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太史公曰：余读功令，至于广厉学官之路，未尝不废书而叹也。曰：嗟乎！夫周室衰而关雎作，幽厉微而礼乐坏，诸侯恣行，政由强国。故孔子闵王路废而邪道兴，于是论次诗书，修起礼乐。适齐闻韶，三月不知肉味。自卫返鲁，然后乐正，雅颂各得其所。世以混浊莫能用，是以仲尼干七十馀君无所遇，曰“茍有用我者，期月而已矣”。西狩获麟，曰“吾道穷矣”。故因史记作春秋，以当王法，其辞微而指博，后世学者多录焉。 |
| | Tai Shigong said: Whenever I read the regulations on official appointments, and came to the part about widely encouraging scholars to enter government service, I could never help but set down my book and sigh. He said: Alas! When the Zhou dynasty declined, the poem "Guan Ju" was composed; when King You and King Li became weak, rites and music fell into disrepair, feudal lords acted with impunity, and political power lay in the hands of strong states. Therefore, Confucius lamented that the royal way had been abandoned and false doctrines prevailed; thus he compiled the Book of Songs and the Book of Documents, and restored rites and music. When he visited Qi and heard the Shao music, for three months he did not know the taste of meat. After returning from Wei to Lu, then the music was corrected, and the Ya and Song were each placed in their proper positions. The world was muddled and corrupt, so no one could use him; therefore, Confucius sought audiences with more than seventy rulers without success. He said, "If there were someone who would employ me, within a month I could bring about change." When he hunted west and captured a qilin, he said, "My way has come to an end." Therefore, based on historical records, he composed the Spring and Autumn Annals as a substitute for royal law; its words were subtle but its meanings broad, and many scholars of later generations recorded it.
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自孔子卒后，七十子之徒散游诸侯，大者为师傅卿相，小者友教士大夫，或隐而不见。故子路居卫，子张居陈，澹台子羽居楚，子夏居西河，子贡终于齐。如田子方、段干木、吴起、禽滑厘之属，皆受业于子夏之伦，为王者师。是时独魏文侯好学。后陵迟以至于始皇，天下并争于战国，懦术既绌焉，然齐鲁之闲，学者独不废也。于威、宣之际，孟子、荀卿之列，咸遵夫子之业而润色之，以学显于当世。 |
| | After Confucius's death, the seventy disciples scattered and traveled among the feudal lords; some became teachers or high officials, while others served as friends and mentors to scholars and gentry, or chose to remain in seclusion. Therefore, Zilu stayed in Wei, Zizhang in Chen, Dantaiziyu in Chu, Zixia in Xhe, and Zigong finally died in Qi. People such as Tian Zifang, Duanguanmu, Wu Qi, and Qin Huili were all students of Zixia's school and became teachers to kings. At that time, only Duke Wenhou of Wei loved learning. Later, the decline continued until Emperor Qin Shi Huang, when all under heaven competed in warring states; Confucian learning had already declined. Yet between Qi and Lu, scholars alone did not abandon it. During the reigns of Kings Wei and Xuan, figures such as Mencius and Xun Qing all followed Master Confucius's teachings and refined them, thereby becoming prominent scholars in their time.
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及至秦之季世，焚诗书，坑术士，六艺从此缺焉。陈涉之王也，而鲁诸儒持孔氏之礼器往归陈王。于是孔甲为陈涉博士，卒与涉俱死。陈涉起匹夫，驱瓦合适戍，旬月以王楚，不满半岁竟灭亡，其事至微浅，然而缙绅先生之徒负孔子礼器往委质为臣者，何也？以秦焚其业，积怨而发愤于陈王也。 |
| | By the later years of the Qin dynasty, they burned books on poetry and history, buried scholars alive, and from then on, the Six Arts were lost. When Chen She became king, Confucian scholars in Lu carried ritual objects of the Kong family to submit themselves to King Chen. At that time, Kong Jia was appointed as a doctor by Chen She, and in the end died together with him. Chen She rose from the ranks of commoners, led a band of conscripted laborers, and within ten days became king of Chu; yet in less than half a year he perished. His cause was extremely insignificant and shallow—then why did scholars and gentlemen carry Confucius's ritual objects to submit themselves as his subjects? It was because the Qin dynasty burned their learning, and they harbored resentment that they took up arms under King Chen in anger.
