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朱暉字文季，南陽宛人也。家世衣冠。暉早孤，有氣決。年十三，王莽敗，天下亂，與外氏家屬從田閒奔入宛城。道遇群賊，白刃劫諸婦女，略奪衣物。昆弟賓客皆惶迫，伏地莫敢動。暉拔劍前曰：「財物皆可取耳，諸母衣不可得。今日朱暉死日也！」賊見其小，壯其志，笑曰：「童子內刀。」遂捨之而去。 |
| | Zhu Hui, courtesy name Wenji, was a native of Wan, Nanyang. His family had long been members of the gentry class. Hui lost his father at an early age but was resolute and determined. At the age of thirteen, Wang Mang fell from power and chaos broke out throughout the land; he fled with his mother's family and relatives from the countryside into Wan Cheng. Along the way, they encountered a band of robbers who brandished swords to rob women and seize their clothes. His brothers and guests were all frightened and anxious, lying on the ground with no one daring to move. Hui drew his sword and stepped forward, saying, "You may take whatever valuables you wish, but you cannot have the clothes of our mothers." "Today is the day that Zhu Hui dies!" The bandits saw that he was young but admired his resolve, and laughed, saying, "Boy, put your sword away." They then left him alone and departed.
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初，光武與暉父岑俱學長安，有舊故。及即位，求問岑，時已卒，乃召暉拜為郎。暉尋以病去，卒業於太學。性矜嚴，進止必以禮，諸儒稱其高。 |
| | Initially, Emperor Guangwu had studied in Chang'an together with Hui's father, Zhu Cen, and they were old acquaintances. After ascending the throne, Emperor Guangwu inquired about Zhu Cen; by then he had already died, so the emperor summoned Hui and appointed him as an Attendant-in-Ordinary. Hui soon resigned due to illness and completed his studies at the Imperial Academy. He was naturally dignified and strict, always acting in accordance with propriety; Confucian scholars praised him for his lofty character.
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永平初，顯宗舅新陽侯陰就慕暉賢，自往候之，暉避不見。復遣家丞致禮，暉遂閉門不受。就聞，歎曰：「志士也，勿奪其節。」後為郡吏，太守阮況嘗欲市暉牛，暉不從。及況卒，暉乃厚贈送其家。人或譏焉，暉曰：「前阮府君有求於我，所以不敢聞命，誠恐以財貨污君。今而相送，明吾非有愛也。」驃騎將軍東平王蒼聞而辟之，甚禮敬焉。正月朔旦，蒼當入賀。故事，少府給璧。是時陰就為府卿，貴驕，吏傲不奉法。蒼坐朝堂，漏且盡，而求璧不可得，顧謂掾屬曰：「若之何？」暉望見少府主簿持璧，即往紿之曰：「我數聞璧未嘗見，試請觀之。」主簿以授暉，暉顧召令史奉之。主簿大驚，遽以白就。就曰：「朱掾義士，勿復求。」更以它璧朝。蒼既罷，召暉謂曰：「屬者掾自視孰與藺相如？」帝聞壯之。及當幸長安，欲嚴宿衛，故以暉為衛士令。再遷臨淮太守。 |
| | In the early Yongping era, Emperor Xiangzong's maternal uncle, Xinyang Hou Yin Jiu, admired Hui's virtue and personally went to visit him; Hui avoided meeting him. Yin Jiu then sent his family steward with gifts, but Hui shut the door and refused them. Upon hearing this, Yin Jiu sighed and said, "He is a man of principle; do not violate his integrity." Later, when he served as an official in the commandery, the governor Ruan Kuang once wanted to buy Hui's ox, but Hui refused. When Ruan Kuang died, Hui then generously gave gifts to his family. Some people criticized him for this, but Hui said, "Previously, Governor Ruan made a request of me, so I dared not comply; my true fear was that giving money and goods would soil his reputation." "Now, by sending this gift to him, it shows that I am not being stingy at all." The General of the Chariots and Cavalry, Dongping Wang Cang, heard about this and invited him to serve in his office, treating him with great respect. On the first day of the lunar month, Cang was scheduled to enter court for a congratulatory ceremony. By tradition, the Shaofu Office provided jade discs (bi) as ceremonial gifts. At that time, Yin Jiu was an official in Cang's office and arrogant due to his noble status; the clerks were disrespectful and did not abide by the law. Cang was seated in the court hall, and as the time for the ceremony approached its end, he could not obtain the jade disc. He turned to his subordinates and asked, "What should we do?" Hui saw the Shaofu's clerk holding the jade disc and immediately went to deceive him, saying, "I have often heard of these jade discs but have never seen one. Please let me see it." The clerk handed the disc to Hui, who then called over a court official and had him present it. The clerk was greatly startled and hurriedly reported this to Yin Jiu. Yin Jiu said, "Zhu Yuan is a man of righteousness; do not pursue the matter further." They instead presented another jade disc for the ceremony. After the ceremony ended, Cang summoned Hui and said to him, "Just now, how do you compare yourself with Lin Xiangru?" The emperor heard about this and admired his courage. When the emperor planned to visit Chang'an and wanted to strengthen the imperial guards, he therefore appointed Hui as Commander of the Guards. He was later transferred twice and became governor of Linhuai.
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暉好節概，有所拔用，皆厲行士。其諸報怨，以義犯率，皆為求其理，多得生濟。其不義之囚，即時僵仆。吏人畏愛，為之歌曰：「彊直自遂，南陽朱季。吏畏其威，人懷其惠。」數年，坐法免。 |
| | Hui valued integrity and moral character, and whenever he appointed or promoted someone, it was always a man of virtue and conduct. Regarding those who had grievances against others, if they acted in accordance with righteousness to challenge authority, he would always seek justice for them and often succeeded in saving their lives. As for prisoners guilty of injustice, he had them executed immediately. The officials and common people both feared and loved him; they sang a song in his praise: "Strong and upright, he acts with integrity—Zhu Ji of Nanyang." "Officials fear his authority, the people cherish his kindness." After several years, he was dismissed from office for breaking the law.
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暉剛於為吏，見忌於上，所在多被劾。自去臨淮，屏居野澤，布衣蔬食，不與邑里通，鄉黨譏其介。建初中，南陽大飢，米石千餘，暉盡散其家資，以分宗里故舊之貧羸者，鄉族皆歸焉。初，暉同縣張堪素有名稱，嘗於太學見暉，甚重之，接以友道，乃把暉臂曰：「欲以妻子託朱生。」暉以堪先達，舉手未敢對，自後不復相見。堪卒，暉聞其妻子貧困，乃自往候視，厚賑贍之。暉少子頡怪而問曰：「大人不與堪為友，平生未曾相聞，子孫竊怪之。」暉曰：「堪嘗有知己之言，吾以信於心也。」暉又與同郡陳揖交善，揖早卒，有遺腹子友，暉常哀之。及司徒桓虞為南陽太守，召暉子駢為吏，暉辭駢而薦友。虞嘆息，遂召之。其義烈若此。 |
| | Hui was rigid in his official duties and incurred suspicion from superiors; wherever he served, he often faced accusations of misconduct. After leaving his post in Linhuai, Hui withdrew to live in seclusion by a marshland, wearing plain clothes and eating simple food, not associating with the local community; his fellow townspeople criticized him for being overly upright. During the first year of the Jianchu era, a great famine struck Nanyang and rice prices soared to over one thousand coins per dan. Hui distributed all his family's assets to share with poor and weak relatives, neighbors, and old acquaintances; people from his hometown and clan all returned to him in gratitude. Initially, Zhang Kan, a native of the same county as Hui and long renowned for his reputation, once met Hui at the Imperial Academy and greatly admired him. He treated him as a friend and clasped Hui's arm, saying, "I wish to entrust my wife and children to you, Master Zhu." Hui regarded Zhang Kan as a senior scholar of high standing and raised his hand in respect without daring to respond; after that, they never met again. After Zhang Kan died, Hui learned of the poverty and hardship his wife and children faced, so he personally went to visit them and provided generous assistance. Hui's youngest son, Jie, was puzzled and asked, "Father, you were not a friend of Zhang Kan; we never heard of any contact between you in your lifetime. We descendants find this strange." Hui said, "Zhang Kan once made a statement showing he regarded me as a true friend; I have kept that promise in my heart." Hui also had a close friendship with Chen Yi of the same commandery. After Chen Yi died early, he left behind an infant son named You; Hui often felt sorrow for him. When Siku Huanshu became governor of Nanyang, he summoned Hui's son Pian to serve as an official. Hui declined and instead recommended You. Huanshu sighed in admiration and then summoned You. His righteousness and valor were like this.
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元和中，肅宗巡狩，告南陽太守問暉起居，召拜為尚書僕射。歲中遷太山太守。暉上疏乞留中，詔許之。因上便宜，陳密事，深見嘉納。詔報曰：「補公家之闕，不累清白之素，斯善美之士也。俗吏苟合，阿意面從，進無謇謇之志，卻無退思之念，患之甚久。惟今所言，適我願也。生其勉之！」 |
| | During the Yuanhe era, Emperor Suzong made a tour of inspection and instructed the governor of Nanyang to inquire about Hui's well-being. He was summoned and appointed as Minister of Works. Within one year, he was transferred to serve as governor of Taishan. Hui submitted a memorial requesting permission to remain in the capital, and the emperor issued an edict granting his request. He then submitted suggestions on urgent matters of state and reported confidential affairs, which were highly praised and accepted by the emperor. The imperial edict replied: "To make up for deficiencies in public affairs without compromising one's integrity is the mark of a truly virtuous man." Ordinary officials merely seek to please, flatter their superiors and nod in agreement, lacking the integrity to speak out when advancing or considering retreat; this has been a long-standing concern of mine. What you have said now is exactly what I wish for. "Strive to uphold this!"
