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富人之宅，以一丈之地為內，內中所有，柙匱所羸，縑布絲綿也。貧人之宅，亦以一丈為內，內中空虛，徒四壁立，故名曰貧。夫通人猶富人，不通者猶貧人也。俱以七尺為形，通人胸中懷百家之言，不通者空腹無一牒之誦，貧人之內，徒四所壁立也。慕料貧富不相如，則夫通與不通不相及也。世人慕富不榮通，羞貧不賤不賢，不推類以況之也。 |
| | The residence of a wealthy person, with one zhang of land as the interior; all that is within it, stored in chests and cabinets, consists of silk, cloth, and cotton. The residence of a poor person is also one zhang in size as the interior, but it is empty inside; only four bare walls stand, hence its name "poor." An erudite person is like a wealthy person, while an unlearned person is like a poor person. Both have the same seven chi in physical form, but an erudite person carries the doctrines of a hundred schools within his chest, whereas an unlearned person has an empty stomach with not even one scroll's worth of recitation; it is like the interior of a poor man's house, where only four bare walls stand. If one admires and compares the rich and the poor as unequal, then those who are erudite and those who are unlearned are also not comparable. People of the world admire wealth more than they honor learning, and feel ashamed of poverty without regarding it as a disgrace or lack of virtue; this is because they do not use analogy to reflect on such matters.
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夫富人可慕者，貨財多則饒裕，故人慕之。夫富人不如儒生，儒生不如通人。通人積文，十篋以上，聖人之言，賢者之語，上自黃帝，下至秦、漢，治國肥家之術，剌世譏俗之言，備矣。使人通明博見，其為可榮，非徒縑布絲綿也。蕭何入秦，收拾文書，漢所以能制九州者，文書之力也。以文書御天下，天下之富，孰與家人之財？ |
| | Wealthy people are admired, for when their wealth and property are abundant, they have plenty; thus, people admire them. A wealthy person is not as admirable as a Confucian scholar, and a Confucian scholar is not as admirable as an erudite person. An erudite person accumulates writings, with more than ten boxes of them; the words of sages and virtuous men are included, from Huangdi in antiquity down to the Qin and Han dynasties. The methods for governing a state and enriching a family, as well as critical remarks against worldly customs, are all complete. This enables people to be enlightened and broad-minded; such achievement is honorable, not merely equivalent to silk, cloth, or cotton. Xiao He entered the Qin state and collected official documents; this is why the Han dynasty was able to control the nine provinces—the power of written records. To govern the world with written records, how can the wealth of the world be compared to a family's possessions?
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人目不見青黃曰盲，耳不聞宮商曰聾，鼻不知香臭曰癰。癰、聾與盲，不成人者也。人不博覽者，不聞古今，不見事類，不知然否，猶目盲、耳聾、鼻癰者也。儒生不覽，猶為閉闇，況庸人無篇章之業，不知是非，其為閉闇，甚矣。此則土木之人，耳目俱足，無聞見也。涉淺水者見蝦，其頗深者察魚鱉，其尤甚者觀蛟龍。足行跡殊，故所見之物異也。入道淺深，其猶此也。淺者則見傳記諧文，深者入聖室觀祕書。故入道彌深，所見彌大。人之遊也，必欲入都，都多奇觀也。入都必欲見市，市多異貨也。百家之言，古今行事，其為奇異，非徒都邑大市也。遊於都邑者心厭，觀於大市者意飽，況遊於道藝之際哉？ |
| | A person whose eyes cannot distinguish blue and yellow is called blind; one whose ears cannot hear the five musical tones is called deaf; one whose nose cannot discern fragrance or stench is said to be diseased. A person who is diseased, deaf, and blind does not qualify as a true human being. A person who does not widely read and study cannot hear of ancient or modern times, cannot see the nature of events, and cannot discern what is right or wrong; such a person is like one who is blind, deaf, or diseased. Even a Confucian scholar who does not read is still considered ignorant; how much more so for an ordinary person without any literary accomplishments, who cannot distinguish right from wrong—such ignorance is even greater. Such a person is no better than clay or wood; although their ears and eyes are intact, they have no knowledge or experience of the world. Those who wade into shallow water see shrimps; those who go somewhat deeper observe fish and turtles; and those who venture even further can behold dragons. Because the footprints they leave behind differ, the things they see are also different. The depth to which one enters the Way is just like this. Those who go only a little way see merely biographies and entertaining writings, while those who delve deeply enter the halls of sages to study secret scriptures. Therefore, the deeper one enters into the Way, the greater what one sees becomes. When people travel, they must wish to enter a capital city, for capitals have many wondrous sights. To enter a capital one must wish to see the marketplace, for markets abound with exotic goods. The doctrines of a hundred schools and the events of ancient and modern times are even more wondrous than the grand cities and great markets. One's heart becomes satiated when touring a capital city, one's mind is filled when observing a great market; how much more so when traveling through the realm of the Way and arts?