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及高皇帝诛项籍，举兵围鲁，鲁中诸儒尚讲诵习礼乐，弦歌之音不绝，岂非圣人之遗化，好礼乐之国哉？故孔子在陈曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”夫齐鲁之闲于文学，自古以来，其天性也。故汉兴，然后诸儒始得修其经艺，讲习大射乡饮之礼。叔孙通作汉礼仪，因为太常，诸生弟子共定者，咸为选首，于是喟然叹兴于学。然尚有干戈，平定四海，亦未暇遑庠序之事也。孝惠、吕后时，公卿皆武力有功之臣。孝文时颇徵用，然孝文帝本好刑名之言。及至孝景，不任儒者，而窦太后又好黄老之术，故诸博士具官待问，未有进者。 |
| | When Emperor Gaozu of Han killed Xiang Yu and led his army to surround Lu, the Confucian scholars within Lu continued to lecture, recite, and practice rites and music; the sounds of stringed instruments and songs never ceased. Was this not a country influenced by sages' teachings, one that cherished rites and music? Therefore, Confucius said while in Chen: "Return! Return! My young disciples at home are wild and impetuous, yet they write beautifully in elegant style; I do not know how to refine them." The region between Qi and Lu has been known for its literary culture since ancient times, a natural disposition of the people. Therefore, after the rise of the Han dynasty, Confucian scholars were finally able to study and practice their classical learning, as well as observe grand archery ceremonies and local drinking rites. Shusun Tong formulated the Han dynasty's rituals and thus became Taichang. The scholars and disciples who jointly established them were all selected as leaders, and at this time there was a sigh of revival in learning. Yet warfare still continued; the empire had yet to be pacified, and there was no time or leisure for matters of schools and education. During the reigns of Emperor Xiaohui and Empress Lü, all chancellors and high officials were men who had gained merit through military service. During the reign of Emperor Xiaowen, some scholars were indeed summoned for appointment; however, Emperor Xiaowen himself favored legalist doctrines. By the time of Emperor Xiaojing, Confucian scholars were not appointed; and Empress Dowager Dou favored Huang-Lao Daoist teachings. Therefore, all the doctors held their posts in readiness for questions, but none advanced in rank.
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及今上即位，赵绾、王臧之属明儒学，而上亦乡之，于是招方正贤良文学之士。自是之后，言诗于鲁则申培公，于齐则辕固生，于燕则韩太傅。言尚书自济南伏生。言礼自鲁高堂生。言易自灾川田生。言春秋于齐鲁自胡毋生，于赵自董仲舒。及窦太后崩，武安侯田蚡为丞相，绌黄老、刑名百家之言，延文学儒者数百人，而公孙弘以春秋白衣为天子三公，封以平津侯。天下之学士靡然乡风矣。 |
| | When the current emperor ascended the throne, Zhao Wan and Wang Zang among others promoted Confucian learning, and the emperor also showed favor toward it. Thus he summoned upright, virtuous, and learned scholars of literature. After this, those who expounded the Book of Songs in Lu were Shen Peigong; in Qi, Yuan Gusheng; and in Yan, Han Taifu. Those who expounded the Book of Documents began with Fu Sheng of Jinan. lando Those who expounded rites began with Gaotangsheng of Lu. Those who expounded the Yijing began with Tiansheng of Zichuan. Those who expounded the Spring and Autumn Annals in Qi and Lu were Humusheng, while in Zhao it was Dong Zhongshu. After Empress Dowager Dou died, Marquis Wu'an Tianfen became chancellor and suppressed the Huang-Lao Daoist and legalist schools as well as other hundred schools of thought. He invited hundreds of literary Confucian scholars, and Gongsun Hong, a commoner who interpreted the Spring and Autumn Annals, rose to become one of the Three Dukes of the Son of Heaven and was enfeoffed as Marquis Pingjin. Scholars throughout the empire began to follow this trend.