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是時穀貴，縣官經用不足，朝廷憂之。尚書張林上言：「穀所以貴，由錢賤故也。可盡封錢，一取布帛為租，以通天下之用。又鹽，食之急者，雖貴，人不得不須，官可自煮。又宜因交阯、益州上計吏往來，市珍寶，收采其利，武帝時所謂均輸者也。」於是詔諸尚書通議。暉奏據林言不可施行，事遂寢。後陳事者復重述林前議，以為於國誠便，帝然之，有詔施行。暉復獨奏曰：「王制，天子不言有無，諸侯不言多少，祿食之家不與百姓爭利。今均輸之法與賈販無異，鹽利歸官，則下人窮怨，布帛為租，則吏多姦盜，誠非明主所當宜行。」帝卒以林等言為然，得暉重議，因發怒，切責諸尚書。暉等皆自繫獄。三日，詔敕出之。曰：「國家樂聞駮議，黃髮無愆，詔書過耳，何故自繫？」暉因稱病篤，不肯復署議。尚書令以下惶怖，謂暉曰：「今臨得譴讓，柰何稱病，其禍不細！」暉曰：「行年八十，蒙恩得在機密，當以死報。若心知不可而順旨雷同，負臣子之義。今耳目無所聞見，伏待死命。」遂閉口不復言。諸尚書不知所為，乃共劾奏暉。帝意解，寑其事。後數日，詔使直事郎問暉起居，太醫視疾，太官賜食。暉乃起謝，復賜錢十萬，布百匹，衣十領。 |
| | At that time, grain prices were high and the government's regular expenditures were insufficient; the court was worried about this. Shangshu Zhang Lin submitted a proposal: "The reason grain is so expensive is because money has depreciated." He suggested that all coins should be sealed up and only cloth and silk used as tax payments, in order to facilitate circulation of goods throughout the empire. Salt is an essential item for consumption; even if it is expensive, people cannot do without it, so the government could produce and boil salt itself. Furthermore, it would be advisable to take advantage of the officials traveling between Jiaozhi and Yizhou for tax reporting to purchase treasures and collect profits—this was known as "junshu" during Emperor Wu's reign." The emperor then issued an edict ordering all the Shangshu officials to hold a joint discussion. Hui submitted a memorial arguing that Zhang Lin's proposal could not be implemented, and thus the matter was dropped. Later, someone who submitted a report repeated Zhang Lin's earlier proposal, arguing that it would indeed be beneficial to the state. The emperor agreed and issued an edict for its implementation. Hui again submitted a solo memorial, saying: "According to the royal system, an emperor does not speak of having or lacking things; feudal lords do not mention abundance or scarcity. Officials who receive salaries should not compete with commoners for profit." "Now, the junshu system is no different from commercial trade. If salt profits are taken by officials, then common people will suffer and harbor resentment; if cloth and silk are used as taxes, officials will have more opportunities for corruption and theft. This is truly not a policy suitable for an enlightened ruler to implement." The emperor ultimately accepted Zhang Lin's arguments as valid. Upon receiving Hui's strong objections, he became angry and severely reprimanded the Shangshu officials. Hui and others all voluntarily confined themselves to prison. After three days, the emperor issued an edict releasing them. The edict said: "The state is pleased to hear differing opinions. You, an elder without fault, have merely received a reprimand in the imperial decree—why did you imprison yourselves?" Hui then claimed to be seriously ill and refused to resume participating in deliberations. The Minister of Works and officials below him were terrified, telling Hui: "Now that we are about to face censure, how can you claim illness? The consequences will be serious!" Hui said: "I am now eighty years old and have been honored with the trust of serving in confidential matters. I should repay this by giving my life." "If I knew something was wrong but followed orders blindly and agreed without question, that would be a betrayal of the righteousness of a subject and son." "Now my ears and eyes are deaf to all things; I await death as commanded." He then closed his mouth and said no more. The Shangshu officials did not know what to do, so they jointly impeached Hui. The emperor's anger subsided and the matter was dropped. Several days later, an imperial envoy sent a direct-service clerk to inquire about Hui's health and well-being; the Imperial Physicians examined his illness, and the Imperial Kitchen provided food as a gift. Hui then rose to express gratitude, and was further granted ten thousand coins, one hundred bolts of cloth, and ten sets of clothing.
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後遷為尚書令，以老病乞身，拜騎都尉，賜錢二十萬。和帝即位，竇憲北征匈奴，暉復上疏諫。頃之，病卒。 |
| | Later he was promoted to Minister of Works; due to old age and illness, he requested retirement and was granted the title of Qi Duyi (Knighted General), with a gift of twenty thousand coins. When Emperor He ascended the throne, Dou Xian led northern campaigns against the Xiongnu, and Hui again submitted a memorial to advise against it. Soon after, he died of illness.
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子頡，修儒術，安帝時至陳相。頡子穆。 |
| | His son Jie studied Confucianism and during the reign of Emperor An became governor of Chen. Jie's son was Mu.
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穆字公叔。年五歲，便有孝稱。父母有病，輒不飲食，差乃復常。及壯耽學，銳意講誦，或時思至，不自知亡失衣冠，顛隊阬岸。其父常以為專愚，幾不知數馬足。穆愈更精篤。 |
| | Mu, courtesy name Gongsu. At the age of five, he was already known for his filial piety. Whenever his parents were ill, he would stop eating and drinking until they recovered and then return to normal. When he grew up, he devoted himself to study and was eager to lecture and recite. At times, when deep in thought, he would not even realize that he had lost his clothes or caps, or fallen into ditches or cliffs. His father often considered him overly single-minded and almost unaware of the number of a horse's hooves. Mu became even more diligent and devoted.
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初舉孝廉。順帝末，江淮盜賊群起，州郡不能禁。或說大將軍梁冀曰：「朱公叔兼資文武，海內奇士，若以為謀主，賊不足平也。」冀亦素聞穆名，乃辟之，使典兵事，甚見親任。及桓帝即位，順烈太后臨朝，穆以冀埶地親重，望有以扶持王室，因推災異，奏記以勸戒冀曰：「穆伏念明年丁亥之歲，刑德合於乾位，易經龍戰之會。其文曰：『龍戰于野，其道窮也。』謂陽道將勝而陰道負也。今年九月天氣鬱冒，五位四候連失正氣，此互相明也。夫善道屬陽，惡道屬陰，若修正守陽，摧折惡類，則福從之矣。穆每事不逮，所好唯學，傳受於師，時有可試。願將軍少察愚言，申納諸儒，而親其忠正，絕其姑息，專心公朝，割除私欲，廣求賢能，斥遠佞惡。夫人君不可不學，當以天地順道漸漬其心。宜為皇帝選置師傅及侍講者，得小心忠篤敦禮之士，將軍與之俱入，參勸講授，師賢法古，此猶倚南山坐平原也，誰能傾之！今年夏，月暈房星，明年當有小厄。宜急誅姦臣為天下所怨毒者，以塞災咎。議郎、大夫之位，本以式序儒術高行之士，今多非其人；九卿之中，亦有乖其任者。惟將軍察焉。」又薦种暠、欒巴等。而明年嚴鮪謀立清河王蒜，又黃龍二見沛國。冀無術學，遂以穆「龍戰」之言為應，於是請暠為從事中郎，薦巴為議郎，舉穆高第，為侍御史。 |
| | Initially recommended as a filial and upright official (Xiaolian). In the final years of Emperor Shun's reign, bandits rose up in groups throughout the Jianghuai region; local commanderies and states could not suppress them. Some advised the Grand General Liang Ji, saying: "Zhu Gongsu possesses both literary and martial talents; he is a rare man of extraordinary ability. If you appoint him as your chief strategist, these bandits will be easily subdued." Liang Ji had also long heard of Mu's reputation and thus invited him to serve, assigning him command over military affairs; he was greatly trusted. When Emperor Huan ascended the throne, Empress Dowager Sun Lie presided over court affairs. Mu, considering Liang Ji's close and influential position, hoped that he would support the royal house; thus, citing omens of calamity and anomalies, he submitted a memorial to advise and caution Liang Ji: "Mu humbly considers that next year, the Year Dinghai, will see the convergence of punishment and virtue at the Qian position in the I Ching, a time of conflict as described by the 'Dragon Battle' hexagram. The text says: "Dragons battle on the field; their path is at an end." This means that the principle of Yang will prevail while Yin will be defeated. This year, in September, the weather was oppressive and stagnant; for five positions and four seasons, the normal qi was repeatedly lost—this is a clear indication of such an outcome. Virtuous conduct belongs to Yang, while evil conduct belongs to Yin; if one corrects and upholds the principles of Yang, and crushes wicked elements, blessings will follow. Mu was not accomplished in many matters; his only interest lay in learning, which he received from his teachers and occasionally put into practice. I hope General will take a moment to consider my humble words, consult with the learned scholars, and favor those who are loyal and upright while cutting off indulgence in personal matters. Devote your heart exclusively to public affairs, eliminate private desires, seek widely for virtuous and capable individuals, and drive away flatterers and wicked men. A ruler cannot afford to neglect learning; he should allow the principles of harmony with heaven and earth to gradually permeate his heart. You should select a teacher and attendants for the emperor who are cautious, loyal, devoted, and well-versed in propriety. You, General, should enter with them together, participating in their instruction and encouragement, learning from sages and following ancient examples. This is like leaning against Mount Nanshan while seated on level ground—how could anyone topple it! This summer, the moon was surrounded by a halo around the Fang constellation; next year there will be minor calamities. You should urgently execute corrupt ministers who are resented and hated by the people, in order to avert disaster and blame. The positions of Yilang and Daifu were originally intended for men of high scholarly attainment and virtuous conduct, but now they are often held by unworthy individuals; Among the Nine Ministers, there are also those who fail to fulfill their duties properly. Only you, General, can discern this." He also recommended Zhong Hao, Luan Ba and others. The following year, Yan Yu plotted to install Prince Qinghe Sun Suan as emperor; also in that year, a yellow dragon was seen twice in Pei Kingdom. Liang Ji, lacking scholarly knowledge, took Mu's words about the "Dragon Battle" as a prophecy fulfilled. Thus he invited Zhong Hao to serve as his Attendant Officer of the Middle Rank and recommended Luan Ba for the position of Yilang, while recommending Mu at the highest level, appointing him as an Attendant Official of the Imperial Censorate.