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大川旱不枯者，多所䟽也；潢汙兼日不雨，泥輒見者，無所通也。是故大川相間，小川相屬，東流歸海，故海大也。海不通於百川，安得巨大之名？夫人含百家之言，猶海懷百川之流也，不謂之大者，是謂海小於百川也。夫海大於百川也，人皆知之，通者明於不通，莫之能別也。潤下作鹹，水之滋味也。東海水鹹，流廣大也；西州鹽井，源泉深也。人或無井而食，或穿井不得泉，有鹽井之利乎？不與賢聖通業，望有高世之名，難哉！法令之家，不見行事，議罪不可審；章句之生，不覽古今，論事不實。 |
| | A great river that does not dry up in drought has many tributaries feeding it; A stagnant pool or swamp, if no rain falls for several days, will quickly reveal its mud—because it has no connection to other water sources. 藟 Therefore, great rivers are interconnected, and small streams flow into them; all flowing eastward back to the sea, which is why the sea is so vast. If the sea were not connected to a hundred rivers, how could it earn the name of being immense? A person who embraces the doctrines of a hundred schools is like a sea that contains the flow of a hundred rivers; to not call such a person great would be equivalent to saying the sea is smaller than its tributaries. The sea is greater than a hundred rivers, and this is known by all; yet the wise understand what the unenlightened do not, but few can distinguish between them. "Moistness descending produces saltiness"—this is the flavor of water. The sea east of China is salty, for its waters flow widely and broadly; the salt wells in the western regions are so because their springs originate from deep sources. Some people have no well to drink from, and some dig wells but find no spring—can they then benefit from salt wells? Without connecting with the endeavors of sages and virtuous people, yet hoping to gain a reputation surpassing that of one's contemporaries—how difficult this is! Those who deal with laws and decrees but do not see past cases cannot properly deliberate on crimes; Students who merely memorize textual annotations without studying the past and present cannot make sound judgments about affairs.
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或以說一經為是，何須博覽？ |
| | Some may say that mastering one classic is sufficient—why then is broad reading necessary?
