差貴顯。世主以此論學，悲矣哉！ |
| | Commentary: The scholarship of Zheng and Jia was practiced for several centuries, eventually becoming the model for Confucian scholars. This was not without reason. Huan Tan fled due to his inability to skillfully handle prophetic texts, Zheng Xing narrowly escaped by using humble words, while Jia Kuai was able to adapt and conform with literary artistry, thus achieving the most favorable and prominent position. The world's rulers judged scholarship in this way—how tragic!
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張霸字伯饒，蜀郡成都人也。年數歲而知孝讓，雖出入飲食，自然合禮，鄉人號為「張曾子。」七歲通春秋，復欲進餘經，父母曰「汝小未能也」，霸曰「我饒為之」，故字曰「饒」焉。 |
| | Zhang Ba, courtesy name Berao, was a native of Chengdu, Shu Jun. At the age of several years old, he already understood filial piety and courtesy; even in his daily comings and goings or eating habits, he naturally conformed to propriety. His fellow villagers called him "Zhang Zengzi." At seven, he mastered the Chunqiu. He then wished to study other classics as well, but his parents said, "You are still too young and unable." Ba replied, "I am capable of doing it," hence his courtesy name was given as "Rao."
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後就長水校尉樊儵受嚴氏公羊春秋，遂博覽五經。諸生孫林、劉固、段著等慕之，各市宅其傍，以就學焉。 |
| | Later he studied under Changshui Jiao Wei Fan Shou, learning the Gongyang Chunqiu of Yan Shi, and thus extensively read all Five Classics. Scholars such as Sun Lin, Liu Gu, and Duan Zhu admired him; each bought a house near his residence in order to study under him.
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舉孝廉光祿主事，稍遷，永元中為會稽太守，表用郡人處士顧奉、公孫松等。奉後為潁川太守，松為司隸校尉，並有名稱。其餘有業行者，皆見擢用。郡中爭厲志節，習經者以千數，道路但聞誦聲。 |
| | Recommended as a filial and upright official (Xiaolian) by the Guanglu Zhushi, he gradually advanced in rank. During the Yongyuan period, he served as Taifu of Kuaiji, where he recommended local recluses such as Gu Feng and Gongsun Song for official appointments. Feng later became Taifu of Yingchuan, and Song became Jiao Wei of Sili; both gained reputations for their achievements. Others who had learning and virtue were also promoted to official positions. In the commandery, people competed in cultivating lofty aspirations and moral integrity; those studying the classics numbered in the thousands, and on the roads one could only hear recitations.
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初，霸以樊儵刪嚴氏春秋猶多繁辭，乃減定為二十萬言，更名張氏學。 |
| | Initially, Ba felt that Fan Shou's abridgment of the Yan Shi version of Chunqiu was still too verbose. He therefore further reduced and revised it to 200,000 words, renaming it "Zhang Shi Xue."
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霸始到越，賊未解，郡界不寧，乃移書開購，明用信賞，賊遂束手歸附，不煩士卒之力。童謠曰：「棄我戟，捐我矛，盜賊盡，吏皆休。」視事三年，謂掾史曰：「太守起自孤生，致位郡守。蓋日中則移，月滿則虧。老氏有言：『知足不辱。』」遂上病。 |
| | When Ba first arrived in Yue, the bandits had not yet dispersed and the region remained unsettled. He therefore sent a letter offering rewards for information, clearly pledging to use trustworthy rewards. The bandits then surrendered without resistance, without needing military force. A children's rhyme said: "Discard my halberd, abandon my spear; when bandits are gone, officials may rest." After three years in office, he said to his clerks and assistants: "The Taifu rose from a lonely orphan to attain the position of governor. It is just like the sun at noon that must move on, or the full moon that inevitably wanes. Laozi once said: 'He who knows contentment will not bring disgrace.'" And so he submitted a request to resign on grounds of illness.
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| | 鄭范陳賈... : |
後徵，四遷為侍中。時皇后兄虎賁中郎將鄧騭，當朝貴盛，聞霸名行，欲與為交，霸逡巡不荅，眾人笑其不識時務。後當為五更，會疾卒，年七十。遺敕諸子曰：「昔延州使齊，子死嬴、博，因坎路側，遂以葬焉。今蜀道阻遠，不宜歸塋，可止此葬，足藏髮齒而已。務遵速朽，副我本心。人生一世，但當畏敬於人，若不善加己，直為受之。」諸子承命，葬於河南梁縣，因遂家焉。將作大匠翟酺等與諸儒門人追錄本行，謚曰憲文。中子楷。 |
| | Later, when summoned again, he was promoted four times and became Shizhong. At that time, the brother of the empress, Deng Zhui, who held the title Hu Ben Zhonglang Jiang and was a powerful figure at court, heard of Ba's reputation and virtue. He wished to befriend him, but Ba hesitated and did not respond; many people mocked him for being out of touch with current affairs. Later, he was scheduled to serve as Wu Geng (an honorary title), but before this could happen, he died due to illness at the age of seventy. In his final instructions to his sons, he said: "In ancient times, when the envoy of Yanzhou went to Qi, his son died in Ying and Bo. Because there was no suitable grave site, they dug a pit by the roadside and buried him there. Now, since the roads to Shu are distant and difficult, it is not suitable to return for burial in our ancestral cemetery. You may simply bury me here; a grave sufficient to hold my hair and teeth will be enough." You must follow this wish, so that I may decay quickly and fulfill the true intent of my heart. A person's life in this world should only be spent with reverence toward others; if one does not improve oneself, it is simply receiving what one deserves." His sons followed his instructions and buried him in Liang Xian, Henan; they then settled there permanently. Jiangzuo Dajiang Di Pu and other Confucian scholars and his disciples compiled a record of his life, bestowing on him the posthumous title Xianwen. His second son was Kai.