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時同郡趙康叔盛者，隱于武當山，清靜不仕，以經傳教授。穆時年五十，乃奉書稱弟子。及康歿，喪之如師。其尊德重道，為當時所服。 |
| | At that time there was a native from the same commandery, Zhao Kang Shusheng, who had taken refuge in Wudang Mountain. He lived quietly and did not accept official positions, instead teaching Confucian classics to students. At the time Mu was fifty years old; he then sent a letter addressing himself as a disciple of Zhao Kang. When Kang died, Mu mourned him as one would a teacher. His reverence for virtue and respect for the Way earned admiration from his contemporaries.
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常感時澆薄，慕尚敦篤，乃作崇厚論。其辭曰： |
| | Frequently moved by the shallow and frivolous customs of his time, he admired sincerity and loyalty, so he composed a treatise titled Chonghou Lun ("On Venerating Sincerity"). The text reads:
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夫俗之薄也，有自來矣。故仲尼歎曰：「大道之行也，而丘不與焉。」蓋傷之也。夫道者，以天下為一，在彼猶在己也。故行違於道則愧生於心，非畏義也；事違於理則負結于意，非憚禮也。故率性而行謂之道，得其天性謂之德。德性失然後貴仁義，是以仁義起而道德遷，禮法興而淳樸散。故道德以仁義為薄，淳樸以禮法為賊也。夫中世之所敦，已為上世之所薄，況又薄於此乎！ |
| | The thinness of customs has been a long-standing trend. Therefore, Confucius sighed and said: "When the great Way was in practice, I did not partake in it." This was an expression of sorrow. The Way regards the whole world as one; to care for others is like caring for oneself. Therefore, when conduct deviates from the Way, shame arises in the heart—not out of fear of righteousness, but naturally. When actions contradict reason, a sense of guilt accumulates in one's mind—it is not from fearing propriety, but from within. Therefore, to act according to one's nature is called the Way; to attain one's innate nature is called virtue. Only when moral character is lost does the value of benevolence and righteousness become emphasized; thus, as benevolence and righteousness arise, morality declines, and with the rise of rites and laws, sincerity and simplicity dissipate. Therefore, true virtue considers benevolence and righteousness as thin coverings, while sincerity and simplicity regard rites and laws as harmful. What was valued in the middle ages had already been considered shallow in earlier times; how much more so now!
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故夫天不崇大則覆幬不廣，地不深厚則載物不博，人不敦厖則道數不遠。昔在仲尼不失舊於原壤，楚嚴不忍章於絕纓。由此觀之，聖賢之德敦矣。老氏之經曰：「大丈夫處其厚不處其薄，居其實不居其華，故去彼取此。」夫時有薄而厚施，行有失而惠用。故覆人之過者，敦之道也；救人之失者，厚之行也。往者，馬援深昭此道，可以為德，誡其兄子曰：「吾欲汝曹聞人之過如聞父母之名。耳可得聞，口不得言。」斯言要矣。遠則聖賢履之上世，近則丙吉、張子孺行之漢廷。故能振英聲於百世，播不滅之遺風，不亦美哉！ |
| | Therefore, if Heaven does not hold great virtue, its coverage will not be vast; if Earth is not deep and rich, it cannot bear a wide variety of things; if people lack sincerity and breadth, the Way will not extend far. In ancient times, Confucius did not abandon his old friend Yuanrang; Lord Yan of Chu could not bear to expose the disgrace of a man whose earring had been torn off. From this we can see, the virtue of sages and worthies is indeed sincere and profound. The Laozi says: "A great man dwells in thickness, not thinness; he resides in substance, not in splendor. Therefore, he abandons the latter and chooses the former." Though times may be shallow, generous actions can still be practiced; though conduct may falter, benevolence can still find use. Therefore, covering others' faults is the way of sincerity; Helping others correct their mistakes is an act of thickness and virtue. In the past, Ma Yuan deeply illuminated this principle; it can be considered a virtue. He warned his nephew: "I wish for you to hear of others' faults as one hears their parents' names— the ears may hear, but the mouth must not speak." These words are essential. In ancient times, sages and worthies practiced this in the early ages; more recently, Bing Ji and Zhang Ziru carried it out in the Han court. Thus they were able to establish a glorious reputation for a hundred generations, spreading an enduring legacy of virtue—was this not beautiful!
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然而時俗或異，風化不敦，而尚相誹謗，謂之臧否。記短則兼折其長，貶惡則并伐其善。悠悠者皆是，其可稱乎！凡此之類，豈徒乖為君子之道哉，將有危身累家之禍焉。悲夫！行之者不知憂其然，故害興而莫之及也。斯既然矣，又有異焉。人皆見之而不能自遷。何則？務進者趨前而不顧後，榮貴者矜己而不待人，智不接愚，富不賑貧，貞士孤而不恤，賢者厄而不存。故田蚡以尊顯致安國之金，淳于以貴埶引方進之言。夫以韓、翟之操，為漢之名宰，然猶不能振一貧賢，薦一孤士，又況其下者乎！此禽息、史魚所以專名於前，而莫繼於後者也。故時敦俗美，則小人守正，利不能誘也；時否俗薄，雖君子為邪，義不能止也。何則？先進者既往而不反，後來者復習俗而追之，是以虛華盛而忠信微，刻薄稠而純篤稀。斯蓋谷風有「棄予」之歎，伐木有「鳥鳴」之悲矣！ |
| | However, in the current age, customs may differ; moral influence is no longer sincere. People still slander each other, calling it "praise or blame." Those who record a person's shortcomings also belittle their strengths; those who condemn evil also attack their virtues. Such people are everywhere, and can they be praised! All such actions not only deviate from the way of a gentleman but also bring dangers that may endanger one's body and family. How sad! Those who act in this way do not realize the dangers they invite, so when calamity arises, it is too late to prevent it. This being the case, there are also other differences. Everyone sees this but cannot change themselves. Why is that? Those who pursue advancement rush forward without looking back; those who are honored and wealthy pride themselves on their own achievements and do not wait for others. The wise do not associate with the foolish, the rich do not assist the poor, upright men remain isolated without compassion, and worthy individuals face hardship without support. Therefore, Tian Fen used his noble status to obtain gold from Duke An Guo; Chunyu used his high position to cite Fang Jin's words. Men of the character of Han and Di, who served as famous ministers under the Han dynasty, still could not uplift a single poor virtuous man or recommend an isolated scholar. How much less so those beneath them! This is why Qin Xi and Shi Yu are remembered for their names in history, yet no one has followed in their footsteps since. Therefore, when the times are sincere and customs virtuous, even small men will uphold righteousness, for profit cannot entice them; When the age is corrupt and customs shallow, even a gentleman may turn to evil, and righteousness cannot restrain him. Why? Because those who came before have already passed on without returning, and those who come after follow the prevailing customs and emulate them. Thus, empty splendor flourishes while loyalty and trust fade; sharpness and meanness grow thick while sincerity and devotion become rare. This is indeed the lament of "Abandoning Me" in the Ode to Gu Feng, and the sorrow of "Birds Singing" in the Ode to Faming!
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嗟乎！世士誠躬師孔聖之崇則，嘉楚嚴之美行，希李老之雅誨，思馬援之所尚，鄙二宰之失度，美韓稜之抗正，貴丙、張之弘裕，賤時俗之誹謗，則道豐績盛，名顯身榮，載不刊之德，播不滅之聲。然知薄者之不足，厚者之有餘也。彼與草木俱朽，此與金石相傾，豈得同年而語，並日而談哉？」 |
| | Alas! If the men of this age truly took Kong Sheng's lofty principles as their teacher, admired Lord Yan of Chu's noble conduct, aspired to Laozi's refined teachings, reflected on Ma Yuan's values, despised the two ministers' misconduct, praised Han Ling's uprightness, valued Bing Ji and Zhang Ziru's magnanimity, looked down upon the slanderous customs of the age, then virtue would flourish, achievements would abound, their names would become renowned and their bodies honored, carrying an unalterable moral legacy and spreading a voice that never fades. Yet one must recognize the insufficiency of those who are shallow and the abundance of those who are sincere. Those who are shallow decay like grass and trees, while those who are sincere endure as gold and stone. How could they be compared or discussed on equal terms?"
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穆又著絕交論，亦矯時之作。 |
| | Mu also composed a treatise titled "On Severing Friendships," which was another corrective work against the customs of his time.