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夫孔子之門，講習五經，五經皆習，庶幾之才也。顏淵曰：「博我以文。」才智高者，能為博矣。顏淵之曰「博」者，豈徒一經哉？我不能博五經，又不能博眾事，守信一學，不好廣觀，無溫故知新之明，而有守愚不覽之闇，其謂一經是者，其宜也。開戶內日之光，日光不能照幽；鑿窗啟牖，以助戶明也。夫一經之說，猶日明也；助以《傳書》，猶窗牖也。百家之言，令人曉明，非徒窗牖之開、日光之照也。是故日光照室內，道術明胸中。開戶內光，坐高堂之上，眇升樓臺，窺四鄰之廷，人之所願也。閉戶幽坐，向冥冥之內，穿壙穴臥，造黃泉之際，人之所惡也。夫閉心塞意，不高瞻覽者，死人之徒也哉！ |
| | At Confucius's school, the Five Classics were studied and practiced; those who mastered all five could be considered nearly virtuous talents. Yan Yan said: "Enrich me with literature." Those of high talent and intelligence are capable of being erudite. When Yan Yan spoke of "broad learning," was it merely about one classic? I am unable to broadly study the Five Classics, nor can I widely understand various matters. By adhering to one school of learning and not favoring broad observation, I lack the wisdom to learn anew from reviewing the old, yet possess the ignorance of stubbornly clinging to narrow knowledge—those who say mastering one classic is enough are indeed correct in their view. Opening a window allows daylight into a room, yet the sunlight cannot illuminate the darkest corners; Thus, chiseling windows and opening casements is done to assist in illuminating the interior. The interpretation of a single classic is like daylight; Supplementing it with "zhuan shu" (commentaries and expositions) is like having windows and casements. The doctrines of a hundred schools enlighten people, not merely by opening windows or allowing daylight to shine in. Therefore, just as sunlight illuminates the interior of a room, the principles and arts illuminate one's mind. Opening the door to let in light, sitting on a high hall, gazing up at towers and pavilions, peering into the courtyards of neighboring houses—this is what people desire. Closing the door and sitting in darkness, facing an obscure interior, digging into a grave to lie down, reaching the realm of yellow springs—this is what people detest. To shut one's heart and block one's thoughts, to not look up and broadly observe—is this not the same as a group of dead men?
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孝武皇帝時，燕王旦在明光宮，欲入所臥，戶三百盡閉，使侍者二十人開戶，戶不開。其後，旦坐謀反自殺。夫戶閉，燕王旦死之狀也。死者、凶事也，故以閉塞為占。齊慶封不通，六國大夫會而賦詩，慶封不曉，其後果有楚靈之禍也。夫不開通於學者，尸尚能行者也。亡國之社，屋其上、柴其下者，示絕於天地。《春秋》薄社，周以為城。夫經藝傳書，人當覽之，猶社當通氣於天地也。故人之不通覽者，薄社之類也。是故氣不通者，彊壯之人死，榮華之物枯。 |
| | During the reign of Emperor Xiaowu, Prince Yan Dan was in Mingguang Palace and wished to enter his sleeping chamber. All three hundred doors were locked shut; he ordered twenty attendants to open them, but they could not be opened. Later on, Prince Dan committed suicide after being implicated in a plot of rebellion. The doors being locked were the omen of Yan Wang Dan's death. The dead are associated with misfortune, so closure and obstruction are taken as omens. Qi Qingfeng was unlearned; when the ministers of six states gathered and recited poetry, Qingfeng did not understand. Later on, he indeed suffered the calamity of Chuling. One who is not open to learning is like a corpse that still appears able to walk. The altar of a fallen state, with its roof intact above and firewood piled beneath it, symbolizes the severance from heaven and earth. "The Spring and Autumn Annals" records that the altar was lightly regarded; the Zhou dynasty used it as part of their city defenses. The classics and transmitted texts should be studied by people, just as an altar should remain open to the breath of heaven and earth. Therefore, a person who does not broadly study is like one of those neglected altars. Thus, when the breath or energy cannot flow through, even strong and healthy people die, and flourishing things wither.
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東海之中，可食之物，集糅非一，以其大也。夫水精氣渥盛，故其生物也眾多奇異。故夫大人之胸懷非一，才高知大，故其於道術無所不包。學士同門，高業之生，眾共宗之。何則？知經指深，曉師言多也。夫古今之事，百家之言，其為深，多也，豈徒師門高業之生哉？ |
| | In the East Sea, edible creatures are numerous and varied in form—this is because of its vastness. The water's essence and energy are abundant and vigorous; therefore, the living things it produces are numerous and wondrous. Therefore, a great person's mind is not limited to one thing; with high talent and broad knowledge, they encompass all aspects of the Way and its arts. Scholars from the same school, those students who have achieved great learning, are universally respected by others. Why is this so? Because they deeply understand the meaning of the classics and comprehend much of their teacher's instruction. The events of ancient and modern times, and the doctrines of a hundred schools—these are profound and numerous. Are they not even more so than merely the high-achieving students from one teacher's school?
