Letters and Learning世説新語 文學第四

《融自敘》曰：「融字季長，右扶風茂陵人。少而好問，學無常師。大將軍鄧騭召爲舍人，棄，遊武都。會羌虜起，自關以西道斷。融以謂古人有言：『左手據天下之圖，而右手刎其喉，愚夫不爲。何則？生貴於天下也。豈以曲俗咫尺爲羞，滅無限之身哉？』因往應之，爲校書郎，出爲南郡太守。」

The Rong zixu says, "Ma Rong's courtesy name was Jichang; he was a man of Maoling in Youfufeng. As a boy he loved to ask questions, and in learning he kept to no one master. The Grand General Deng Zhi summoned him to be a retainer, but he threw it up and wandered off to Wudu. Just then the Qiang barbarians rose, and the road west of the pass was cut. Ma Rong said that the men of old had a saying, 'To hold the map of the realm in the left hand and cut one's own throat with the right is what even a fool will not do. Why? Because life is worth more than the realm.' And he said, 'Shall I be ashamed of the inch and foot of a crooked age, and destroy a body that has no limit?' On this he went and answered the summons, became a collator in the library, and went out as Governor of Nanjun."

《髙士傳》曰：「玄字康成，北海髙密人。八世祖崇，漢尚書。」《玄別傳》曰：「玄少好學書數，十三誦五經，好天文占候，風角隱術。年十七，見大風起，詣縣曰：『某時當有火災。』至時果然，智者異之。年二十一，博極群書，精暦數圖緯之言，兼精算術。遂去吏，師故兗州刺史第五元。先就東郡張恭祖受《周禮》、《禮記》、《春秋傳》。周流博觀，毎經歴山川，及接顏一見，皆終身不忘。扶風馬季長以英儒著名，玄往從之，參考同異。季長后戚，嫚於待士，玄不得見，住左右，自起精廬，既因紹介得通。時涿郡盧子榦爲門人冠首，季長又不解剖裂七事，玄思得五，子榦得二。季長謂子榦曰：『吾與汝皆弗如也。』季長臨別，執玄手曰：『大道東矣，子勉之！』後遇黨錮，隱居著述，凡百餘萬言。大將軍何進辟玄，乃縫掖相見。玄長八尺餘，鬚眉美秀，姿容甚偉。進待以賓禮，授以几杖。玄多所匡正，不用而退。袁紹辟玄，及去，餞之城東，欲玄必醉。會者三百餘人，皆離席奉觴，自旦及莫，度玄飲三百餘桮，而温克之容，終日無怠。獻帝在許都，徴爲大司農，行至元城卒。」

The Gaoshi zhuan says, "Zheng Xuan's courtesy name was Kangcheng; he was a man of Gaomi in Beihai. His ancestor in the eighth generation, Zheng Chong, was a Master of Writing under the Han." The Xuan biezhuan says, "Zheng Xuan as a boy loved writing and reckoning. At thirteen he could recite the Five Classics, and he loved astronomy, divination by the seasons, the reading of winds, and the hidden arts. At seventeen he saw a great wind rise, went to the county office, and said, 'At such a time there will be a fire.' When the time came it was so, and the wise thought him uncanny. At twenty-one he had read his way through all the books, was expert in the calendar and the prognostication texts, and was expert in reckoning besides. Then he gave up his clerkship and took as his master Diwu Yuan, the former Inspector of Yanzhou. First he went to Zhang Gongzu of Dongjun and received from him the Zhouli, the Liji, and the Chunqiu zhuan. He traveled about and saw much, and whenever he passed a mountain or a river, or met a man face to face, one look was enough and he never forgot it as long as he lived. Ma Jichang of Fufeng was famous as a fine scholar, so Zheng Xuan went to follow him and to weigh what agreed and what differed. Ma Jichang was kin to the empress and slack in his treatment of scholars, so Zheng Xuan could not see him. He stayed on at his gate, set up a study hut for himself, and at last got through by an introduction. At that time Lu Zigan of Zhuojun was first among the disciples. Ma Jichang once could not take apart seven matters; Zheng Xuan thought them over and got five, and Zigan got two. Ma Jichang said to Zigan, 'You and I are both his inferiors.' When Ma Jichang parted from him he took Zheng Xuan's hand and said, 'The great way has gone east. Do your best, sir.' Later Zheng Xuan met with the proscription of the factions, and lived hidden and wrote, more than a million words in all. The Grand General He Jin summoned him, and he came in a wide-sleeved robe to meet him. Zheng Xuan was over eight feet tall, his beard and brows were fine and handsome, and his bearing was very grand. He Jin treated him with the courtesy due a guest and gave him an armrest and a staff. Zheng Xuan had much to set right, but it was not used and he withdrew. Yuan Shao summoned him, and when he left saw him off east of the wall, meaning to get him drunk at all costs. Three hundred and more were gathered, and all left their seats to raise a cup to him. From dawn to dusk Zheng Xuan was reckoned to have drunk over three hundred cups, and still his manner was warm and held in check, without slackness the whole day long. When Emperor Xian was at Xudu he summoned him to be Grand Minister of Agriculture; on the road he reached Yuancheng and died."

