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臧子琳、位至诸吏，亦传学问。琳子黄、厥德不修，失侯爵。大司徒光、以其祖有功德，而邑士废绝，分所食邑三百户，封黄弟茂为关内侯。茂子子国、生子卬，为诸生，特善《诗》《礼》而传之。子卬生仲驩，为博士，弘农守，善《春秋》《三传》《公羊》《谷梁》，训诸生。仲驩生子立，善《诗》《书》，少游京师，与刘歆友善，尝以清论讥贬史丹。史丹诸子并用事，为是不仕，以《诗》《书》教于阙里数百人。子立生子元，以郎校书。时歆大用事，而子元校书七年，官不益。故或讥以为不恤于进取。唯杨子云善之。子元生子建，与崔义幼相善、长相亲也。义仕王莽为建新大尹，数以世利劝子建仕。子建答曰：“吾有布衣之心，子有衮冕之志。各从所好，不亦善乎？且习与子幼同志，故相友也。今子以富贵为荣，而吾以贫贱为乐，志已乖矣。乖而相友，非中情也。请与子辞。”遂归乡里。光武中兴，天下未悉从化。董宪彭丰等部众暴于邹鲁之间。郡守上党鲍府君长患之。是时阙里无故荆棘丛生，一旦自辟，广千数百步，从旧讲堂坦然。 |
| | Zang Zilin, who attained the rank of Zhuli, also transmitted scholarship. Lin's son Huang did not cultivate virtue properly and thus lost his marquis title. The Grand Tutor Guang, considering that his ancestor had meritorious service but the descendants in the fiefdom had become extinct, divided three hundred households from his own fief and enfeoffed Huang's younger brother Mao as a Guannei Hou (Inner Gate Marquis). Mao's son Zigu, who fathered a son named Ang, became a scholar-official and was especially skilled in the "Book of Songs" and the "Rites," which he transmitted. Zi Ang fathered Zhonghuan, who became a bo shi (doctor of literature) and governor of Hongnong. He was proficient in the "Spring and Autumn Annals" and its three commentaries—the "Gongyang," "Zuo," and "Guliang"—and instructed other scholars. Zhonghuan fathered Zi Li, who was skilled in the "Book of Songs" and the "Book of Documents." When he was young, he traveled to the capital city and became good friends with Liu Xin. He once criticized Shi Dan with his clear and critical opinions. Since Shi Dan's sons were all influential, Zi Li therefore did not take office and instead taught the "Book of Songs" and the "Book of Documents" to hundreds of students in Que Li. Zi Li fathered Zi Yuan, who served as a lang (attendant) and proofread texts. At that time, Liu Xin was very influential in government affairs, yet Zi Yuan had served as a book proofreader for seven years without receiving any promotion. Therefore, some people criticized him, saying that he did not care about advancement or ambition. Only Yang Ziyun praised him. Zi Yuan fathered Zi Jian, who was on good terms with Cui Yi since childhood and remained close friends into adulthood. Cui Yi served Wang Mang as the Da Yin of Jianxin, and on several occasions advised Zi Jian to take office by citing worldly advantages. Zi Jian replied: "I have the heart of a commoner, while you have the ambition for official rank and honor. Each following his own preference, is that not good?" "And since Xi and I shared the same ideals in our youth, we became friends." "Now you regard wealth and rank as honorable, while I find joy in poverty and low status; our aspirations have already diverged." To be friends despite differing aspirations is not genuine feeling. "I shall bid you farewell, then." He then returned to his hometown. During the reign of Emperor Guangwu, when the dynasty was restored, the whole country had not yet fully submitted to its influence. The forces of Dong Xian and Peng Feng ravaged the area between Zou and Lu. The prefect, Baofu Junshi from Shangdang, was greatly troubled by this. At that time, the area of Que Li was overgrown with weeds and thorns; yet suddenly it cleared itself, opening up thousands or hundreds of paces wide, following the old lecture hall's layout in a smooth and open manner.