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甘酒醴，不酤飴蜜，未為能知味也。耕夫多殖嘉穀，謂之上農夫；其少者，謂之下農夫。學士之才，農夫之力，一也。能多種穀謂之上農；能博學問，謂之上儒，是稱牛之服重，不譽馬速也。譽手毀足，孰謂之慧矣？ |
| | To enjoy sweet wine but not know how to brew honey or syrup is not yet to be considered someone who truly understands flavor. A farmer who produces abundant good grain is called an outstanding farmer; one who produces little is considered a poor farmer. The talent of scholars and the strength of farmers are one in principle. To be able to cultivate abundant grain is called an upper-class farmer; to be capable of broad learning and study is called an outstanding Confucian scholar. This is like praising a bull for its strength to carry heavy loads, not extolling the horse's speed. To praise one's hands while denigrating one's feet—how can this be called wisdom?
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縣道不通於野，野路不達於邑，騎馬乘舟者，必不由也。故血脈不通，人以甚病。夫不通者、惡事也，故其禍變致不善。是故盜賊宿於穢草，邪心生於無道。無道者、無道術也。醫能治一病謂之巧，能治百病謂之良。是故良醫服百病之方，治百人之疾；大才懷百家之言，故能治百族之亂。扁鵲之眾方，孰若巧之一伎？子貢曰：「不得其門而入，不見宗廟之美、百官之富。」蓋以宗廟、百官喻孔子道也。孔子道美，故譬以宗廟；眾多非一，故喻以百官。由此言之，道達廣博者，孔子之徒也。 |
| | If the main roads do not connect to the countryside, and country paths do not reach the towns, then those who ride horses or take boats must certainly avoid them. Therefore, if blood vessels are blocked, a person suffers from serious illness. Blockage is an evil condition; therefore, it brings about misfortunes and harmful changes. Therefore, thieves and bandits take refuge in weeds, and wicked thoughts arise from the absence of the Way. To lack the Way means to have no knowledge of principles or arts. A doctor who can cure one illness is called skillful; one who can treat a hundred illnesses is considered excellent. Therefore, an excellent physician masters prescriptions for a hundred diseases and treats ailments of a hundred patients; a person of great talent who embraces the doctrines of many schools is thus able to resolve disorders among various groups. The diverse methods of Bian Que, how could they be compared to the narrow skill of a mere artisan? Zigong said: "If one does not enter through the gate, one cannot see the beauty of ancestral temples or the abundance of government offices." This is using ancestral temples and government offices as metaphors for Confucius's Way. Confucius's Way is beautiful, hence it is compared to ancestral temples; its diversity and multitude are thus likened to government offices. From this, it can be said that those who reach far and possess broad knowledge are followers of Confucius.
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殷、周之地，極五千里，荒服、要服，勤能牧之。漢氏廓土，牧萬里之外，要、荒之地，襃衣博帶。夫德不優者，不能懷遠；才不大者，不能博見。故多聞博識，無頑鄙之訾；深知道術，無淺闇之毀也。 |
| | The territories of the Yin and Zhou dynasties extended as far as five thousand li; even the distant frontier regions could be governed with diligence. The Han dynasty expanded its territory, governing lands beyond ten thousand li; in these remote and frontier regions, officials wore wide robes and broad sashes. Those whose virtue is not outstanding cannot win the hearts of distant people; those with limited talent cannot see broadly. Therefore, those who have extensive knowledge and broad understanding are free from the censure of narrow-minded or vulgar people; those who deeply understand principles and arts will not be criticized by shallow or ignorant individuals.