馬融海内大儒，被服仁義。鄭玄名列門人，親傳其業，何猜忌而行鴆毒乎？委巷之言，賊夫人之子。

Ma Rong was a great scholar of the age, and clothed himself in benevolence and right. Zheng Xuan's name stood among his disciples and he received that learning from him in person. What was there to be jealous of, that he should use poison? These are words of the back alleys, and they harm other men's sons.

《漢南紀》曰：「服虔字子愼，河南滎陽人。少行淸苦，爲諸生，尤明《春秋左氏傳》，爲作訓解。舉孝廉，爲尚書郎、九江太守。」

The Hannan ji says, "Fu Qian's courtesy name was Zishen; he was a man of Xingyang in Henan. In his youth he lived plainly and austerely and was one of the students. He was especially clear on the Chunqiu Zuoshi zhuan and wrote an explanation of it. He was recommended as filial and incorrupt, and became a gentleman of the Masters of Writing and Governor of Jiujiang."

《衞·式微》詩也。毛公曰：「泥中，衞邑名也。」

This is from the poem Shiwei in the Airs of Wei. Master Mao said, "Nizhong is the name of a town in Wei."

衞邶《柏舟》之詩。

This is from the poem Baizhou in the Airs of Bei in Wei.

摯虞《文章志》曰：「烈字威考，髙陽安平人，駰之孫，瑗之兄子也。靈帝時，官至司徒、太尉，封陽平亭侯。」

Zhi Yu's Wenzhang zhi says, "Cui Lie's courtesy name was Weikao; he was a man of Anping in Gaoyang, a grandson of Cui Yin and a nephew of Cui Yuan. In the time of Emperor Ling his office rose to Minister over the Masses and Grand Commandant, and he was enfeoffed as marquis of Yangping precinct."

《三國志·魏志》曰：「會論才性同異，傳於世。『四本』者：言才性同，才性異，才性合，才性離也。尚書傅嘏論同，中書令李豐論異，侍郎鍾會論合，屯騎校尉王廣論離。文多不載。」

The Sanguo zhi, Wei zhi, says, "Zhong Hui discussed whether talent and nature are the same or different, and his work is handed down in the world. The four roots are these: that talent and nature are the same, that talent and nature are different, that talent and nature join, and that talent and nature part. Fu Gu, Master of Writing, argued for sameness; Li Feng, Director of the Secretariat, argued for difference; Zhong Hui, gentleman-attendant, argued for joining; and Wang Guang, Colonel of the Garrison Cavalry, argued for parting. The text is long and is not given here."

《文章敘録》曰：「晏能淸言，而當時權勢，天下談士，多宗尚之。」《魏氏春秋》曰：「晏少有異才，善談《易》《老》。」

The Wenzhang xulu says, "He Yan was good at pure talk, and the men in power at the time and the talkers of the realm mostly took him as their master and honored him." The Weishi chunqiu says, "He Yan had an uncommon gift from his youth and was good at discussing the Yi and Laozi."