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| | 鄭范陳賈... : |
楷字公超，通嚴氏春秋、古文尚書，門徒常百人。賓客慕之，自父黨夙儒，偕造門焉。車馬填街，徒從無所止，黃門及貴戚之家，皆起舍巷次，以候過客往來之利。楷疾其如此，輒徙避之。家貧無以為業，常乘驢車至縣賣藥，足給食者，輒還鄉里。司隸舉茂才，除長陵令，不至官。隱居弘農山中，學者隨之，所居成市，後華陰山南遂有公超市。五府連辟，舉賢良方正，不就。 |
| | Kai, courtesy name Gongchao, mastered the Yan Shi version of the Chunqiu and the Guwen Shangshu; his school had a constant hundred disciples. Scholars from near and far admired him, including senior Confucians related to his father, who all came to visit at his door. His carriages and horses filled the streets, and followers had nowhere to stop. Even the families of Huangmen officials and noble relatives built houses along the lanes to accommodate the convenience of passing guests. Kai was distressed by this situation, so he often moved away to avoid it. His family was poor and had no means of livelihood, so he often rode a donkey cart to the county to sell medicine. After earning enough for food, he would return home. Sili recommended him as a talented scholar (Maocai), and appointed him as the magistrate of Changling, but he did not take up the post. He withdrew to live in seclusion in Hongnong Mountain, and scholars followed him there; the place where he lived became a market town. Later, south of Huayin Mountain came to be known as Gongchao Market. Five official offices successively invited him for appointments; he was also recommended as a virtuous and upright scholar (Xianliang Fangzheng), but he refused all.
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| | 鄭范陳賈... : |
漢安元年，順帝特下詔告河南尹曰：「故長陵令張楷行慕原憲，操擬夷、齊，輕貴樂賤，竄跡幽藪，高志確然，獨拔群俗。前比徵命，盤桓未至，將主者翫習於常，優賢不足，使其難進歟？郡時以禮發遣。」楷復告疾不到。 |
| | In the first year of Huan, Emperor Shun issued a special edict to the governor of Henan Yin: "The former magistrate of Changling, Zhang Kai, emulated Yuan Xian in his conduct and modeled himself after Yi and Qi in virtue. He regarded wealth lightly and poverty as joy, hiding his traces in remote places. His lofty aspirations were firm, standing out distinctly from vulgar customs. Previously, when summoned for official appointments, he hesitated and did not come forward. Could this be because those in charge have grown complacent with routine, insufficiently valuing virtue, thus making it difficult for virtuous men to advance? Therefore, the commandery should now send him forth according to proper rites." Kai again claimed illness and did not attend.
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| | 鄭范陳賈... : |
性好道術，能作五里霧。時關西人裴優亦能為三里霧，自以不如楷，從學之，楷避不肯見。桓帝即位，優遂行霧作賊，事覺被考，引楷言從學術，楷坐繫廷尉詔獄，積二年，恆諷誦經籍，作尚書注。後以事無驗，見原還家。建和三年，下詔安車備禮聘之，辭以篤疾不行。年七十，終於家。子陵。 |
| | By nature, he loved Daoist techniques and was able to create a fog that obscured five li. At the time, Guanxi native Pei You could also create a fog covering three li. He considered himself inferior to Kai and went to study under him, but Kai avoided meeting him. When Emperor Huan ascended the throne, You then used his fog-making skills to commit banditry. When this was discovered and he was investigated, he implicated Kai by claiming that Kai had taught him these techniques. As a result, Kai was arrested and imprisoned in the imperial court's special prison under the Tingwei. For two years, while in confinement, he constantly recited classical texts and composed annotations on the Shangshu. Later, when no evidence for the charges was found, he was pardoned and released to return home. In the third year of Jianhe, an imperial edict was issued offering a ceremonial carriage with full rites to invite him; he declined on grounds of serious illness and did not go. At seventy years old, he passed away at home. His son was Ling.
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| | 鄭范陳賈... : |
陵字處沖，官至尚書。元嘉中，歲首朝賀，大將軍梁冀帶劍入省，陵呵叱令出，敕羽林、虎賁奪冀劍。冀跪謝，陵不應，即劾奏冀，請廷尉論罪，有詔以一歲俸贖，而百僚肅然。 |
| | Ling, courtesy name Chuchong, held office up to the rank of Shangshu (Minister). During the Yuajia period, at the beginning of the year when officials gathered for court congratulations, Grand General Liang Ji entered the Sheng wearing a sword. Ling rebuked him and ordered his removal, instructing the Yulin and Huben guards to seize Ji's sword. Ji knelt and apologized, but Ling did not respond. He immediately impeached Ji and requested that the Tingwei office determine his punishment. An imperial decree was issued allowing Ji to redeem himself with a year's salary; from then on, all officials became respectful and orderly.