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人好觀圖畫者，圖上所畫，古之列人也。見列人之面，孰與觀其言行？置之空壁，形容具存，人不激勸者，不見言行也。古賢之遺文，竹帛之所載粲然，豈徒墻壁之畫哉？空器在廚，金銀塗飾，其中無物益於饑，人不顧也；肴膳甘醢，土釜之盛，入者鄉之。古賢文之美善可甘，非徒器中之物也，讀觀有益，非徒膳食有補也。故器空無實，饑者不顧；胸虛無懷，朝廷不御也。 |
| | People who enjoy viewing paintings see on the canvas images of illustrious figures from ancient times. Seeing the faces of these illustrious people, how does that compare to observing their words and deeds? Placed on an empty wall, the figures are fully depicted in form; yet if people do not feel inspired or warned by them, it is because they do not see their words and deeds. The remaining writings of ancient sages, clearly recorded on bamboo slips and silk scrolls, are not merely paintings on walls! An empty vessel in the kitchen, adorned with gold and silver, contains nothing to relieve hunger; thus, people do not pay attention to it. When delicious dishes and savory sauces are placed in a humble earthen pot, those who enter will face toward it with interest. The beauty and goodness of the writings of ancient sages are as satisfying as food; they are not merely objects within a vessel. Reading and observing them is beneficial—not unlike how meals provide nourishment. Therefore, an empty vessel with no substance will be ignored by the hungry; a person whose mind is empty and devoid of virtue will not be employed by the court.
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劍伎之家鬭戰必勝者，得曲城、越女之學也。兩敵相遭，一巧一拙，其必勝者、有術之家也。孔、墨之業，賢聖之書，非徒曲城、越女之功也。成人之操，益人之知，非徒戰鬭必勝之策也。故劍伎之術，有必勝之名；賢聖之書，有必尊之聲。縣邑之吏，召諸治下，將相問以政化，曉慧之吏，陳所聞見，將相覺悟，得以改政右文。聖賢言行，竹帛所傳，練人之心，聰人之知，非徒縣邑之吏對向之語也。 |
| | Families skilled in swordsmanship who always win in battle have mastered the teachings of Qu Cheng and Yue Nu. When two opponents meet, one skillful and the other clumsy, the one who is certain to win belongs to the family with expertise. The teachings of Confucius and Mozi, as well as the writings of sages and virtuous men, are not merely the achievements of Qu Cheng or Yue Nu. The conduct of cultivated individuals and their ability to enhance others' knowledge are not simply strategies for guaranteed victory in battle. Therefore, the art of swordsmanship is known for its certainty of victory; the writings of sages and virtuous people have a reputation that must be revered. Local officials in the county were summoned by their superiors; generals and ministers questioned them about governance and moral influence. The wise and perceptive officials presented what they had heard and seen, leading the generals and ministers to gain insight and thus revise policies to favor literature and culture. The words and deeds of sages and virtuous individuals, transmitted through bamboo slips and silk scrolls, refine people's minds and enhance the wisdom of the discerning. They are not merely the responses of county officials facing their superiors.