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公孙弘为学官，悼道之郁滞，乃请曰：“丞相御史言：制曰‘盖闻导民以礼，风之以乐。婚姻者，居屋之大伦也。今礼废乐崩，朕甚愍焉。故详延天下方正博闻之士，咸登诸朝。其令礼官劝学，讲议洽闻兴礼，以为天下先。太常议，与博士弟子，崇乡里之化，以广贤材焉’。谨与太常臧、博士平等议曰：闻三代之道，乡里有教，夏曰校，殷曰序，周曰庠。其劝善也，显之朝廷；其惩恶也，加之刑罚。故教化之行也，建首善自京师始，由内及外。今陛下昭至德，开大明，配天地，本人伦，劝学修礼，崇化厉贤，以风四方，太平之原也。古者政教未洽，不备其礼，请因旧官而兴焉。为博士官置弟子五十人，复其身。太常择民年十八已上，仪状端正者，补博士弟子。郡国县道邑有好文学，敬长上，肃政教，顺乡里，出入不悖所闻者，令相长丞上属所二千石，二千石谨察可者，当与计偕，诣太常，得受业如弟子。一岁皆辄试，能通一艺以上，补文学掌故缺；其高弟可以为郎中者，太常籍奏。即有秀才异等，辄以名闻。其不事学若下材及不能通一艺，辄罢之，而请诸不称者罚。臣谨案诏书律令下者，明天人分际，通古今之义，文章尔雅，训辞深厚，恩施甚美。小吏浅闻，不能究宣，无以明布谕下。治礼次治掌故，以文学礼义为官，迁留滞。请选择其秩比二百石以上，及吏百石通一艺以上，补左右内史、大行卒史；比百石已下，补郡太守卒史：皆各二人，边郡一人。先用诵多者，若不足，乃择掌故补中二千石属，文学掌故补郡属，备员。请著功令。佗如律令。”制曰：“可。”自此以来，则公卿大夫士吏斌斌多文学之士矣。 |
| | Gongsun Hong, as an official in charge of education, lamented the stagnation and suppression of Confucian learning. He thus made a request: "The chancellor and the Grand Censor said: 'The decree states, "We have heard that guiding the people through rites and influencing them with music." Marriage is a great principle of human relationships. Now that rites have been abandoned and music has collapsed, I feel deeply sorrowful about it. Therefore, we should carefully invite upright and erudite men from all over the world to take their places in court. Let the officials of rites encourage learning, hold discussions on widely known knowledge and promote rites, setting an example for all under heaven. The Taichang deliberated: "Together with the doctors and their disciples, we should promote moral influence in villages and towns to cultivate more virtuous talents." Carefully deliberating with Taichang Zang, Doctor Ping and others, they said: "We have heard that in the three dynasties of Xia, Shang, and Zhou, there was education at the village level. In the Xia dynasty it was called Xiao, in the Shang dynasty Xu, and in the Zhou dynasty Xiang. To encourage virtue, they were honored in court; to punish evil deeds, they imposed criminal penalties. Therefore, the implementation of moral education should begin by establishing a model of virtue in the capital city and extend from within outward. Now, Your Majesty shines with the highest virtue and opens up great enlightenment. You match heaven and earth in your conduct, uphold human relationships, encourage learning and cultivate rites, honor moral influence and inspire virtuous men, thus setting an example for all directions—this is the foundation of peace and prosperity. In ancient times, when government and moral education were not yet fully established, rites were incomplete; we request that we revive them by building upon the existing offices. Establish an office for doctors with fifty students each and exempt their families from taxes and labor duties. The Taichang should select citizens aged eighteen or older who are of proper appearance and demeanor to be appointed as students of the doctors. In commanderies, states, counties, and towns, those who love literature, respect elders, uphold government and moral education, behave properly in their communities, and whose conduct does not contradict what they have learned should be recommended by magistrates and assistant officials to the local two-thousand-dan officials. These officials must carefully examine suitable candidates and submit them along with annual reports to the Taichang, where they may receive instruction as students. Once a year, all should be tested; those who can master one classical discipline or more will fill vacancies in the positions of literary scholars and historians. Those top students qualified to become Langzhong officials should be recorded and recommended by the Taichang. If there are outstanding talents of exceptional ability, they should immediately report their names. Those who do not pursue learning or are of low ability and cannot master even one discipline should be dismissed, and those responsible for recommending them inadequately will be punished. I have carefully examined the imperial edicts and laws in effect, which clearly define the distinctions between heaven and humanity, elucidate the meanings of past and present, are elegant in style, profound in explanation, and generous in their grace. Low-ranking officials with limited knowledge cannot fully understand or convey these decrees, thus failing to properly inform the people below. The administration of rites should be followed by the management of historical records; offices should be assigned based on literary and ritual competence, with promotions or delays depending on merit. We request that officials of rank equivalent to 200 dan or higher, as well as clerks of 100 dan who have mastered one discipline or more, be appointed to positions such as Left and Right Neishi and Da Xingcushi. Those of rank below 100 dan should be appointed to the positions of commandery governor's clerks: two each for central regions, and one for border commanderies. Priority should be given to those who have memorized the most texts; if there are not enough, then select historians to fill positions under officials of two-thousand dan rank, and literary scholars or historians for commandery posts as needed. We request that these regulations be officially recorded in the law. Other matters shall follow existing laws and decrees." The imperial decree said: "Approved." From this time onward, the chancellors, high officials, scholars, and clerks became increasingly filled with men of literary learning.