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梁冀驕暴不悛，朝野嗟毒，穆以故吏，懼其釁積招禍，復奏記諫曰：「古之明君，必有輔德之臣，規諫之官，下至器物，銘書成敗，以防遺失。故君有正道，臣有正路，從之如升堂，違之如赴壑。今明將軍地有申伯之尊，位為群公之首，一日行善，天下歸仁，終朝為惡，四海傾覆。頃者，官人俱匱，加以水蟲為害。京師諸官費用增多，詔書發調或至十倍。各言官無見財，皆當出民，搒掠割剝，彊令充足。公賦既重，私斂又深。牧守長吏，多非德選，貪聚無猒，遇人如虜，或絕命於箠楚之下，或自賊於迫切之求。又掠奪百姓，皆託之尊府。遂令將軍結怨天下，吏人酸毒，道路歎嗟。昔秦政煩苛，百姓土崩，陳勝奮臂一呼，天下鼎沸，而面諛之臣，猶言安耳。諱惡不悛，卒至亡滅。昔永和之末，綱紀少弛，頗失人望。四五歲耳，而財空戶散，下有離心。馬免之徒乘敝而起，荊揚之閒幾成大患。幸賴順烈皇后初政清靜，內外同力，僅乃討定。今百姓戚戚，困於永和，內非仁愛之心可得容忍，外非守國之計所宜久安也。夫將相大臣，均體元首，共輿而馳，同舟而濟，輿傾舟覆，患實共之。豈可以去明即昧，履危自安，主孤時困，而莫之卹乎！宜時易宰守非其人者，減省第宅園池之費，拒絕郡國諸所奉送。內以自明，外解人惑，使挾姦之吏無所依託，司察之臣得盡耳目。憲度既張，遠邇清壹，則將軍身尊事顯，德燿無窮。天道明察，無言不信，惟垂省覽。」冀不納，而縱放日滋，遂復賂遺左右，交通宦者，任其子弟、賓客以為州郡要職。穆又奏記極諫，冀終不悟。報書云：「如此，僕亦無一可邪？」穆言雖切，然亦不甚罪也。 |
| | Liang Ji was arrogant and violent, showing no sign of reform; both the court and the people lamented his tyranny. As an old subordinate, Mu feared that accumulated offenses would invite disaster, so he submitted another memorial to advise: "Ancient wise rulers always had ministers who assisted virtue and officials responsible for remonstrating advice. Even down to objects and tools, inscriptions recorded successes and failures in order to prevent future mistakes. Therefore, a ruler has the correct path, and ministers have the proper way; following them is like ascending to a hall, while deviating from them is like rushing into an abyss. Now, your illustrious General, you hold a position of the dignity of Shen Bo and rank as the foremost among all ministers. One day of virtuous conduct will bring the whole world to embrace benevolence; one morning of wickedness will cause the four seas to collapse. Recently, both officials and common people have suffered from shortages, compounded by water pests causing harm. In the capital, expenses for various offices have increased significantly; imperial decrees ordering levies sometimes reach ten times the usual amount. All officials claim they lack funds and must extract them from the people, resorting to beatings and ruthless exploitation to force compliance. Official levies are already heavy, while private exactions are even more severe. Many local magistrates and senior officials are not chosen for virtue, but for greed; they accumulate wealth without satisfaction. They treat people like captives—some die under the beatings of whips and canes, others commit suicide from unbearable demands. They also plunder the common people, all while attributing it to your noble household. This has caused you, General, to incur resentment from the entire realm; officials and commoners suffer bitterly, and people on the roads sigh with sorrow. In ancient times, when Qin's policies were oppressive and harsh, the people collapsed like earth; Chen Sheng raised his arm in a single cry, and the whole realm boiled over. Yet flatterers at court still claimed all was peaceful. Hiding evils without reforming eventually led to their downfall. In the final years of Yonghe, the administrative system was somewhat relaxed and lost public trust. Within just four or five years, wealth vanished and families scattered; among the people below, disunity arose. Men like Ma Mian took advantage of this weakness to rise up, nearly causing a major disaster in the regions of Jing and Yang. Fortunately, Empress Dowager Sun Lüe's early rule was clear and tranquil; with combined efforts from within and without, the situation was barely quelled. Now, the people are distressed and suffering as in Yonghe; internally, such hardship cannot be tolerated without a heart of benevolence, nor can it ensure long-term stability externally without sound statecraft. Generals, chancellors, and high ministers are all the body of the Son of Heaven; they ride in the same carriage and sail on the same boat. When the carriage overturns or the boat capsizes, the disaster is shared by all. How can one abandon clarity for ignorance, walk toward danger while seeking personal safety, leave the ruler isolated and the times in hardship, yet remain indifferent! You should promptly replace magistrates and officials who are unworthy of their posts, reduce expenditures on mansions, gardens, and ponds, and refuse all gifts from commanderies and kingdoms. Internally, this will clarify your own conduct; externally, it will dispel public doubts. It will leave corrupt officials without support and allow the ministers responsible for oversight to fully perform their duties of observation and reporting. Once discipline and standards are firmly established, both near and far will be clear and unified; then General's personal dignity and achievements will shine forth, with virtue radiating endlessly. The Mandate of Heaven is clear and discerning—without words, it remains credible. I humbly request Your Majesty's consideration." Ji refused to accept this, and instead allowed corruption to grow daily. He eventually bribed those around him, colluded with eunuchs, and appointed his sons, nephews, and guests to key positions in the commanderies and states. Mu again submitted a memorial strongly remonstrating, but Ji ultimately did not come to realization. The reply said: "If so, then am I also without any merit?" Though Mu's words were sharp, they did not constitute a serious offense.
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永興元年，河溢，漂害人庶數十萬戶，百姓荒饉，流移道路。冀州盜賊尤多，故擢穆為冀州刺史。州人有宦者三人為中常侍，並以檄謁穆。穆疾之，辭不相見。冀部令長聞穆濟河，解印綬去者四十餘人。及到，奏劾諸郡，至有自殺者。以威略權宜，盡誅賊渠帥。舉劾權貴，或乃死獄中。有宦者趙忠喪父，歸葬安平，僭為璵璠、玉匣、偶人。穆聞之，下郡案驗。吏畏其嚴明，遂發墓剖棺，陳尸出之，而收其家屬。帝聞大怒，徵穆詣廷尉，輸作左校。太學書生劉陶等數千人詣闕上書訟穆曰：「伏見施刑徒朱穆，處公憂國，拜州之日，志清姦惡。誠以常侍貴寵，父兄子弟布在州郡，競為虎狼，噬食小人，故穆張理天網，補綴漏目，羅取殘禍，以塞天意。由是內官咸共恚疾，謗讟煩興，讒隙仍作，極其刑謫，輸作左校。天下有識，皆以穆同勤禹、稷而被共、鯀之戾，若死者有知，則唐帝怒於崇山，重華忿於蒼墓矣。當今中官近習，竊持國柄，手握王爵，口含天憲，運賞則使餓隸富於季孫，呼唿則令伊、顏化為桀、跖。而穆獨亢然不顧身害。非惡榮而好辱，惡生而好死也，徒感王綱之不攝，懼天網之久失，故竭心懷憂，為上深計。臣願黥首繫趾，代穆校作。」帝覽其奏，乃赦之。 |
| | In the first year of Yongxing, the river overflowed, drowning and damaging dozens of thousands of households; the people suffered from famine, wandering along roads as refugees. Bandits were especially numerous in Ji Zhou, so Mu was appointed governor of Ji Zhou. There were three eunuchs from the state who served as Zhongchangshi; they all sent official letters to visit Mu. Mu detested this and refused to meet with them. More than forty magistrates in Ji Zhou heard of Mu's arrival at the Yellow River and resigned by returning their seals, leaving their posts. Upon his arrival, he submitted memorials to censure various commanderies; some officials were so terrified that they committed suicide. By employing decisive authority and strategic measures, he completely exterminated the leaders of the bandits. He impeached powerful aristocrats; some even died in prison. An eunuch named Zhao Zhong had lost his father and returned to Anping for burial, but he improperly used yufan jade ornaments, a jade casket, and life-sized clay figures. Mu heard of this and ordered the commandery to investigate. The officials, fearing Mu's strictness and integrity, opened the tomb and coffin, displayed the corpse, and arrested his family members. The emperor heard of this and was greatly enraged; he summoned Mu to the Tingwei Office and sentenced him to labor at Zuoxiao. Thousands of students from the Taixue, including Liu Tao, went to court and submitted a petition in defense of Mu, saying: "We have learned that the penalized official Zhu Mu was deeply concerned about public affairs and the state. On the day he assumed his post as governor, he resolved to root out corruption and evil." He truly believed that the Zhongchangshi were powerful and favored, with their fathers, brothers, sons, and nephews stationed in commanderies and states, where they competed to act like tigers and wolves, preying upon common people. Therefore, Mu stretched out the heavenly net of justice, mended its holes, and captured these remaining evils to fulfill Heaven's will. Because of this, the eunuchs were all filled with resentment and hatred; slander and accusations arose in abundance. Continued calumny led to severe punishment and exile for labor at Zuoxiao. All those with insight throughout the land regarded Mu as having labored diligently like Yu and Ji but was subjected to the injustice of Gong and Gun. If the dead were conscious, then Emperor Tang would be angry at Chong Mountain, and Zhonghua would be resentful at Cang Tomb. At present, the eunuchs and their intimates secretly hold state power; they grasp royal titles in hand and wield imperial authority on their lips. With a single act of bestowing rewards, they can make starving servants wealthier than Ji Sun; with a mere shout, they can transform Yi and Yan into Jie and Zhi. Yet Mu alone stood upright, disregarding personal harm. It was not that he disliked honor and preferred disgrace, or hated life and desired death. Rather, it was because he felt deeply troubled by the collapse of royal authority and feared the long-term failure of Heaven's net of justice; thus, with a heart full of concern, he made earnest plans for Your Majesty. We humbly request that we be tattooed on the forehead and shackled at the feet to take Mu's place in labor." The emperor read their memorial and thus pardoned him.