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禹、益並治洪水，禹主治水，益主記異物，海外山表，無遠不至，以所聞見，作《山海經》。非禹、益不能行遠，《山海》不造。然則《山海》之造，見物博也。董仲舒睹重常之鳥，劉子政曉貳負之尸，皆見《山海經》，故能立二事之說。使禹、益行地不遠，不能作《山海經》；董、劉不讀《山海經》，不能定二疑。實沉、臺台，子產博物，故能言之；龍見絳郊，蔡墨曉占，故能禦之。父兄在千里之外，且死，遺教戒之書。子弟賢者，求索觀讀，服臆不舍，重先敬長，謹慎之也；不肖者輕慢佚忽，無原察之意。古聖先賢，遺後人文字，其重非徒父兄之書也，或觀讀采取，或棄捐不錄，二者之相高下也，行路之人，皆能論之，況辯照然否者，不能別之乎？ |
| | Yu and Yi jointly managed the great flood; Yu was primarily responsible for controlling the waters, while Yi recorded unusual creatures and phenomena. They traveled to distant places beyond mountains and seas, and based on what they observed, Yi compiled the Shanhaijing (Classic of Mountains and Seas). Without Yu and Yi, such distant travels could not have been undertaken; thus, the Classic of Mountains and Seas would not have been created. Therefore, the creation of the Classic of Mountains and Seas demonstrates a broad knowledge of things in the world. Dong Zhongshu observed the Chongchang bird, and Liu Xiang understood the corpse of Erfu; both encountered accounts in the Classic of Mountains and Seas, so they were able to formulate explanations for these two matters. If Yu and Yi had not traveled far across the land, they could not have written the Classic of Mountains and Seas; if Dong Zhongshu and Liu Xiang had not read the Classic of Mountains and Seas, they could not have resolved these two uncertainties. Shichen and Taitai—Zi Chan's extensive knowledge enabled him to speak of them; when a dragon appeared in the outskirts of Jiang, Cai Mo understood divination and thus could manage the situation. One's father or elder brother is thousands of li away; if he were to die, he would leave behind a letter with instructions and admonitions. If the younger generation is virtuous, they will seek out the letter, read it carefully, and keep its teachings close to their hearts. They honor their ancestors and respect their elders, acting with caution and reverence; those of poor character will treat the letter lightly and carelessly, without any intention to examine or understand its meaning. The writings left by ancient sages and virtuous scholars are of far greater importance than the letters of one's father or elder brothers. Some people read them carefully and adopt their teachings, while others discard them without recording anything at all. The superiority or inferiority between these two approaches is something even a common passerby can discuss; how much more so for those who can clearly discern right from wrong—could they fail to distinguish the difference?
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孔子病，商瞿卜期日中。孔子曰：「取書來，比至日中何事乎？」聖人之好學也，且死不休，念在經書，不以臨死之故，棄忘道藝，其為百世之聖，師法祖脩，蓋不虛矣！自孔子以下，至漢之際，有才能之稱者，非有飽食終日無所用心也，不說五經則讀書傳。書傳文大，難以備之。卜卦占射凶吉，皆文、武之道。昔有商瞿，能占爻卦；末有東方朔、翼少君，能達占射覆。道雖小，亦聖人之術也，曾又不知。 |
| | Confucius was ill, and Shang Ju divined that he would die at noon. Confucius said, "Bring the books here; by midday, what could possibly happen?" The sage's love for learning never ceased, even on the brink of death. His thoughts remained fixed on classical texts; he did not abandon or forget the principles and arts because of his impending demise. Thus, it is no exaggeration that such a person became a saintly model for generations to come, revered as a teacher and ancestor in moral cultivation! From Confucius onward to the time of the Han dynasty, those who were praised for their talent and ability did not spend their days idly eating without thought. If they did not study the Five Classics, they would read historical records and commentaries. The texts of history and commentary are vast in content and difficult to master completely. Divination through yarrow stalks or arrows, predicting auspiciousness or misfortune, all belong to the ways of Wen and Wu (civil and military). In the past there was Shang Ju, who could interpret hexagrams and line changes; later came Dongfang 朔 (Dongfang Shuo) and Yi Shaogjun, who were able to master divination through arrows and the art of guessing covered objects. Though these arts may seem minor, they are still techniques practiced by sages; yet some people do not even know about them.