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申公者，鲁人也。高祖过鲁，申公以弟子从师入见高祖于鲁南宫。吕太后时，申公游学长安，与刘郢同师。已而郢为楚王，令申公傅其太子戊。戊不好学，疾申公。及王郢卒，戊立为楚王，胥靡申公。申公耻之，归鲁，退居家教，终身不出门，复谢绝宾客，独王命召之乃往。弟子自远方至受业者百馀人。申公独以诗经为训以教，无传（疑），疑者则阙不传。 |
| | Shen Gong was a native of Lu. When Emperor Gaozu passed through Lu, Shen Gong followed his teacher and the disciples to present themselves before Emperor Gaozu at Nan Gong in Lu. During the reign of Empress Dowager Lü, Shen Gong studied in Chang'an and shared a teacher with Liu Ying. Later, when Ying became King of Chu, he ordered Shen Gong to serve as tutor to his son Wu, the crown prince. Wu did not like studying and resented Shen Gong. When King Ying died, Wu succeeded him as King of Chu and treated Shen Gong harshly. Shen Gong was ashamed by this treatment, returned to Lu, and withdrew from public life to teach at home. He never left his house for the rest of his life and refused all visitors, going only when summoned by imperial decree. More than a hundred students from distant regions came to study under him. Shen Gong taught exclusively using the Book of Songs, without transmitting any commentary (possibly uncertain). If there were uncertainties, he would leave them untransmitted.
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兰陵王臧既受诗，以事孝景帝为太子少傅，免去。今上初即位，臧乃上书宿卫上，累迁，一岁中为郎中令。及代赵绾亦尝受诗申公，绾为御史大夫。绾、臧请天子，欲立明堂以朝诸侯，不能就其事，乃言师申公。于是天子使使束帛加璧安车驷马迎申公，弟子二人乘轺传从。至，见天子。天子问治乱之事，申公时已八十馀，老，对曰：“为治者不在多言，顾力行何如耳。”是时天子方好文词，见申公对，默然。然已招致，则以为太中大夫，舍鲁邸，议明堂事。太皇窦太后好老子言，不说儒术，得赵绾、王臧之过以让上，上因废明堂事，尽下赵绾、王臧吏，后皆自杀。申公亦疾免以归，数年卒。 |
| | Lanling Wang Zang had studied the Book of Songs and served as a tutor to Crown Prince Xiao Jingdi, but was later dismissed. When the current emperor first ascended the throne, Wang Zang submitted a memorial to serve as an imperial guard and was repeatedly promoted. Within one year he became Minister of the Imperial Guards (Langzhong Ling). Dai Zhao Wan had also studied the Book of Songs under Shen Gong, and Wan served as Grand Censor. Wan and Zang requested the Son of Heaven to build a Mingtang Hall for receiving feudal lords, but failed to accomplish this. They then spoke highly of their teacher Shen Gong. Thus the Son of Heaven sent envoys with silk, jade, and a specially prepared carriage drawn by four horses to welcome Shen Gong. Two of his disciples rode in light carriages as attendants. When he arrived, he was received by the Son of Heaven. The Son of Heaven asked about governance and disorder, but Shen Gong was already over eighty years old. He replied: "Good governance does not depend on many words; it depends only on how effectively one acts." At that time, the Son of Heaven favored literary eloquence. Upon hearing Shen Gong's reply, he fell silent. Nevertheless, since he had already been summoned, the emperor appointed him as Taizhong Dafu and housed him in the Lu guesthouse to deliberate on matters concerning the Mingtang Hall. Empress Dowager Dou Taihuang favored Laozi's teachings and disapproved of Confucianism. She used the mistakes of Zhao Wan and Wang Zang to reprimand the emperor, who then abandoned the Mingtang project and handed both men over to officials for punishment; later they all committed suicide. Shen Gong also fell ill and was dismissed from office, returning home, where he died several years later.
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弟子为博士者十馀人：孔安国至临淮太守，周霸至胶西内史，夏宽至城阳内史，砀鲁赐至东海太守，兰陵缪生至长沙内史，徐偃为胶西中尉，邹人阙门庆忌为胶东内史。其治官民皆有廉节，称其好学。学官弟子行虽不备，而至于大夫、郎中、掌故以百数。言诗虽殊，多本于申公。 |
| | More than ten of his disciples became doctors: Kong Anguo served as governor of Linhuai, Zhou Ba as Neishi of Jiaoxi, Xia Kuan as Neishi of Chengyang, Dang Lushi as governor of Donghai, Miu Sheng of Lanling as Neishi of Changsha, Xu Yan as Zhongwei of Jiaoxi, and Que Men Qingji of Zou served as Neishi of Jiao dong. All of them governed their officials and people with integrity and were praised for their love of learning. Though the conduct of some students in the official schools was not fully exemplary, hundreds still rose to positions such as 大夫 (Da Fu), 郎中 (Lang Zhong), and 掌故 (Zhang Gu). Though interpretations of the Book of Songs varied, many were based on Shen Gong's teachings.