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| | 鄭范陳賈... : |
初，冀弟不疑為河南尹，舉陵孝廉。不疑疾陵之奏冀，因謂曰：「昔舉君，適所以自罰也。」陵對曰：「明府不以陵不肖，誤見擢序，今申公憲，以報私恩。」不疑有愧色。陵弟玄。 |
| | Initially, Ji's younger brother Bu Yi served as governor of Henan Yin and recommended Ling for the Xiaolian honor. Bu Yi was resentful that Ling had impeached Ji, so he said to him: "In recommending you in the past, I have only brought punishment upon myself." Ling replied: "Your Honor did not consider me unworthy and mistakenly promoted me. Now I enforce the law impartially to repay your private kindness." Bu Yi showed a look of shame. Ling's younger brother was Xuan.
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| | 鄭范陳賈... : |
玄字處虛，沈深有才略，以時亂不仕。司空張溫數以禮辟，不能致。中平二年，溫以車騎將軍出征涼州賊邊章等，將行，玄自田廬被褐帶索，要說溫曰：「天下寇賊雲起，豈不以黃門常侍無道故乎？聞中貴人公卿已下當出祖道於平樂觀，明公總天下威重，握六師之要，若於中坐酒酣，鳴金鼓，整行陣，召軍正執有罪者誅之，引兵還屯都亭，以次翦除中官，解天下之倒縣，報海內之怨毒，然後顯用隱逸忠正之士，則邊章之徒宛轉股掌之上矣。」溫聞大震，不能對，良久謂玄曰：「處虛，非不悅子之言，顧吾不能行，如何！」玄乃歎曰：「 |
| | Xuan, courtesy name Chuxu, was profound and talented with strategic insight; he did not serve in office due to the chaotic times. Sikong Zhang Wen repeatedly invited him with courtesy, but could not persuade him to accept an appointment. In the second year of Zhongping, when Wen was appointed Cheqi Jiangjun to campaign against rebels such as Bian Zhang in Liangzhou, just before departure, Xuan came from his fields wearing a simple coat and carrying a rope, intercepting Wen to say: "Bandits are rising across the land—could this not be due to the fact that Huangmen Changshi have acted without virtue? I have heard that high-ranking eunuchs and officials down to the level of gongqing are going to offer a farewell at Pingle Guan. Your Honor commands the authority of the entire realm, holding control over the six armies. If during the banquet, when wine flows freely, you sound the bronze drums, organize your troops, summon the military commander to execute those guilty of crimes, lead your army back and station it at Duting, then proceed step by step to eliminate corrupt eunuchs, relieve the people's suffering, and avenge their grievances, and afterward appoint hidden virtuous and loyal men to prominent positions, then villains like Bian Zhang will be as helpless as insects in your palm." Wen was greatly shaken and could not respond. After a long pause, he said to Xuan: "Chuxu, it is not that I am displeased with your words, but rather that I cannot act on them—what can be done!" Xuan then sighed and said, "
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| | 鄭范陳賈... : |
事行則為福，不行則為賊。今與公長辭矣。」即仰藥欲飲之。溫前執其手曰：「子忠於我，我不能用，是吾罪也，子何為當然！且出口入耳之言，誰今知之！」玄遂去，隱居魯陽山中。及董卓秉政，聞之，辟以為掾，舉侍御史，不就。卓臨之以兵，不得已彊起，至輪氏，道病終。 |
| | If one acts on the right course, it brings blessings; if not, one becomes a bandit. Now I bid you farewell forever." He immediately took out medicine and was about to drink it. Wen rushed forward, grasped his hand, and said: "You are loyal to me, yet I cannot follow your advice. That is my fault. Why should you do such a thing! Moreover, these were just words spoken in passing—how can anyone know about them now!" Xuan then left and took refuge in seclusion in the mountains of Luyang. When Dong Zhuo assumed power, he heard about Xuan and invited him to serve as yuanshi, recommending him for the post of Shiyushi. Xuan did not accept. Dong Zhuo threatened to use force against him, and Xuan had no choice but to reluctantly comply. However, on the way to Lunshi, he fell ill and died.
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| | 鄭范陳賈... : |
贊曰：中世儒門，賈、鄭名學。眾馳一介，爭禮氈幄。升、元守經，義偏情較，霸貴知止，辭交戚里。公超善術，所舍成市。 |
| | Commentary: In the middle period of the Han dynasty, Confucian scholars, Jia and Zheng were renowned for their scholarship. Many rushed to honor a single individual, vying to offer courtesy within felt tents. Sheng and Yuan upheld the classics; their righteousness was one-sided while emotions were measured. Ba knew when to stop, declining appointments from influential aristocrats. Gongchao was skilled in divination; wherever he stayed became a market.
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