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人生稟五常之性，好道樂學，故辨於物。今則不然，飽食快飲，慮深求臥，腹為飯坑，腸為酒囊，是則物也。倮蟲三百，人為之長。「天地之性人為貴」，貴其識知也。今閉闇脂塞，無所好欲，與三百倮蟲何以異？而謂之為長而貴之乎？ |
| | Human beings are endowed with the five constant virtues, and they love the Way and enjoy learning; therefore, they can distinguish between things. Nowadays it is not the case: people eat and drink to their heart's content, seek deep rest in sleep, with their bellies as rice pits and intestines as wine bags. They are no better than animals. Among the three hundred types of naked-crawling creatures, humans are their leaders. "The nature of heaven and earth values human beings most highly"—this is because of their capacity for knowledge and understanding. Now, if one's mind is closed and darkened, with no interests or desires, how are they different from the three hundred naked-crawling creatures? And yet can such a person be called their leader and considered valuable?
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諸夏之人所以貴於夷狄者，以其通仁義之文，知古今之學也。如徒作其胸中之知以取衣食，經歷年月，白首沒齒，終無曉知，夷狄之次也。觀夫蜘蛛之經絲以罔飛蟲也，人之用作，安能過之？任胸中之知，舞權利之詐，以取富壽之樂，無古今之學，蜘蛛之類也。含血之蟲，無餓死之患，皆能以知求索飲食也。 |
| | The reason why the people of Zhuxia are esteemed above the Yi and Di is because they understand the teachings of benevolence and righteousness, and possess knowledge of ancient and modern learning. If one merely uses the knowledge in their mind to obtain clothing and food, spending years and months without gaining true understanding until old age and death, they are no better than the Yi and Di. Observe how a spider spins silk to trap flying insects—how can human craftsmanship surpass this? Those who rely solely on their inner knowledge, manipulate schemes of power and profit to gain wealth and longevity, without possessing the learning of ancient and modern times—such people are no different from spiders. Blooded creatures, free from the worry of starving to death, can all use their knowledge to seek out food and drink.
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人不通者，亦能自供，仕官為吏，亦得高官，將相長吏，猶吾大夫高子也，安能別之？隨時積功，以命得官，不曉古今，以位為賢，與文之異術，安得識別通人，俟以不次乎？將相長吏不得若右扶風蔡伯偕、鬱林太守張孟嘗、東萊太守李季公之徒，心自通明，覽達古今，故其敬通人也如見大賓。燕昭為鄒衍擁篲，彼獨受何性哉？東成令董仲綬，知為儒梟，海內稱通，故其接人，能別奇律。是以鍾離產公，以編戶之民，受圭璧之敬，知之明也。故夫能知之也，凡石生光氣；不知之也，金玉無潤色。 |
| | People who lack learning can also provide for themselves; they may serve as officials and attain high positions. Generals, ministers, and senior magistrates are like my gentleman Gao Zi—how could one distinguish them? Accumulating merit at the right time and attaining office through fate, yet knowing nothing of ancient or modern times—those who regard position as a sign of virtue are no different from those who practice arts other than literature. How can they recognize truly learned individuals and appoint them without following conventional ranks? Generals, ministers, and high-ranking officials cannot be like You Fu Feng's Cai Boxie, Yu Lin Tai Shou Zhang Mengchang, or Dong Lai Tai Shou Li Jigong. These men had naturally enlightened minds and comprehensive knowledge of past and present; therefore, their respect for learned individuals was as if they were receiving distinguished guests. Yan Zhao held a broom to welcome Zou Yan—what special virtue did he possess that earned such treatment? Dong Cheng Ling Dong Zhongshou, who was known as a leader among Confucian scholars and widely recognized for his learning throughout the land, could discern exceptional individuals when meeting people. Therefore, Zhongli Chan Gong, a common householder, received the respect due to one holding jade and ceremonial objects—this was because of his clear wisdom. Thus, those who possess true knowledge can make even an ordinary stone emit light and aura; those without such insight cannot bring out the luster of gold or jade.