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清河王太傅辕固生者，齐人也。以治诗，孝景时为博士。与黄生争论景帝前。黄生曰：“汤武非受命，乃弑也。”辕固生曰：“不然。夫桀纣虐乱，天下之心皆归汤武，汤武与天下之心而诛桀纣，桀纣之民不为之使而归汤武，汤武不得已而立，非受命为何？”黄生曰：“冠虽敝，必加于首；履虽新，必关于足。何者，上下之分也。今桀纣虽失道，然君上也；汤武虽圣，臣下也。夫主有失行，臣下不能正言匡过以尊天子，反因过而诛之，代立践南面，非弑而何也？”辕固生曰：“必若所云，是高帝代秦即天子之位，非邪？”于是景帝曰：“食肉不食马肝，不为不知味；言学者无言汤武受命，不为愚。”遂罢。是后学者莫敢明受命放杀者。 |
| | Yuangu Sheng, the Taifu of King Qinghe, was a native of Qi. He studied the Book of Songs and during Emperor Xiao Jing's reign served as a doctor. He debated with Huang Sheng before Emperor Jingdi. Huang Sheng said: "Tang and Wu were not divinely appointed rulers, but murderers." Yuangu Sheng replied: "That is incorrect. Jie and Zhou were cruel and chaotic, so the hearts of all under heaven turned to Tang and Wu. Tang and Wu followed the will of the people in punishing Jie and Zhou; the people of Jie and Zhou did not serve them but instead submitted to Tang and Wu. If Tang and Wu had no choice but to establish their rule, then how could it be said they were not divinely appointed?" Huang Sheng replied: "Even if a hat is worn out, it must still be placed on the head; even if shoes are new, they must still be worn on the feet. Why is this so? Because it represents the distinction between superior and inferior." Now, although Jie and Zhou lost their way, they were still sovereigns; Tang and Wu, though sage-like, were subjects. If a ruler behaves improperly, and subjects cannot speak out to correct the error in order to uphold the Son of Heaven, but instead take advantage of the mistake to kill him, usurp his position, and sit facing south as sovereigns, how can this be anything other than regicide?" Yuangu Sheng said: "If it must be as you say, then was it not wrong for Emperor Gaozu to replace the Qin and take the position of Son of Heaven?" At this, Emperor Jingdi said: "To eat meat but not horse liver does not mean one lacks a sense of taste; to say that scholars who do not claim Tang and Wu were divinely appointed are not foolish." Thus the debate was ended. After this, scholars dared not openly discuss whether a ruler had been divinely appointed or deposed by force.
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窦太后好老子书，召辕固生问老子书。固曰：“此是家人言耳。”太后怒曰：“安得司空城旦书乎？”乃使固入圈刺豕。景帝知太后怒而固直言无罪，乃假固利兵，下圈刺豕，正中其心，一刺，豕应手而倒。太后默然，无以复罪，罢之。居顷之，景帝以固为廉直，拜为清河王太傅。久之，病免。 |
| | Empress Dowager Dou favored the Book of Laozi and summoned Yuangu Sheng to ask about it. Gu said: "This is merely a book for common people." The empress dowager became angry and said: "How dare you compare it to the writings of Sikong Chengdan?" She then ordered Gu to enter a pigpen and slaughter a pig. Emperor Jingdi, knowing that the empress dowager was angry but that Gu had spoken truthfully and committed no crime, therefore gave Gu a sharp weapon. When Gu went down into the pigpen to slaughter the pig, he struck it right in the heart with one thrust, and the pig fell over immediately at his hand. The empress dowager remained silent, unable to find further grounds for punishment, and dismissed the matter. After a short while, Emperor Jingdi, recognizing Gu's integrity and uprightness, appointed him as Taifu of King Qinghe. After some time, he fell ill and was relieved of his post.
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今上初即位，复以贤良徵固。诸谀儒多疾毁固，曰“固老”，罢归之。时固已九十馀矣。固之徵也，薛人公孙弘亦徵，侧目而视固。固曰：“公孙子，务正学以言，无曲学以阿世！”自是之后，齐言诗皆本辕固生也。诸齐人以诗显贵，皆固之弟子也。 |
| | When the current emperor first ascended the throne, Gu was again summoned on account of his virtue and talent. Many sycophantic Confucian scholars resented and slandered Gu, saying "Gu is old," and he was dismissed and sent back home. At that time, Gu had already been over ninety years old. When Gu was summoned, Gongsun Hong of Xue was also summoned and cast sidelong glances at Gu. Gu said: "Master Gongsun, you must pursue upright scholarship and speak truthfully; do not distort learning to flatter the world!" From then on, all interpretations of the Book of Songs in Qi were based upon Yuangu Sheng's teachings. Many people from Qi who gained prominence and honor through their knowledge of the Book of Songs were all Gu's disciples.