《弼別傳》曰：「弼字輔嗣，山陽髙平人。少而察惠，十餘歳便好《莊》《老》。通辯能言，爲傅嘏所知。吏部尚書何晏甚奇之，題之曰：『後生可畏。若斯人者，可與言天人之際矣！』以弼補臺郎。弼事功雅非所長，益不留意，頗以所長笑人，故爲時士所嫉。又爲人淺而不識物情。初與王黎、荀融善，黎奪其黃門郎，於是恨黎，與融亦不終好。正始中以公事免。其秋遇癘疾亡，時年二十四。弼之卒也，晉景帝嗟歎之累日，曰：『天喪予！』其爲髙識悼惜如此。」

The Bi biezhuan says, "Wang Bi's courtesy name was Fusi; he was a man of Gaoping in Shanyang. As a boy he was observant and clever, and at little more than ten he already loved Zhuangzi and Laozi. He argued his way through things and spoke well, and Fu Gu came to know him. He Yan, Master of Writing for the Ministry of Personnel, thought him remarkable and gave him this word of praise: 'The young are to be held in awe. With a man like this one may talk of the borderland of Heaven and man.' He filled a post for Wang Bi as gentleman of the department. Merit in affairs was not what Wang Bi did well, and he gave it less and less of his mind, and he rather laughed at others out of what he did well, so the scholars of the day were jealous of him. He was also a shallow man who did not understand how people felt. At first he was on good terms with Wang Li and Xun Rong, but Wang Li took from him the post of Gentleman of the Yellow Gate, and after that he bore Wang Li a grudge, and with Xun Rong too he did not stay friends to the end. In the Zhengshi years he lost his office over a public matter. That autumn he met with an epidemic and died, twenty-four years old at the time. When Wang Bi died, Emperor Jing of the Jin sighed over him for days on end and said, 'Heaven has bereft me!' So much was he mourned and regretted by men of high discernment."

《魏氏春秋》曰：「弼論道約美不如晏，自然出拔過之。」

The Weishi chunqiu says, "In discussing the Way, Wang Bi was not the equal of He Yan for terseness and beauty, but in the way he rose above things of himself he went beyond him."

《永嘉流人名》曰：「徽字文季，河東聞喜人，太常潛少弟也。仕至冀州刺史。」

The Yongjia liuren ming says, "Pei Hui's courtesy name was Wenji; he was a man of Wenxi in Hedong, and the younger brother of Pei Qian, Chamberlain for Ceremonials. He served up to Inspector of Jizhou."

《弼別傳》曰：「弼父爲尚書郎，裴徽爲吏部郎，徽見異之，故問。」

The Bi biezhuan says, "Wang Bi's father was a gentleman of the Masters of Writing, and Pei Hui was a gentleman of the board of civil office. Pei Hui saw him and thought him remarkable, and so put the question."

《魏志》曰：「嘏字蘭碩，北地泥陽人，傅介子之後也。累遷河南尹、尚書。嘏嘗論才性同異，鍾會集而論之。」《傅子》曰：「嘏既達治好正，而有淸理識要，如論才性，原本精微，鮮能及之。司隸鍾會年甚少，嘏以明知交會。」

The Wei zhi says, "Fu Gu's courtesy name was Lanshuo; he was a man of Niyang in Beidi, a descendant of Fu Jiezi. Through a series of posts he rose to Governor of Henan and Master of Writing. Fu Gu once discussed whether talent and nature are the same or different, and Zhong Hui gathered the arguments and discussed them." The Fuzi says, "Fu Gu had mastered governing and loved what is upright, and he had a clear grasp of the essentials. In such things as his discussion of talent and nature he dug down to the root and was fine and subtle, and few could match him. Zhong Hui the Colonel-Director was very young, but Fu Gu saw him clearly and made friends with him."