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自武帝以至今朝，數舉賢良，令人射策甲乙之科。若董仲舒、唐子高、谷子雲、丁伯玉，策既中實，文說美善，博覽膏腴之所生也。使四者經徒能摘，筆徒能記䟽，不見古今之書，安能建美善於聖王之庭乎？孝明之時，讀《蘇武傳》，見武官名曰「栘中監」，以問百官，百官莫知。夫《倉頡》之章，小學之書，文字備具，至於無能對聖國之問者，是皆美命隨牒之人，多在官也。「木」旁「多」文字且不能知，其欲及若董仲舒之知重常，劉子政之知貳負，難哉！ |
| | Since Emperor Wu until now, many examinations have been held to select virtuous and capable individuals, with candidates tested on their knowledge through oral or written responses in the jia yi (first and second grade) categories. Those like Dong Zhongshu, Tang Zigao, Gu Zi Yun, and Ding Boyu—whose responses were both accurate in content and beautifully expressed—were all products of extensive learning and rich intellectual nourishment. If these four individuals had merely been able to pick out passages from the classics and use their pens to copy texts, without reading books of ancient and modern times, how could they have presented beautiful and virtuous ideas before the court of a sage ruler? During the reign of Emperor Xiaoming, when reading the biography of Su Wu, he came across an official title "Yizhong Jian" and asked his ministers about it; none of them knew. The chapter on Cangjie is a basic text of elementary learning, with all the characters fully explained. Yet there were those who could not answer even such an elementary question posed by the sage ruler—these are people whose appointments followed only their official records and good fortune, many of whom occupied government posts. If one cannot even recognize a character with the radical "mu" and the phonetic component "duo," how difficult it is for them to attain knowledge of the Chongchang bird like Dong Zhongshu or the Erfu corpse as understood by Liu Xiang!
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或曰：「通人之官，蘭臺令史，職校書定字，比夫太史、太柷，職在文書，無典民之用，不可施設。是以蘭臺之史，班固、賈逵、楊終、傅毅之徒，名香文美，委積不紲，大用於世。」曰：此不繼。周世通覽之人，鄒衍之徒，孫卿之輩，受時王之寵，尊顯於世。董仲舒雖無鼎足之位，知在公卿之上。周監二代，漢監周、秦。然則蘭臺之官，國所監得失也。以心如丸卵，為體內藏；䏬子如豆，為身光明。令史雖微，典國道藏，通人所由進，猶博士之官，儒生所由興也。委積不紲，豈聖國微遇之哉？殆以書未定而職未畢也。 |
| | Some say, "Officials who are learned men, such as the Lan Tai Ling Shi (officers of the Lantai institution), have duties limited to proofreading texts and standardizing characters. Compared to those in the Taishi or Taizhu offices, whose responsibilities lie in handling documents, they hold no authority over the people and thus cannot be entrusted with important tasks." Therefore, the officers of Lantai such as Ban Gu, Jia Kui, Yang Zhong, and Fu Yi were renowned for their literary excellence. Their talents accumulated over time, yet they remained unutilized by the world." It is said: This argument does not hold. In the Zhou dynasty, those with broad knowledge such as Zou Yan and Xun Kuang were favored by contemporary rulers and honored in society. Though Dong Zhongshu held no position of equal footing with the Three Dukes, his knowledge was regarded as superior to that of the high-ranking ministers. The Zhou dynasty took the Shang and Xia dynasties as its mirror; the Han dynasty took the Zhou and Qin dynasties as its model. Therefore, officials of Lantai are those through whom the state observes gains and losses. With a heart as delicate as an egg, it is hidden within the body; the kidneys like beans bring light and clarity to the whole being. Though the rank of Ling Shi is low, they oversee the state's classical texts and repositories. They are the path through which learned men advance—just as the office of the bo shi (doctor) scholar was the means by which Confucian students rose to prominence. To have their talents accumulate without being utilized—how could this be a slight from a sage ruler? It is likely because the texts remain unstandardized and their duties are not yet complete.
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