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韩生者，燕人也。孝文帝时为博士，景帝时为常山王太傅。韩生推诗之意而为内外传数万言，其语颇与齐鲁闲殊，然其归一也。淮南贲生受之。自是之后，而燕赵闲言诗者由韩生。韩生孙商为今上博士。 |
| | Han Sheng was a native of Yan. During Emperor Xiao Wendi's reign, he served as a doctor; during Emperor Jingdi's reign, he was Taifu to King Changshan. Han Sheng expounded the meaning of the Book of Songs, producing several ten thousand words in internal and external commentaries. His interpretations differed somewhat from those between Qi and Lu, yet their ultimate principles were the same. Bian Sheng of Huainan received his teachings. From then on, those in Yan and Zhao who interpreted the Book of Songs followed Han Sheng's tradition. Han Sheng's grandson, Shang, became a doctor to the current emperor.
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伏生者，济南人也。故为秦博士。孝文帝时，欲求能治尚书者，天下无有，乃闻伏生能治，欲召之。是时伏生年九十馀，老，不能行，于是乃诏太常使掌故晁错往受之。秦时焚书，伏生壁藏之。其后兵大起，流亡，汉定，伏生求其书，亡数十篇，独得二十九篇，即以教于齐鲁之闲。学者由是颇能言尚书，诸山东大师无不涉尚书以教矣。 |
| | Fu Sheng was a native of Jinan. He had previously served as a doctor under the Qin dynasty. During Emperor Xiao Wendi's reign, there was a desire to find someone capable of studying the Book of Documents (Shangshu), but no one in the empire could be found. It was then learned that Fu Sheng had this ability and he was to be summoned. At that time, Fu Sheng was over ninety years old and too elderly to travel; thus, the emperor issued an order for Tai Chang to send Zhang Gu Chao Cuo to go and study with him. During the Qin dynasty's book-burning campaign, Fu Sheng had hidden them in a wall for safekeeping. Later, when large-scale warfare broke out and he was displaced, after the Han dynasty was established, Fu Sheng searched for his books but found that dozens of chapters had been lost; only twenty-nine remained. He then used these to teach in the regions between Qi and Lu. Scholars thus became somewhat capable of discussing the Book of Documents, and no great masters in Shandong failed to include it in their teaching.
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伏生教济南张生及欧阳生，欧阳生教千乘儿宽。儿宽既通尚书，以文学应郡举，诣博士受业，受业孔安国。儿宽贫无资用，常为弟子都养，及时时闲行佣赁，以给衣食。行常带经，止息则诵习之。以试第次，补廷尉史。是时张汤方乡学，以为奏谳掾，以古法议决疑大狱，而爱幸宽。宽为人温良，有廉智，自持，而善著书、书奏，敏于文，口不能发明也。汤以为长者，数称誉之。及汤为御史大夫，以儿宽为掾，荐之天子。天子见问，说之。张汤死后六年，儿宽位至御史大夫。九年而以官卒。宽在三公位，以和良承意从容得久，然无有所匡谏；于官，官属易之，不为尽力。张生亦为博士。而伏生孙以治尚书徵，不能明也。 |
| | Fu Sheng taught Zhang Sheng of Jinan and Ouyang Sheng, who in turn taught Er Kuan of Qiansheng. After Er Kuan had thoroughly studied the Book of Documents, he was recommended by his commandery for his literary talent and went to study under a doctor, receiving instruction from Kong An Guo. Er Kuan was poor and had no means of support, so he often served as a steward for his fellow students and occasionally took on odd jobs to earn money for food and clothing. Whenever he walked, he always carried the classics with him; whenever he stopped or rested, he would recite and study them. Through examinations ranked by merit, he was appointed as a clerk in the Office of the Minister of Justice (Tingwei). At that time, Zhang Tang was promoting education and appointed him as a clerk to handle memorials and legal cases. He used ancient laws to deliberate on difficult and important lawsuits and favored Er Kuan highly. Er Kuan was a warm and kind person, upright and wise, self-disciplined, skilled in writing books and memorials, quick with written words, but not eloquent when speaking. Zhang Tang regarded him as a man of virtue and often praised him highly. When Zhang Tang became Minister of Justice, he appointed Er Kuan as his clerk and recommended him to the Son of Heaven. The emperor summoned him for an audience and was pleased with him. Six years after Zhang Tang's death, Er Kuan rose to the position of Minister of Justice. Nine years later, he died while still in office. While Er Kuan held a position among the Three Dukes, his ability to remain in power for so long stemmed from his gentle and accommodating nature that allowed him to follow imperial will with ease; however, he offered no advice or remonstrance. Among officials, subordinates looked down on him and did not exert themselves for his service. Zhang Sheng also became a doctor. However, Fu Sheng's grandson was summoned for his ability to study the Book of Documents but could not clearly explain it.