《粲別傳》曰：「粲字奉倩，潁川潁陰人，太尉彧少子也。粲諸兄儒術論議各知名。粲能言玄遠，常以子貢稱『夫子之言性與天道，不可得而聞也』，然則六籍雖存，固聖人之糠秕。能言者不能屈。」

The Can biezhuan says, "Xun Can's courtesy name was Fengqian; he was a man of Yingyin in Yingchuan, the youngest son of Xun Yu the Grand Commandant. Xun Can's several older brothers were each known for their Confucian learning and their discussions. Xun Can was good at speaking of what is dark and far. He always cited the words of Zigong, 'The Master's words on nature and the way of Heaven could not be heard,' and held that, this being so, the Six Classics, though they survive, are only the chaff of the sage. Even the good talkers could not bend him."

《粲別傳》曰：「粲太和初到京邑，與傅嘏談，嘏善名理，而粲尚玄遠，宗致雖同，倉卒時或格而不相得意。裴徽通彼我之懷，爲二家釋。頃之，粲與嘏善。」《管輅傳》曰：「裴使君有髙才逸度，善言玄妙也。」

The Can biezhuan says, "At the beginning of the Taihe years Xun Can came to the capital and talked with Fu Gu. Fu Gu was good at names and arguments while Xun Can honored what is dark and far, and though what they took as their master was the same, on the spur of the moment they were sometimes blocked and could not catch each other's meaning. Pei Hui opened a way between what each of them held and unraveled it for both schools. Before long Xun Can and Fu Gu were on good terms." The Guan Lu zhuan says, "Governor Pei had high gifts and a free bearing, and was good at speaking of what is dark and subtle."

《文章敘録》曰：「自儒者論以老子非聖人，絶禮棄學。晏説與聖人同，著論行於世也。」

The Wenzhang xulu says, "From the Confucians' arguments it was held that Laozi was no sage, since he cut off the rites and threw away learning. He Yan said that he was the same as the sages, and wrote a discussion of it which went about the world."

《晉諸公贊》曰：「裴頠談理，與王夷甫不相推下。」

The Jin zhugong zan says, "In speaking on argument, Pei Wei and Wang Yifu would not give way to each other."

《晉諸公贊》曰：「自魏太常夏侯玄、歩兵校尉阮籍等，皆著《道德論》。於時侍中樂廣、吏部郎劉漢亦體道而言約，尚書令王夷甫講理而才虚，散騎常侍戴奧以學道爲業，後進庾敳之徒皆希慕簡曠。頠疾世俗尚虚無之理，故著《崇有》二論以折之。才博喩廣，學者不能究。後樂廣與頠淸閒欲説理，而頠辭喩豐博，廣自以體虚無，笑而不復言。」《惠帝起居注》曰：「頠著二論以規虚誕之弊。文詞精富，爲世名論。」

The Jin zhugong zan says, "From Xiahou Xuan, Chamberlain for Ceremonials of the Wei, and Ruan Ji, Colonel of Infantry, and the rest, all wrote discussions of the Way and its power. In that day Yue Guang the Palace Attendant and Liu Han, gentleman of the board of civil office, also embodied the Way and were sparing of words; Wang Yifu, Director of the Department of State Affairs, expounded arguments but his gifts were empty; Dai Ao, Cavalier Attendant-in-ordinary, made the study of the Way his business; and the younger men, Yu Ai and his sort, all longed after what was simple and unbounded. Pei Wei hated the way the age honored arguments of emptiness and non-being, so he wrote the two Chongyou discussions to break them down. His gifts were broad and his comparisons wide, and scholars could not get to the bottom of them. Later Yue Guang wished to talk over the arguments with Pei Wei at leisure, but Pei Wei's words and comparisons were so rich and broad that Yue Guang, taking himself to embody emptiness and non-being, laughed and said no more." The Huidi qijuzhu says, "Pei Wei wrote the two discussions to set right the harm done by empty and extravagant talk. His writing was fine and rich, and they became famous discussions in the world."

王隱《晉書》曰：「厷字茂遠，琅邪人，魏雍州刺史緒之子。有逸才，仕至司空主簿。」

Wang Yin's Jin shu says, "Zhuge Hong's courtesy name was Maoyuan; he was a man of Langye, the son of Zhuge Xu, Inspector of Yongzhou under the Wei. He had outstanding gifts, and served up to Recorder to the Minister of Works."