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彦曰：“人之性分气度不同，有体貌亢䟽，色厉矜庄，仪容冰栗，似若能断，而当事少决，不遂其为者。或性玄静，不与俗竞，气不胜辞，似若无能，而涉事不顾，临危不桡者。是为似若强焉，而不能胜量，似若弱焉，而不可夺也。君子观之，以表推内，察容而度心，所以得之也。若是似类相乱，如何取实乎？”子丰曰：“夫人者、患在不察也。人之所综物，方志也。虑协于理，固以守之，此之谓强。知足以通变，明足以破伪，情足以审疑，果足以必志，固足以先事，而功成矣。即所谓宽柔内思、不报无道之强也。岂待形气之助乎？若乃貌肃内荏，高气亢戾，多意倨迹，理不充分，业不一定，执志不果，此谓刚复，非强者也。是故君子欲必其行而违其貌。由是论之，强弱之分，不取于气色明矣。必也察志在观其履事乎？非定计于内而敏发于外，孰能称此强名乎哉！”子丰曰：“夫物有定名而论有一至。是故有可一言而得其难极，虽千言之不能夺者，唯析理即实为得，不以滥丽说辞为贤也。然而世俗人聪达者寡，随声者众，持论无主，俯仰为资，因贵势而附从，托浮说以为定，不求之于本，不考之于理。故长溷淆言而众莫能折其中，所以为口费而无得也。夫论辨者、贵其能别是非之理，非巧说之谓也。掌事要者、纳言而得理，此乃辨也。听者犹弗之察。辞气支离，取喻多端，弗较以类，理不应实，而听者因形饰伪，从赞然之，是所谓以巧辞多喻为辨，而莫识一言而别实者也。人皆欲割析分理，揆是真伪，固不知所以精之。如自得，其为谬惑莫之甚焉。是故举多败事，而寡特之智困于群丑也。夫聪者不可惑以淫声，明者不可眩以邪色。故有气色势者，佑德之半；无此二者，损德之半。” |
| | Yan said: "People's innate dispositions and temperaments differ. Some may have a tall, imposing appearance, a stern countenance, dignified bearing, and an icy composure that seems to indicate decisiveness; yet when faced with actual matters, they show little decision-making ability and fail to follow through on their actions." Or there are those whose nature is quiet and profound, who do not compete with the vulgar world; their spirit does not match their words, appearing as if they lack ability. Yet when dealing with affairs, they act without hesitation, and in times of danger remain unbent. These are the ones who seem strong on the surface but cannot truly prevail; they appear weak, yet their resolve cannot be taken from them. A gentleman observes these traits, inferring the inner character from outward appearances and measuring the heart by demeanor—this is how one truly understands a person. "If such similarities confuse distinctions, then how can we discern the truth?" Zi Feng said: "The problem with people lies in their failure to observe carefully. What people understand about things is shaped by their perspective and aspirations. When one's thoughts align with reason, they firmly uphold it; this is called strength. When one's knowledge is sufficient to adapt to change, wisdom enough to expose falsehoods, sensitivity enough to discern doubts, resolve strong enough to pursue one's will, and steadfastness enough to anticipate events—then success in endeavors is achieved. This is what is meant by the strength of being broad-minded and gentle within, reflecting deeply, and not retaliating against injustice. How could one possibly rely on external physical or temperamental advantages? Those who appear solemn outwardly but are timid within, whose bearing is lofty and harsh, whose intentions are arrogant in action, whose reasoning lacks sufficient foundation, whose endeavors lack certainty, and whose determination fails to bear fruit—this is called rigidity without substance; they are not truly strong. Therefore, a gentleman desires to ensure the integrity of his actions while disregarding outward appearances. From this discussion, it is clear that the distinction between strength and weakness does not lie in one's temperament or appearance. Is it not essential to examine a person's will by observing how they conduct themselves in practical affairs? Unless one has firm inner resolve and swift outward action, who could truly be called strong!" Zi Feng said: "Things have fixed names, and discussions reach a single ultimate truth. Therefore, there are matters that can be grasped with a single word to reach their ultimate meaning; even if one speaks for a thousand words, the truth cannot be taken away. Only by analyzing principles and arriving at reality does one achieve understanding—not by using elaborate or flowery rhetoric as a sign of virtue. However, among the common people of the world, those who are truly wise and discerning are few, while many follow the crowd. Their arguments lack a firm foundation; they shift their stance for convenience, align themselves with power and influence, rely on superficial claims as if they were settled truths, without seeking the root or examining reason. Therefore, their long-winded and confused words go unchallenged by others, which is why such speech is wasted effort without real gain. A true debater values the ability to distinguish between right and wrong reasoning; it is not about clever rhetoric alone. Those in positions of authority who accept words and discern reason—this is what constitutes true discernment. Even the listeners still fail to examine it carefully. Their words are fragmented, their metaphors numerous and varied; they do not compare things according to categories, nor does the reasoning correspond with reality. Yet listeners follow appearances and accept falsehoods, readily praising them. This is what is called taking elaborate rhetoric and multiple analogies as discernment, while no one recognizes that a single word can distinguish truth from falsehood. Everyone wishes to dissect matters and analyze their principles, to measure what is true or false; yet they do not know how to refine this ability. If one merely relies on personal assumptions, there can be no greater confusion and error than that. Therefore, many endeavors end in failure, and those with rare wisdom are trapped by the crowd's ignorance. The wise cannot be misled by excessive noise; the discerning cannot be dazzled by false appearances. Therefore, those with imposing presence and influence are only half as virtuous. Lacking these two qualities is to lose half of one's virtue."