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自此之后，鲁周霸、孔安国，雒阳贾嘉，颇能言尚书事。孔氏有古文尚书，而安国以今文读之，因以起其家。逸书得十馀篇，盖尚书滋多于是矣。 |
| | After this, Lu Zhou Ba, Kong An Guo from Lu, and Jia Jia of Luoyang were somewhat capable of discussing matters related to the Book of Documents. The Kong family possessed an ancient text version of the Book of Documents, but Kong An Guo interpreted it using the current script. Through this, he established his own school of interpretation. He recovered more than ten lost chapters; thus, the number of passages in the Book of Documents increased significantly at this time.
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诸学者多言礼，而鲁高堂生最本。礼固自孔子时而其经不具，及至秦焚书，书散亡益多，于今独有士礼，高堂生能言之。 |
| | Among scholars who discussed rites, Gao Tang Sheng from Lu was considered to have the most fundamental and authoritative interpretation. Originally, during Confucius's time, the rites were not fully recorded in a complete text; by the time of the Qin dynasty's book-burning, even more texts had been scattered and lost. To this day, only the Rites for Officials (Shi Li) remain, and Gao Tang Sheng was able to explain them.
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而鲁徐生善为容。孝文帝时，徐生以容为礼官大夫。传子至孙延、徐襄。襄，其天姿善为容，不能通礼经；延颇能，未善也。襄以容为汉礼官大夫，至广陵内史。延及徐氏弟子公户满意、桓生、单次，皆尝为汉礼官大夫。而瑕丘萧奋以礼为淮阳太守。是后能言礼为容者，由徐氏焉。 |
| | Meanwhile, Xu Sheng from Lu excelled in performing ritual postures and movements. During Emperor Xiao Wendi's reign (r. 180–157 BCE), Xu Sheng served as a Rites Official Doctor due to his expertise in ritual postures. The tradition was passed down from father to son, reaching Xu Yan and Xu Xiang of the next generation. Xiang had a natural talent for performing ritual postures but could not fully understand the classical texts on rites; Yan was somewhat capable, though still not entirely proficient. Xiang served as a Rites Official of the Han dynasty and eventually became Neishi (governor) of Guangling. Yan, along with Gong Hu Manyi, Huan Sheng, and Dan Ci from the Xu family's disciples, had all once served as Rites Officials of the Han dynasty. Meanwhile, Xiao Fen of Xiaqiu served as governor of Huaiyang based on his knowledge of rites. After this, those who could discuss rites and perform ritual postures did so through the tradition of the Xu family.
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自鲁商瞿受易孔子，孔子卒，商瞿传易，六世至齐人田何，字子庄，而汉兴。田何传东武人王同子仲，子仲传灾川人杨何。何以易，元光元年徵，官至中大夫。齐人即墨成以易至城阳相。广川人孟但以易为太子门大夫。鲁人周霸，莒人衡胡，临灾人主父偃，皆以易至二千石。然要言易者本于杨何之家。 |
| | Starting from Shang Ju of Lu, who received the Book of Changes (Yi Jing) from Confucius, after Confucius's death, Shang Ju transmitted it. It passed through six generations until reaching Tian He, courtesy name Zizhuang, a native of Qi, during the rise of the Han dynasty. Tian He passed it on to Wang Tongzi Zhong from Dongwu; Wang Tongzi Zhong in turn transmitted it to Yang He, a native of Zichuan. Yang He studied the Book of Changes and was summoned during the first year of Yuanguang (134 BCE). He rose to the rank of Zhongdaren. Ji Mo Cheng, a native of Qi, attained the position of Xiang (governor) in Chengyang through his study of the Book of Changes. Meng Dan from Guangchuan served as Men Daren to the Crown Prince due to his knowledge of the Book of Changes. Zhou Ba from Lu, Heng Hu from Ju, and Zhu Fu Yan from Linzi all attained the rank of Erqianshi (a high-ranking official position) through their study of the Book of Changes. Nevertheless, those who truly wished to master the interpretation of the Yi Jing traced its foundation back to Yang He's school.