《周禮》有六夢：一曰正夢，謂無所感動，平安而夢也。二曰噩夢，謂驚愕而夢也。三曰思夢，謂覺時所思念也。四曰寤夢，謂覺時道之而夢也。五曰喜夢，謂喜説而夢也。六曰懼夢，謂恐懼而夢也。按，樂所言「想」者，蓋思夢也。「因」者，蓋正夢也。

The Zhouli has six dreams. The first is called zhengmeng, the settled dream, which means dreaming in peace with nothing to stir one. The second is called emeng, which means dreaming in fright and alarm. The third is called simeng, which means what one was thinking of while awake. The fourth is called wumeng, which means that what one spoke of while awake becomes a dream. The fifth is called ximeng, which means dreaming out of gladness and delight. The sixth is called jumeng, which means dreaming out of fear. On examination, what Yue Guang called thought is the thinking dream, and what he called cause is the settled dream.

《春秋傳》曰：「晉景公有疾，求醫於秦，秦伯使醫緩爲之。未至，公夢疾爲二豎子。曰：『彼，良醫也。懼傷我焉！』其一曰：『居肓之上，膏之下，若我何？』醫至，曰：『疾不可爲也！在肓之上，膏之下，攻之不可達，刺之不可及，藥不至焉。』公曰：『良醫也。』」注：「肓，鬲也。心下爲膏。」

The Chunqiu zhuan says, "Duke Jing of Jin fell ill and sought a physician from Qin, and the earl of Qin sent the physician Huan to him. Before he came, the duke dreamed that his sickness had become two boys. One said, 'That man is a good physician. I am afraid he will hurt us.' The other said, 'If we stay above the huang and below the gao, what can he do to us?' The physician came and said, 'The sickness cannot be treated. It is above the huang and below the gao. Treat it and one cannot get there; prick it and one cannot reach it; medicine does not come to it.' The duke said, 'He is a good physician.'" The note says, "The huang is the diaphragm. Below the heart is the gao."

《晉陽秋》曰：「庾敳字子嵩，潁川人，侍中峻第三子。恢廓有度量，自謂是老莊之徒。曰：『昔未讀此書，意嘗謂至理如此。今見之，正與人意暗同。』仕至豫州長史。」

The Jin yangqiu says, "Yu Ai's courtesy name was Zisong; he was a man of Yingchuan, the third son of Yu Jun the Palace Attendant. He was broad and open and had largeness of mind, and called himself one of the followers of Laozi and Zhuangzi. He said, 'Before, when I had not read this book, I used to think in my own mind that the highest argument would be like this. Now that I see it, it agrees in secret with just what men think.' He served up to senior administrator of Yuzhou."

夫藏舟潛往，交臂恆謝，一息不留，忽焉生滅。故飛鳥之影，莫見其移；馳車之輪，曾不掩地。是以去不去矣，庸有至乎？至不至矣，庸有去乎？然則前至不異後至，至名所以生；前去不異後去，去名所以立。今天下無去矣，而去者非假哉？既爲假矣，而至者豈實哉？

A boat may be hidden away and still be carried off in secret; in the crossing of arms it is always slipping away. Nothing stays for a single breath, and all at once it is born and gone. So no one sees the shadow of a flying bird move, and the wheel of a running carriage never covers the ground. Therefore going is not going, and how can there be arriving? Arriving is not arriving, and how can there be going? This being so, the earlier arriving does not differ from the later arriving, and that is why the name arriving comes to be; the earlier going does not differ from the later going, and that is why the name going is set up. Now in the world there is no going, so is not going itself a borrowed thing? And if it is already borrowed, how can arriving be real?