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穆居家數年，在朝諸公多有相推薦者，於是徵拜尚書。穆既深疾宦官，及在臺閣，旦夕共事，志欲除之。乃上疏曰：「案漢故事，中常侍參選士人。建武以後，乃悉用宦者。自延平以來，浸益貴盛，假貂璫之飾，處常伯之任，天朝政事，一更其手，灌傾海內，寵貴無極，子弟親戚，並荷榮任，故放濫驕溢，莫能禁禦。凶狡無行之徒，媚以求官，恃埶怙寵之輩，漁食百姓，窮破天下，空竭小人。愚臣以為可悉罷省，遵復往初，率由舊章，更選海內清淳之士，明達國體者，以補其處。即陛下可為堯舜之君，眾僚皆為稷契之臣，兆庶黎萌蒙被聖化矣。」帝不納。後穆因進見，口復陳曰：「臣聞漢家舊典，置侍中、中常侍各一人，省尚書事，黃門侍郎一人，傳發書奏，皆用姓族。自和熹太后以女主稱制，不接公卿，乃以閹人為常侍，小黃門通命兩宮。自此以來，權傾人主，窮困天下。宜皆罷遣，博選耆儒宿德，與參政事。」帝怒，不應。穆伏不肯起。左右傳出，良久乃趨而去。自此中官數因事稱詔詆毀之。 |
| | After several years at home, many high-ranking officials in court recommended Mu, so he was summoned and appointed as a Shangshu. Since Mu deeply detested the eunuchs, when he entered the central government and began working with them day and night, his resolve to eliminate them grew stronger. He thus submitted a memorial stating: "According to the old Han practice, Zhongchangshi should be selected from among scholars." After the reign of Emperor Guangwu, they were entirely filled by eunuchs. Since the reign of Emperor Yanting, their power and influence have gradually increased. Wearing the decorations of officials, they hold positions of high authority; all matters of state affairs are passed through their hands. They pour out wealth across the land, enjoying boundless favor and prestige. Their sons, nephews, relatives, and in-laws all hold honored posts, so their recklessness and arrogance have grown unchecked, with no one able to restrain them. Wicked and unscrupulous individuals flatter to obtain official posts, while those who rely on power and favor prey upon the common people. They have drained the wealth of the land and impoverished the populace. The humble subject believes that all of them should be dismissed and the system abolished, reverting to former practice. Following established regulations, we should instead select upright and virtuous men from throughout the land who understand the state's affairs and appoint them to these positions. Then Your Majesty would become a ruler like Yao or Shun, and all your ministers would be as virtuous as Ji and Che. The common people and the multitude of subjects would then be blessed by Your Majesty's holy influence." The emperor did not accept this. Later, when Mu was summoned for an audience, he repeated his argument orally: "I have heard that according to the old Han regulations, one Shizhong and one Zhongchangshi were appointed to oversee the Shangshu Office, while a single Huangmen Shilang transmitted memorials and documents. All these posts were filled by men of noble lineage." Since Empress Dowager He Xi, a woman who assumed imperial authority, did not personally meet with high officials, she instead used eunuchs as Chángshì and Xiaohuangmen to convey orders between the two palaces. Since then, their power has overshadowed even the Son of Heaven, plunging the entire realm into hardship and poverty. They should all be dismissed; instead, we should widely select elderly scholars and men of long-standing virtue to participate in state affairs." The emperor was angry and did not respond. Mu remained kneeling, refusing to rise. The attendants on either side led him out; after a long time, he hurriedly left. From then on, the eunuchs frequently cited imperial edicts to slander and defame Mu whenever an opportunity arose.
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穆素剛，不得意，居無幾，憤懣發疽。延熹六年，卒，時年六十四。祿仕數十年，蔬食布衣，家無餘財。公卿共表穆立節忠清，虔恭機密，守死善道，宜蒙旌寵。策詔褒述，追贈益州太守。所著論、策、奏、教、書、詩、記、嘲，凡二十篇。 |
| | Mu had always been a man of firm character; unable to bear the injustice, after only a short time, he became so distressed that he developed an abscess. In the sixth year of Yuanxi, he died at the age of sixty-four. After decades in official service, he lived on simple food and wore plain clothes; his family had no surplus wealth. The high officials jointly submitted a memorial praising Mu for upholding virtue and loyalty, maintaining integrity, diligently handling confidential matters, and steadfastly adhering to the right path. They recommended that he be honored with recognition and rewards. An imperial decree was issued praising his deeds, posthumously bestowing him the title of Tai Shou of Yizhou. He authored essays, memorials, edicts, instructions, letters, poems, records, and satires totaling twenty pieces.
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穆前在冀州，所辟用皆清德長者，多至公卿、州郡。子野，少有名節，仕至河南尹。初，穆父卒，穆與諸儒考依古義，謚曰貞宣先生。及穆卒，蔡邕復與門人共述其體行，謚為文忠先生。 |
| | Before Mu's tenure in Ji Zhou, those he appointed were all men of virtue and seniority; many later rose to the ranks of high officials or held posts in commanderies and states. His son Zhu Ye, from a young age, was known for his virtue and integrity; he served as Yinyin of Henan. Initially, when Mu's father died, Mu and several scholars examined the ancient rites and posthumously honored him with the title Zhēn Xuān Xiansheng. When Mu himself died, Cai Yong once again joined with his disciples to describe his character and conduct, posthumously honoring him as Wenzhong Xiansheng.
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論曰：朱穆見比周傷義，偏黨毀俗，志抑朋游之私，遂著絕交之論。蔡邕以為穆貞而孤，又作正交而廣其致焉。蓋孔子稱「上交不諂，下交不黷」，又曰「晏平仲善與人交」，子夏之門人亦問交於子張。故易明「斷金」之義，詩載「讌朋」之謠。若夫文會輔仁，直諒多聞之友，時濟其益，紵衣傾蓋，彈冠結綬之夫，遂隆其好，斯固交者之方焉。至乃田、竇、衛、霍之游客，廉頗、翟公之門賓，進由埶合，退因衰異。又專諸、荊卿之感激，侯生、豫子之投身，情為恩使，命緣義輕。皆以利害移心，懷德成節，非夫交照之本，未可語失得之原也。穆徒以友分少全，因絕同志之求；黨俠生敝，而忘得朋之義。蔡氏貞孤之言，其為然也！古之善交者詳矣。漢興稱王陽、貢禹、陳遵、張竦，中世有廉范、慶鴻、陳重、雷義云。 |
| | Commentary: Zhu Mu saw that mutual favoritism and factionalism harmed righteousness, and partiality destroyed customs. Resolute in suppressing private cliques, he composed a treatise on severing friendships for the sake of principle. Cai Yong believed that Mu was upright and independent; thus, he also composed a work titled Zhengjiao to further elaborate on his ideas. Confucius said, "In dealing with those above, do not flatter; in dealing with those below, do not be disrespectful." He also said, "Yan Pingzhong was good at making friends," and a disciple of Zixia once asked about friendship from Zizhang. Therefore, the Yijing clarifies the meaning of "breaking gold" (severing harmful bonds), and the Shijing records the ballad about "banqueting friends." Those who gather in literary assemblies to assist benevolence, and upright, knowledgeable friends with much learning—such companions can often bring mutual benefit. Those who share a single cloak or hat, or those who exchange hats and seals of office, thus deepen their friendship; these are indeed the proper ways of making friendships. However, as for the followers of Tianshen, Douwai, Wei Xun, and Huo Guang, or the guests at the doors of 廉 po and Di Gong—such friendships arose from power and interest, and dissolved when circumstances changed. There were also men like Zhuanzhu and Jing Ke, who acted out of deep gratitude; Hou Sheng and Yu Zi, who sacrificed themselves for loyalty. In their cases, emotions were driven by kindness, and lives were risked in the name of righteousness. All these cases show how one's heart can be moved by gains and losses, and virtue is cultivated through gratitude. Without understanding the fundamental nature of friendship, it is impossible to discuss its true origins or consequences. Zhu Mu merely preserved a small part of his friendships and thus severed ties with those who shared the same ideals; he neglected the meaning of gaining friends, allowing factionalism to bring about decline. Cai Yong's words on uprightness and independence are indeed correct! The ancients who excelled in making friendships have been well documented. In the Han dynasty, Wang Yang and Gong Yu were praised for their friendships, as were Chen Zun and Zhang Song. In later generations, there were Lian Fan, Qing Hong, Chen Zhong, and Lei Yi.
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| | 朱樂何列... : |
樂恢字伯奇，京兆長陵人也。父親，為縣吏，得罪於令，收將殺之。恢年十一，常俯伏寺門，晝夜號泣。令聞而矜之，即解出親。 |
| | Yue Hui, courtesy name Boqi, was a native of Changling, Jingzhao. His father served as a county official and incurred the anger of the county magistrate; he was arrested and about to be executed. At the age of eleven, Hui often knelt before the gate of the court, weeping day and night in grief. The magistrate heard about this and took pity on him; he immediately released his father.
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恢長好經學，事博士焦永。永為河東太守，恢隨之官，閉廬精誦，不交人物。後永以事被考，諸弟子皆以通關被繫，恢獨皦然不污於法，遂篤志為名儒。性廉直介立，行不合己者，雖貴不與交。信陽侯陰就數致禮請恢，恢絕不荅。 |
| | As Hui grew older, he became fond of Confucian classics and studied under the Doctor of Classics Jiao Yong. When Jiao Yong was appointed Tai Shou of Hedong, Hui accompanied him to his post and secluded himself in study, diligently reciting the classics without engaging with others. Later, when Jiao Yong was investigated for an offense, all his disciples were detained on suspicion of having used improper connections. Hui alone remained untainted by the law and thus resolved to become a distinguished Confucian scholar. By nature, he was upright, incorruptible, and independent; those whose conduct did not align with his own standards, even if they were powerful, would find no friendship in him. Yin Jiu, Marquis of Xinyang, repeatedly sent gifts and invitations to Hui, but Hui refused them all without response.