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董仲舒，广川人也。以治春秋，孝景时为博士。下帷讲诵，弟子传以久次相受业，或莫见其面，盖三年董仲舒不观于舍园，其精如此。进退容止，非礼不行，学士皆师尊之。今上即位，为江都相。以春秋灾异之变推阴阳所以错行，故求雨闭诸阳，纵诸阴，其止雨反是。行之一国，未尝不得所欲。中废为中大夫，居舍，著灾异之记。是时辽东高庙灾，主父偃疾之，取其书奏之天子。天子召诸生示其书，有刺讥。董仲舒弟子吕步舒不知其师书，以为下愚。于是下董仲舒吏，当死，诏赦之。于是董仲舒竟不敢复言灾异。 |
| | Dong Zhongshu was a native of Guangchuan. He studied the Spring and Autumn Annals, and during Emperor Jing's reign served as a Doctor. He lectured and recited while drawing a curtain to block out distractions. His disciples passed on his teachings in succession, some never having seen him in person. For three years, Dong Zhongshu did not step outside the courtyard of his residence; such was his level of dedication. He conducted himself with proper decorum and only acted in accordance with ritual propriety, and all scholars regarded him as a teacher to be revered. When the current emperor ascended the throne, Dong Zhongshu became Xiang (governor) of Jiangdu. Using the changes in calamities and anomalies described in the Spring and Autumn Annals to deduce how yin and yang forces interact, he argued that to summon rain one should close off all yang influences and release yin; conversely, to stop rain, the opposite approach was taken. When applied in a single state, these methods never failed to achieve their intended results. Later demoted to the rank of Zhong Daren and confined to his residence, he wrote a record on calamities and anomalies. At that time, when the Gao Temple in Liaodong was struck by disaster, Zhu Fu Yan, who resented Dong Zhongshu, submitted his book to the Son of Heaven. The emperor summoned various scholars and showed them the book, which contained critical remarks. Lü Bushu, a disciple of Dong Zhongshu, did not recognize his teacher's writing and regarded it as the work of an ignorant person. The emperor then ordered that Dong Zhongshu be placed under arrest, sentenced to death, but later issued a decree pardoning him. From then on, Dong Zhongshu dared not speak of calamities and anomalies again.
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董仲舒为人廉直。是时方外攘四夷，公孙弘治春秋不如董仲舒，而弘希世用事，位至公卿。董仲舒以弘为从谀。弘疾之，乃言上曰：“独董仲舒可使相缪西王。”胶西王素闻董仲舒有行，亦善待之。董仲舒恐久获罪，疾免居家。至卒，终不治产业，以修学著书为事。故汉兴至于五世之闲，唯董仲舒名为明于春秋，其传公羊氏也。 |
| | Dong Zhongshu was an upright and honest man. At that time, the empire was focused on repelling the four foreign tribes, and although Gongsun Hong studied the Spring and Autumn Annals less thoroughly than Dong Zhongshu did, he flattered the times to gain influence and rose to the ranks of high officials. Dong Zhongshu regarded Gongsun Hong as a sycophant. Gongsun Hong resented this and said to the emperor: "Only Dong Zhongshu can be sent to negotiate with King Xi of Miao." King Xi of Jiaoxi had long heard of Dong Zhongshu's virtue and treated him well. Dong Zhongshu feared that he would eventually be punished for his actions, so he resigned from office and returned home in haste. Until his death, Dong Zhongshu never managed any property; instead, he devoted himself to studying, teaching, and writing books. Therefore, from the founding of the Han dynasty until the fifth generation, only Dong Zhongshu was renowned for his profound understanding of the Spring and Autumn Annals, which he interpreted according to the Gongyang School.
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胡毋生，齐人也。孝景时为博士，以老归教授。齐之言春秋者多受胡毋生，公孙弘亦颇受焉。 |
| | Huwu Sheng was a native of Qi. During the reign of Emperor Xiaojing, Huwu Sheng served as a Doctor (Bo Shi), and later retired from office due to old age, devoting himself to teaching. Many scholars in Qi who studied the Spring and Autumn Annals were students of Huwu Sheng; Gongsun Hong also received instruction from him to some extent.
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瑕丘江生为谷梁春秋。自公孙弘得用，尝集比其义，卒用董仲舒。 |
| | Xiaqiu Jiang Sheng expounded the "Guliang Commentary on the Spring and Autumn Annals." After Gongsun Hong gained influence, he once compiled and compared their interpretations, but in the end, Dong Zhongshu prevailed.
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仲舒弟子遂者：兰陵褚大，广川殷忠，温吕步舒。褚大至梁相。步舒至长史，持节使决淮南狱，于诸侯擅专断，不报，以春秋之义正之，天子皆以为是。弟子通者，至于命大夫；为郎、谒者、掌故者以百数。而董仲舒子及孙皆以学至大官。 |
| | Among Dong Zhongshu's disciples who became prominent were: Cui Da of Lanling, Yin Zhong of Guangchuan, and Lü Bushu of Wen. Cui Da rose to become the prime minister of the State of Liang. Lü Bushu rose to the position of Changshi, and was entrusted with a ceremonial staff to adjudicate cases in Huainan. In dealing with matters among the feudal lords, he made independent decisions without prior approval, basing his judgments on the principles of the Spring and Autumn Annals; the Son of Heaven found all his rulings just. Among his disciples who achieved prominence, some rose to the rank of Ming Daren (a high official title). Numerous others became Lang officials, Yezhe attendants, and Zhanggu record-keepers—counted in the hundreds. Moreover, Dong Zhongshu's son and grandson all attained high official positions through their scholarship.
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