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叙作《左氏传义诘》者曰：先生名奇，字子异，其先鲁人，即襃成君次儒第二子之后也。家于茂陵，以世学之门，未尝就远方异师也。唯兄君鱼、少从刘子骏受《春秋左氏传》，于讲业最名为精究其义。子骏曰：“自以才学弗若也。”其或访经传于子骏，辄曰：“幸问孔君鱼。吾已还从之资道矣。”由是大以《春秋》见称当世。王莽之末、君鱼避地至大河之西，以大将军窦融为家，常为上宾，从容以论道为事。是时先生年二十一矣。每与其兄议学，其兄谢服焉。及世祖即祚，君鱼乃仕，官至武都太守关内侯，以清俭闻海内。先生雅好儒术，淡忽荣禄，不愿从政。遂删撮《左氏传》之难者，集为《义诘》，发伏阐幽，赞明圣祖之道，以祛后学，著书未毕，而早世不永，宗人子通痛其不遂，惜兹大训不行于世，乃校其篇目，各如本第，并序答问，凡三十一卷。将来君子，傥肯游意，幸详录之焉。子丰善于经学，不好诸家书。鲍彦与子丰名齐而业殊，故谓子丰曰：“诸家书多才辞，莫过《淮南》也。读之令人断气，方自知为陋尔。”子丰曰：“试说其最工不可及者。”彦曰：“君子有酒，小人鼓缶，虽不可好，亦不可丑。此语何如？”子丰曰：“不急尔。”彦曰：“且效作此语。”子丰曰：“君子乐醼，小人击拚，虽不足贵，亦不可贱；君子舞《象》，小人击壤，上化使然，又何足赏？吾能作数十曲，且无益于世，故不为尔。”鲍子于是屈而无辞。 |
| | The author of the "Explanation and Clarification of the Zuo Zhuan" said: The master's name was Qi, courtesy name Zi Yi. His ancestors were from Lu; he was a descendant of the second son of Ciri, the Baocheng Jun. His family lived in Maoling, and as a member of an academic lineage, he never sought instruction from distant or foreign teachers. Only his elder brother Junyu had, when young, studied the "Zuo Zhuan Commentary on the Spring and Autumn Annals" under Liu Zijun, and among those who studied, he was most renowned for thoroughly mastering its meaning. Zijun said: "I myself believe my talent and learning are not as great." Whenever someone consulted Zijun about the classics, he would say: "I am fortunate to ask Kong Junyu. I have already returned to follow his guidance." Because of this, he became greatly renowned in his time for the "Spring and Autumn Annals." In the later years of Wang Mang, Junyu fled to the west of the Great River and took up residence with General Dou Rong. He was always treated as a distinguished guest, engaging in leisurely discussions on principles and doctrines. At that time, Master Qi was twenty-one years old. Whenever he debated scholarship with his elder brother, the latter would acknowledge and yield to him. When Emperor Shizu ascended the throne, Junyu then took office and rose to become governor of Wudu and was enfeoffed as a Guannei Hou. He became renowned throughout the land for his integrity and frugality. Master Qi had a refined interest in Confucian learning, was indifferent to honors and wealth, and did not wish to engage in politics. He therefore edited and compiled the difficult parts of the "Zuo Zhuan," assembling them into a work titled "Yi Jie" (Explanation and Clarification), revealing hidden meanings and elucidating profound truths, to praise and clarify the Way of the sage ancestors, in order to guide later scholars. However, before he had finished writing his book, he died young. His relative Zi Tong mourned that his great teachings were not completed or widely disseminated, so he proofread the chapters, arranged them according to their original sequence, added prefaces and responses to questions, resulting in a total of thirty-one volumes. Future gentlemen, if they are willing to devote attention to it, will be fortunate to carefully record and study this work. Zi Feng was skilled in classical learning but did not favor the works of other schools. Bao Yan and Zi Feng were equally renowned but differed in their fields, so Bao Yan said to Zi Feng: "The works of various schools are rich in talent and eloquence, none surpassing the 'Huainan Zhi.'" Reading it leaves one breathless; only then does one realize how shallow one's own knowledge is." Zi Feng said: "Then try to explain its most masterful and unmatched aspects." Yan said: "A gentleman has wine, a petty person beats a clay pot; although it may not be admirable, it should also not be considered ugly. What do you think of this saying?" Zi Feng said: "Not urgent." Yan said: "Then try to imitate and compose such a line." Zi Feng said: "A gentleman enjoys wine, a petty person claps in rhythm; although it is not precious, it should also not be despised; A gentleman dances the "Xiang," a petty person strikes the soil in rhythm—this is shaped by upper influence, so what is there to admire?" "I am able to compose dozens of such verses, yet they would be of no benefit to the world; therefore, I do not do so." At this, Master Bao was convinced and had nothing further to say.
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