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後仕本郡吏，太守坐法誅，故人莫敢往，恢獨奔喪行服，坐以抵罪。歸，復為功曹，選舉不阿，請託無所容。同郡楊政數眾毀恢，後舉政子為孝廉，由是鄉里歸之。辟司空牟融府。會蜀郡太守第五倫代融為司空，恢以與倫同郡，不肯留，薦潁川杜安而退。諸公多其行，連辟之，遂皆不應。 |
| | Later, when he served as an official in his native commandery, the Tai Shou was executed for a legal offense. None of his old associates dared to attend the funeral, but Hui alone went to mourn and observe mourning rites, thus suffering punishment for it. After returning home, he was again appointed as Gongcao; in selecting officials, he remained impartial and refused all requests or bribes for favor. A fellow native of the commandery named Yang Zheng often publicly criticized Hui, yet later Hui recommended Yang Zheng's son as a filial and upright man. Because of this, his hometown people came to respect him. He was appointed to the office of Sikong Mou Rong. When Tai Shou Di Wu Lun of Shu Zhou replaced Mou Rong as Sikong, Hui declined to remain because he was from the same commandery as Di Wu Lun. Instead, he recommended Du An of Yingchuan and withdrew. Many high officials admired his conduct and repeatedly invited him to serve, but he refused them all.
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後徵拜議郎。會車騎將軍竇憲出征匈奴，恢數上書諫爭，朝廷稱其忠。入為尚書僕射。是時河南尹王調、洛陽令李阜與竇憲厚善，縱舍自由。恢劾奏調、阜，并及司隸校尉。諸所刺舉，無所回避，貴戚惡之。憲弟夏陽侯瑰欲往候恢，恢謝不與通。憲兄弟放縱，而忿其不附己。妻每諫恢曰：「昔人有容身避害，何必以言取怨？」恢歎曰：「吾何忍素餐立人之朝乎！」遂上疏諫曰：「臣聞百王之失，皆由權移於下。大臣持國，常以埶盛為咎。伏念先帝，聖德未永，早棄萬國。陛下富於春秋，纂承大業，諸舅不宜幹正王室，以示天下之私。經曰：『天地乖互，眾物夭傷。君臣失序，萬人受殃。』政失不救，其極不測。方今之宜，上以義自割，下以謙自引。四舅可長保爵土之榮，皇太后永無慚負宗廟之憂，誠策之上者也。」書奏不省。時竇太后臨朝，和帝未親萬機，恢以意不得行，乃稱疾乞骸骨。詔賜錢，太醫視疾。恢薦任城郭均、成陽高鳳，而遂稱篤。拜騎都尉，上書辭謝曰：「仍受厚恩，無以報效。夫政在大夫，孔子所疾；世卿持權，春秋以戒。聖人懇惻，不虛言也。近世外戚富貴，必有驕溢之敗。今陛下思慕山陵，未遑政事；諸舅寵盛，權行四方。若不能自損，誅罰必加。臣壽命垂盡，臨死竭愚，惟蒙留神。」詔聽上印綬，乃歸鄉里。竇憲因是風厲州郡迫脅，恢遂飲藥死。弟子縗絰輓者數百人，眾庶痛傷之。 |
| | Later, he was summoned and appointed as Yilang. At the time, General Dou Xian of the Chaji Command was leading a campaign against the Xiongnu; Hui repeatedly submitted memorials remonstrating and advising, and the court praised his loyalty. He was later appointed as Shangshu Puye. At that time, Yinyin of Henan, Wang Diao, and Ling of Luoyang, Li Fu, were close associates of Dou Xian; they acted with impunity. Hui impeached Wang Diao and Li Fu in a memorial, along with the Sili Jiaoyi. All those he investigated were dealt with without exception or avoidance; powerful relatives and aristocrats resented him for this. Dou Xian's younger brother, Marquis Xiayang Gui, wished to visit Hui; Hui declined and refused contact with him. The Dou brothers acted recklessly but resented his refusal to align himself with them. His wife often advised him, saying, "In the past, people preserved themselves by avoiding harm; why must you provoke resentment through speaking out?" Hui sighed and said, "How could I bear to receive a salary without contributing while standing in the court of others!" He then submitted a memorial remonstrating, saying: "I have heard that the failures of all past rulers stemmed from power being transferred to subordinates. Ministers who hold state affairs are often blamed for their excessive influence. I think of the late emperor, whose holy virtue was not long enjoyed before he prematurely abandoned all under heaven. Your Majesty is young and has inherited a great legacy; your maternal uncles should not interfere in the affairs of the royal court, lest this display partiality to the world. The Classic says: "When Heaven and Earth are out of harmony, all things perish prematurely." "When rulers and ministers lose their proper order, the people suffer calamity." If a government fails to correct its errors, the consequences are unpredictable. What is appropriate now is for those above to restrain themselves through righteousness and for those below to withdraw modestly of their own accord. The four maternal uncles may thus preserve the honor of their titles and fiefs for a long time, while the Empress Dowager will forever be free from shame or guilt toward the ancestral temples. This is truly the best strategy." The memorial was submitted but not heeded. At that time, Empress Dowager Dou was ruling the court in person, and Emperor He had not yet personally assumed all state affairs. As Hui's advice could not be implemented, he claimed illness and requested to retire from office. An edict was issued granting him money, and imperial physicians were sent to attend to his illness. Hui recommended Guo Jun of Rencheng and Gao Feng of Chengyang, then claimed a serious illness. He was appointed Qiduwei, but submitted a memorial declining the appointment and saying: "I have repeatedly received great favors yet can find no way to repay them or serve effectively. When governance falls into the hands of ministers, it is what Confucius abhorred; Hereditary officials holding power are a warning from the Spring and Autumn Annals. The sages were earnest and compassionate; they did not speak in vain. In recent times, when relatives by marriage have become wealthy and powerful, there has inevitably been failure due to arrogance and excess. Now Your Majesty lingers in mourning for the late emperor's mausoleum and has not yet attended to state affairs; Your maternal uncles are favored and powerful, their authority exercised throughout the realm. If they cannot restrain themselves, punishment will surely befall them. My life is nearly at its end; as I face death, I offer my humble advice—only beg Your Majesty to give it your attention." An edict was issued allowing him to resign his seals and return to his hometown. Dou Xian therefore incited the commanderies and states to intimidate Hui, who then drank poison and died. Hundreds of his disciples mourned him in mourning attire as they followed his funeral procession; the common people deeply lamented his death.
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後竇氏誅，帝始親事，恢門生何融等上書陳恢忠節，除子己為郎中。 |
| | Later, when the Dou clan was executed, Emperor He finally personally assumed state affairs. Hui's former student He Rong and others submitted a memorial extolling his loyalty and integrity; as a result, his son Ji was appointed Zhonglang.
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何敞字文高，扶風平陵人也。其先家于汝陰。六世祖比干，學尚書於朝錯，武帝時為廷尉正，與張湯同時。湯持法深而比干務仁恕，數與湯爭，雖不能盡得，然所濟活者以千數。後遷丹楊都尉，因徙居平陵。敞父寵，建武中為千乘都尉，以病免，遂隱居不仕。 |
| | He Chang, courtesy name Wengao, was a native of Pingling, Fufeng. His ancestors had settled in Ruyin. His sixth-generation ancestor, Bi Gan, studied the Book of Documents under Chao Cuò; during Emperor Wu's reign, he served as Tingwei Zheng and was contemporary with Zhang Tang. Zhang Tang enforced the law harshly, while Bi Gan emphasized benevolence and clemency. He often argued with Zhang Tang; although he could not always prevail, his actions saved thousands of lives. Later, Bi Gan was transferred to serve as Danyang Duwei and thus relocated to settle in Pingling. Chang's father, Chong, served as Qiansheng Duwei during the Jianwu period but was dismissed due to illness; he then retired and lived in seclusion without seeking office.
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敞性公正。自以趣舍不合時務，每請召，常稱疾不應。元和中，辟太尉宋由府，由待以殊禮。敞論議高，常引大體，多所匡正。司徒袁安亦深敬重之。是時京師及四方累有奇異鳥獸草木，言事者以為祥瑞。敞通經傳，能為天官，意甚惡之。乃言於二公曰：「夫瑞應依德而至，災異緣政而生。故鴝鵒來巢，昭公有乾侯之厄；西狩獲麟，孔子有兩楹之殯。海鳥避風，臧文祀之，君子譏焉。今異鳥翔於殿屋，怪草生於庭際，不可不察。」由、安懼然不敢荅。居無何而肅宗崩。 |
| | He Chang was known for his upright character and justice. Considering that his inclinations did not align with the prevailing trends, whenever he was invited to serve in office, he often claimed illness and refused. During Yuandu period, he was appointed to the office of Taiwei Song You; Song You treated him with special courtesy. Chang's discussions and arguments were lofty in nature, often citing grand principles and offering many corrections to affairs. Situ Yuan An also held him in high esteem and respect. At that time, the capital city and various regions repeatedly experienced unusual birds, beasts, plants, and trees; those who commented on affairs regarded them as auspicious omens. Chang was well-versed in the classics and commentaries, skilled in astronomy and divination; he strongly disapproved of this interpretation. He thus said to the two high officials: "Auspicious omens arrive in accordance with virtue, while calamities and anomalies arise from flawed governance. Therefore, when the bird Jueyu came to nest, Duke Zhuanggong of Lu faced the calamity at Qianhou; when the kingly deer was captured during a western hunt, Confucius mourned with the rites for two pillars. When a sea bird sought shelter from the wind, Zang Wen sacrificed to it, and was ridiculed by men of virtue. Now strange birds are flying over the palace halls, and bizarre plants sprout in the courtyards; this cannot be ignored." Song You and Yuan An were startled and dared not respond. Not long after, Emperor Suzong died.
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時竇氏專政，外戚奢侈，賞賜過制，倉帑為虛。敞奏記由曰：「敞聞事君之義，進思盡忠，退思補過。歷觀世主時臣，無不各欲為化，垂之無窮，然而平和之政萬無一者，蓋以聖主賢臣不能相遭故也。今國家秉聰明之弘道，明公履晏晏之純德，君臣相合，天下翕然，治平之化，有望於今。孔子曰：『如有用我者，三年有成。』今明公視事，出入再期，宜當克己，以酬四海之心。禮，一穀不升，則損服徹膳。天下不足，若己使然。而比年水旱，人不收穫，涼州緣邊，家被凶害，男子疲於戰陳，妻女勞於轉運，老幼孤寡，歎息相依，又中州內郡，公私屈竭，此實損膳節用之時。國恩覆載，賞賚過度，但聞臘賜，自郎官以上，公卿王侯以下，至於空竭帑藏，損耗國資。尋公家之用，皆百姓之力。明君賜賚，宜有品制，忠臣受賞，亦應有度，是以夏禹玄圭，周公束帛。今明公位尊任重，責深負大，上當匡正綱紀，下當濟安元元，豈但空空無違而已哉！宜先正己以率群下，還所得賜，因陳得失，奏王侯就國，除苑囿之禁，節省浮費，賑卹窮孤，則恩澤下暢，黎庶悅豫，上天聰明，必有立應。使百姓歌誦，史官紀德，豈但子文逃祿，公儀退食之比哉！」由不能用。 |
| | At that time, the Dou clan monopolized power; relatives by marriage lived in extravagance, and excessive rewards and grants emptied the state granaries and treasuries. Chang submitted a memorial to Song You, saying: "I have heard that the duty of serving one's ruler is to strive for loyalty when advancing and to reflect on correcting mistakes when retreating. Reviewing past rulers and their ministers, none did not wish to bring about transformation and leave a legacy for eternity. Yet the peaceful governance of ten thousand cases has occurred only once, because it is rare that a sage ruler meets virtuous ministers. Now the state upholds a broad path of wisdom, and you, Sir, embody pure virtue in tranquil governance. With ruler and minister united, all under heaven look on with unity; the transformation of peace and order now holds promise for our time. Confucius said: "If there is one who employs me, in three years I will achieve results." Now that you, Sir, have assumed office for more than two years, you should restrain yourself and repay the aspirations of all under heaven. According to ritual, if one grain harvest fails, then ceremonial attire is reduced and food offerings are cut back. When the world suffers shortages, it should be as though it were caused by oneself. In recent years, floods and droughts have occurred repeatedly; people are unable to harvest. In Liangzhou along the borders, every household suffers from misfortune; men grow weary in battle formations while their wives and daughters labor in transporting supplies. The elderly, children, orphans, and widows rely on each other for support as they sigh with sorrow. Even within central commanderies, both public and private resources are exhausted—this is indeed a time to reduce food offerings and practice frugality. The state's grace is vast, yet rewards and gifts have been excessive. We only hear of winter grants; from officials as low as Langguan to those as high as gongqing and marquises, these expenditures have drained the treasuries and depleted national wealth. Indeed, all state expenses derive from the efforts of the people. A wise ruler's rewards should follow established standards; loyal ministers receiving honors also need to be measured. Thus, Xia Yu received the black jade tablet and Duke of Zhou was given a bundle of silk. Now, Sir, with your lofty position and heavy responsibilities, you bear great duties and profound expectations. Above all, you should correct the state's order; below, you must bring relief to the common people. How can it be enough merely to avoid transgressions?! You should first correct yourself to lead your subordinates, return the rewards you have received, and then present a report on gains and losses. Recommend that marquises and dukes return to their fiefs; lift restrictions on royal hunting grounds; cut unnecessary expenditures; and provide relief for the poor and orphans. Then, imperial grace will flow downward, the common people will be joyful, and Heaven's wisdom will surely respond swiftly. This would cause the common people to sing your praises and have historians record your virtue—how much more than merely comparing it to Ziwen's avoidance of salary or Gongyi's withdrawal from food!" Song You did not adopt his advice.
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時齊殤王子都鄉侯暢奔弔國憂，上書未報，侍中竇憲遂令人刺殺暢於城門屯衛之中，而主名不立。敞又說由曰：「劉暢宗室肺府，茅土藩臣，來弔大憂，上書須報，親在武衛，致此殘酷。奉憲之吏，莫適討捕，蹤跡不顯，主名不立。敞備數股肱，職典賊曹，故欲親至發所，以糾其變，而二府以為故事三公不與賊盜。昔陳平生於征戰之世，猶知宰相之分，云『外鎮四夷，內撫諸侯，使卿大夫各得其宜』。今二府執事不深惟大義，惑於所聞，公縱姦慝，莫以為咎。惟明公運獨見之明，昭然勿疑，敞不勝所見，請獨奏案。」由乃許焉。二府聞敞行，皆遣主者隨之，於是推舉具得事實，京師稱其正。 |
| | At that time, Prince Dou Chang of the deceased Prince Qishang, Marquis Duxiang Hou, rushed to mourn and express concern for the state; his memorial had not yet been answered when Shizhong Dou Xian ordered someone to assassinate Chang in the middle of the city gate's garrison troops, without establishing a clear identity. Chang again advised Song You, saying: "Liu Chang is a vital member of the imperial clan and a vassal minister granted fiefdoms. He came to mourn this great calamity and submitted a memorial awaiting reply; yet while he was under the protection of the Wuwei guards, such cruelty occurred. The officials loyal to Dou Xian did not dare to pursue or capture the culprits; their tracks were concealed, and no one was identified as responsible. Chang, as one of the emperor's trusted ministers and in charge of criminal affairs, wished to personally go to the scene of the crime to investigate this incident. However, the two offices claimed that by precedent, the Three Excellencies did not deal with bandits or thieves. In the past, Chen Ping lived in a time of war yet still understood the duties of a chancellor, saying: "Externally pacify the four Yi tribes and internally comfort the feudal lords, ensuring that ministers and officials each fulfill their proper roles." Now, those in charge of the two offices do not deeply consider righteousness but are misled by what they have heard; you allow evildoers to act with impunity and take no blame. I beg you, Sir, to exercise your singular wisdom and make a clear decision without doubt. Chang could not contain his views any longer and requested to investigate the case alone." Song You then agreed. When the two offices heard of Chang's investigation, they all sent officials to accompany him; thus, the case was thoroughly examined and the facts fully revealed. The capital city praised his integrity.
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以高第拜侍御史。時遂以竇憲為車騎將軍，大發軍擊匈奴，而詔使者為憲弟篤、景並起邸第，興造勞役，百姓愁苦。敞上疏諫曰：「臣聞匈奴之為桀逆久矣。平城之圍，嫚書之恥，此二辱者，臣子所為捐軀而必死，高祖、呂后忍怒還忿，舍而不誅。伏惟皇太后秉文母之操，陛下履晏晏之姿，匈奴無逆節之罪，漢朝無可慚之恥，而盛春東作，興動大役，元元怨恨，咸懷不悅。而猥復為衛尉篤、奉車都尉景繕修館第，彌街絕里。臣雖斗筲之人，誠竊懷怪，以為篤、景親近貴臣，當為百僚表儀。今眾軍在道，朝廷焦脣，百姓愁苦，縣官無用，而遽起大第，崇飾玩好，非所以垂令德，示無窮也。宜且罷工匠，專憂北邊，恤人之困。」書奏不省。 |
| | He was appointed as Shiyushi due to outstanding performance in office. At that time, Dou Xian was appointed as General of the Chaji Command and launched a large-scale campaign against the Xiongnu. Meanwhile, an imperial edict ordered officials to build mansions for his brothers, Dǔ and Jing; these construction projects imposed heavy labor on the people, causing widespread sorrow and hardship among them. Chang submitted a memorial remonstrating: "I have heard that for a long time the Xiongnu have been rebellious and defiant. The siege of Pingcheng and the insulting letter were two humiliations that subjects should have died to avenge. Yet Emperor Gaozu and Empress Dowager Lü restrained their anger, forgave these insults, and did not pursue punishment. I humbly consider that Empress Dowager has the virtue of a cultured mother, and Your Majesty embodies tranquil demeanor. The Xiongnu have committed no act of rebellion, nor does the Han court bear any shame to be ashamed of; yet in spring, when farming begins, you launch large-scale military campaigns, causing resentment among the people who all feel discontented. Furthermore, it is inappropriate to build and renovate mansions for Weiwei Dǔ and Fengche Duwei Jing, occupying entire streets and blocking lanes. Though I am but a petty official of limited ability, I cannot help but feel puzzled. Dǔ and Jing are close and noble ministers; they should set an example for all officials. Now, with armies marching and the court anxiously awaiting news, while the people suffer and government coffers are drained, to suddenly build grand mansions and indulge in luxuries is not a way to establish virtuous governance or leave an enduring legacy. You should now suspend the laborers, focus on concerns along the northern frontier, and show compassion for the people's hardships." The memorial was submitted but ignored.
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| | 朱樂何列... : |
後拜為尚書，復上封事曰：「夫忠臣憂世，犯主嚴顏，譏刺貴臣，至以殺身滅家而猶為之者，何邪？君臣義重，有不得已也。臣伏見往事，國之危亂，家之將凶，皆有所由，較然易知。昔鄭武姜之幸叔段，衛莊公之寵州吁，愛而不教，終至凶戾。由是觀之，愛子若此，猶飢而食之以毒，適所以害之也。伏見大將軍憲，始遭大憂，公卿比奏，欲令典幹國事。憲深執謙退，固辭盛位，懇懇勤勤，言之深至，天下聞之，莫不悅喜。今踰年無幾，大禮未終，卒然中改，兄弟專朝。憲秉三軍之重，篤、景總宮衛之權，而虐用百姓，奢侈僭偪，誅戮無罪，肆心自快。今者論議凶凶，咸謂叔段、州吁復生於漢。臣觀公卿懷持兩端，不肯極言者，以為憲等若有匪懈之志，則己受吉甫褒申伯之功，如憲等陷於罪辜，則自取陳平、周勃順呂后之權，終不以憲等吉凶為憂也。臣敞區區，誠欲計策兩安，絕其綿綿，塞其涓涓，上不欲令皇太后損文母之號，陛下有誓泉之譏，下使憲等得長保其福祐。然臧獲之謀，上安主父，下存主母，猶不免於嚴怒。臣伏惟累祖蒙恩，至臣八世，復以愚陋，旬年之閒，歷顯位，備機近，每念厚德，忽然忘生。雖知言必夷滅，而冒死自盡者，誠不忍目見其禍而懷默苟全。駙馬都尉瑰，雖在弱冠，有不隱之忠，比請退身，願抑家權。可與參謀，聽順其意，誠宗廟至計，竇氏之福。」 |
| | Later, he was appointed as Shangshu and again submitted a sealed memorial saying: "Why do loyal ministers worry for the world, defy their ruler's anger, criticize powerful officials, and even risk death or destruction of their families to do so?" It is because the bond between ruler and minister is profound, and there are circumstances that leave them no choice. I have observed past events: when a state faces peril or a family is on the brink of disaster, there are always underlying causes that are clearly discernible. In the past, Lady Jiang of Zheng favored his younger brother Shuduan; King Zhuang of Wei doted on You Ju. Their love without discipline ultimately led to violence and cruelty. From this we see that such parental affection is like feeding poison to a starving child—it only harms them. I have observed General Dou Xian: when he first experienced great sorrow, the gongqing officials repeatedly recommended that he be entrusted with state affairs. Dong Xian firmly and humbly declined, persistently refusing the lofty position. His earnest and sincere words deeply moved all who heard them; people throughout the land were delighted. Now, after only a year or so has passed and the great mourning rites are not yet completed, suddenly there is an abrupt change, with brothers monopolizing power in court. Dong Xian holds the great authority over the three armies, while Du and Jing control the imperial guards. Yet they oppress the people, indulge in extravagance and arrogance, execute the innocent, and act on their own desires for personal satisfaction. Now, public opinion is greatly alarmed; all say that Shuduan and You Ju have been reborn in the Han dynasty. I observe that the gongqing ministers are hesitant, unwilling to speak out fully. This is because they believe that if Dong Xian and others show unwavering loyalty, then themselves will receive commendation like Ji Fu did for praising Shen Bo; but if Dong Xian falls into crime, they can seize power as Chen Ping and Zhou Bo did under Empress Dowager Lü. In the end, their concern is not over whether Dong Xian succeeds or fails. Minister Chang, in my humble opinion, sincerely wishes to devise a plan that ensures peace on both sides, cutting off the gradual spread of trouble and blocking its slow emergence. Above all, I do not wish for Empress Dowager to lose her title as a virtuous mother or for Your Majesty to be ridiculed with the disgrace of an oath broken at the spring; below, this would allow Dong Xian and others to preserve their blessings and protection in the long term. Yet even a lowly servant's plan, which above ensures the safety of the sovereign father and below preserves the well-being of the empress dowager mother, cannot escape severe anger. I humbly reflect that my ancestors have been favored by grace, and now it has reached me for eight generations. Though I am foolish and obscure, within ten years I have held prominent positions and served in the imperial court. Whenever I think of this great kindness, I feel as if I might forget life itself. Though I know that my words will surely lead to destruction, I still risk death and speak out of my utmost duty. This is because I cannot bear to witness the disaster with silent complicity for self-preservation. Fu Ma Duyi Gui, though still in his early twenties, possesses unwavering loyalty. He has repeatedly requested to step back and wished to restrain the power of his family. You should consult with him, heed his wishes, and truly this would be the best plan for the ancestral temples and a blessing for the Dou family."
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| | 朱樂何列... : |
敞數切諫，言諸竇罪過，憲等深怨之。時濟南王康尊貴驕甚，憲乃白出敞為濟南太傅。敞至國，輔康以道義，數引法度諫正之，康敬禮焉。 |
| | Chang repeatedly strongly advised against it, speaking of the Dou clan's crimes and faults. As a result, Dong Xian and others deeply resented him. At that time, Prince Kang of Jining was extremely arrogant in his high status. Dong Xian therefore recommended Chang to serve as Tai Fu of Jining. Chang arrived in the kingdom and guided Prince Kang with principles and righteousness, repeatedly citing laws and regulations to advise and correct him. Prince Kang respected and honored him.
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| | 朱樂何列... : |
歲餘，遷汝南太守。敞疾文俗吏以苛刻求當時名譽，故在職以寬和為政。立春日，常召督郵還府，分遣儒術大吏案行屬縣，顯孝悌有義行者。及舉冤獄，以春秋義斷之。是以郡中無怨聲，百姓化其恩禮。其出居者，皆歸養其父母，追行喪服，推財相讓者二百許人。置立禮官，不任文吏。又修理鮦陽舊渠，百姓賴其利，墾田增三萬餘頃。吏人共刻石，頌敞功德。 |
| | After more than a year, he was transferred to serve as governor of Ruzhou. Chang despised petty officials who sought momentary reputation through severity and harshness, so while in office he governed with leniency and harmony. On the day of Lichun, he often summoned the Du You back to the government office and dispatched learned officials to inspect the subordinate counties, honoring those who demonstrated filial piety, fraternal respect, and virtuous conduct. When reviewing cases of wrongful imprisonment, he decided them according to the principles of The Spring and Autumn Annals. Thus there were no complaints in the commandery, and the people were transformed by his kindness and courtesy. Those who had left their homes to live separately all returned to support their parents, observed mourning rites retroactively, and over two hundred people voluntarily gave up property in favor of one another. He appointed officials dedicated to ritual matters and did not entrust them to petty clerks. He also repaired the old canals of Tingyang, and the people benefited from this; cultivated land increased by over 30,000 qing. The officials and commoners together carved an inscription on stone to praise Chang's virtues and achievements.
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| | 朱樂何列... : |
及竇氏敗，有司奏敞子與夏陽侯瑰厚善，坐免官。永元十二年復徵，三遷五官中郎將。常忿疾中常侍蔡倫，倫深憾之。元興元年，敞以祠廟嚴肅，微疾不齋，後鄧皇后上太傅禹冢，敞起隨百官會，倫因奏敞詐病，坐抵罪。卒于家。 |
| | When the Dou clan fell from power, officials reported that Chang's son had close ties with Xiayang Hou Gui and was thus dismissed from office. In the twelfth year of Yongyuan he was again summoned to court, and after three promotions became Wuguan Zhonglangjiang. He often harbored resentment toward the zhongchangshi Cai Lun, who in turn deeply resented him. In the first year of Yuanxing, Chang claimed that the ancestral temple ceremonies were solemn and thus refused to fast due to a minor illness. Later, Empress Deng visited the tomb of Tai Fu Yu, and Chang rose with all officials to attend the gathering. Cai Lun then reported that Chang had feigned illness, resulting in his punishment for this offense. He died at home.
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| | 朱樂何列... : |
論曰：永元之際，天子幼弱，太后臨朝，竇氏憑盛戚之權，將有呂、霍之變。幸漢德未衰，大臣方忠，袁、任二公正色立朝，樂、何之徒抗議柱下，故能挾幼主斷，勦姦回之偪。不然，國家危矣。夫竇氏之閒，唯何敞可以免，而特以子失交之故廢黜，不顯大位。惜乎，過矣哉！ |
| | Commentary: During the Yongyuan era, the emperor was young and weak, while the empress dowager ruled in his place. The Dou clan, relying on their powerful familial connections, nearly caused a disaster akin to that of Lu Jia or Huo Guang. Fortunately, the Han virtue had not yet declined, and loyal ministers were still in power. The two upright officials Yuan Gong and Ren Gong stood firm in court with dignity; men like Yue and He protested boldly before the imperial censors. Thus they were able to support a young ruler and quell the Dou clan's encroachment on power. Otherwise, the state would have been in grave danger. Among those of the Dou clan, only He Chang could be exempted; yet he was specifically dismissed and not given a prominent position due to his son's improper associations. Alas! What a great mistake it was!
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| | 朱樂何列... : |
贊曰：朱生受寄，誠不愆義。公叔辟梁，允納明刺。絕交面朋，崇厚浮偽。恢舉謗己，敞非祥瑞。永言國偪，甘心彊詖。 |
| | Eulogy: Zhu Sheng, entrusted with responsibility, remained truly faithful and did not violate righteousness. Gongshu Bi Liang, you accepted the clear censure with integrity. He cut ties with superficial friends and upheld sincerity over hollow pretense. Hui exposed those who slandered him, while Chang did not regard auspicious omens as important. Forever speaking of national threats, he willingly endured unjust accusations and disgrace.
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