《秀別傳》曰：「秀與嵇康、呂安爲友，趣舍不同。嵇康傲世不羈，安放逸邁俗，而秀雅好讀書。二子頗以此嗤之。後秀將注《莊子》，先以告康安，康安咸曰：『此書詎復須注？徒棄人作樂事耳！』及成，以示二子。康曰：『爾故復勝不？』安乃驚曰：『莊周不死矣！』後注《周易》，大義可觀，而與漢世諸儒互有彼此，未若隱莊之絶倫也。」《秀本傳》或言，秀遊託數賢，蕭屑卒歳，都無注述。唯好《莊子》，聊應崔譔所注，以備遺忘云。《竹林七賢論》云：「秀爲此義，讀之者無不超然，若已出塵埃而窺絶冥，始了視聽之表。有神德玄哲，能遺天下，外萬物。雖復使動競之人顧觀所徇，皆悵然自有振拔之情矣。」

The Xiu biezhuan says, "Xiang Xiu was a friend of Ji Kang and Lü An, but what they chose and what they let go were not the same. Ji Kang was proud toward the world and would not be bound, and Lü An was loose and free and went beyond the common run, while Xiang Xiu was elegant and loved to read. The two rather laughed at him for it. Later, when Xiang Xiu was about to write notes on Zhuangzi, he told Ji Kang and Lü An first, and both said, 'What need has this book of notes? You will only spoil other men's pleasure.' When it was done he showed it to the two. Ji Kang said, 'Are you any better than they, then?' And Lü An said in surprise, 'Zhuang Zhou has not died!' Later Xiang Xiu wrote notes on the Zhouyi. The broad sense of them was worth seeing, but they went back and forth with the Confucians of the Han, and were not the match of what he had drawn out of Zhuangzi, which stood alone above its kind." The Xiu benzhuan says in some places that Xiang Xiu attached himself to several worthies and wandered with them, passed his years in a quiet, empty way, and wrote nothing at all. It says only that he loved Zhuangzi, and answered after a fashion to the notes of Cui Zhuan so as to guard against forgetting. The Zhulin qixian lun says, "When Xiang Xiu made this explanation, no one who read it was not lifted up, as though he had already left the dust behind and were peering into the endless dark, and understood for the first time what lies beyond sight and hearing. There was a spirit power and a dark wisdom in it that could leave the realm behind and put the ten thousand things outside. Even when men who bustled and contended were made to look back at what they were chasing, they all felt a regret and a wish in themselves to pull free."

《文士傳》曰：「象字子玄，河南人。少有才理，慕道好學，託志《老》《莊》。時人咸以爲王弼之亞，辟司空掾、太傅主簿。」

The Wenshi zhuan says, "Guo Xiang's courtesy name was Zixuan; he was a man of Henan. In his youth he had gifts and a clear head, longed after the Way and loved to learn, and set his mind on Laozi and Zhuangzi. The men of the day all counted him second to Wang Bi, and he was called to be a clerk to the Minister of Works and Recorder to the Grand Tutor."

《文士傳》曰：「象作《莊子注》，最有淸辭遒旨。」

The Wenshi zhuan says, "When Guo Xiang wrote the Zhuangzi zhu, it had the clearest language and the strongest meaning of all."

《名士傳》曰：「阮脩字宣子，陳留尉氏人。好《老》《易》，能言理。不喜見俗人，時誤相逢，即舍去。傲然無營，家無儋石之儲，晏如也。琅邪王處仲爲鴻臚卿，謂曰：『鴻臚丞差有祿，卿常無食，能作不？』脩曰：『爲復可耳。』遂爲鴻臚丞、太子洗馬。」

The Mingshi zhuan says, "Ruan Xiu's courtesy name was Xuanzi; he was a man of Weishi in Chenliu. He loved Laozi and the Yi and could speak on argument. He did not like to see vulgar men, and if he met one by mistake he would leave him at once. He was proud and sought nothing, and though his house had not a peck of grain stored he was at ease. Wang Chuzhong of Langye, who was Chamberlain for Dependencies, said to him, 'The post of aide to the Chamberlain has a little salary in it. You never have anything to eat. Could you take it?' Xiu said, 'That will do well enough.' So he became aide to the Chamberlain for Dependencies and attendant to the crown prince."

《晉諸公贊》曰：「裴遐字叔道，河東人。父緯，長水校尉。遐少有理稱，辟司空掾、散騎郎。」《永嘉流人名》：「衍字夷甫，第四女適遐也。」

The Jin zhugong zan says, "Pei Xia's courtesy name was Shudao; he was a man of Hedong. His father Pei Wei was Colonel of the Changshui camp. Pei Xia was praised for his arguments from his youth, and was called to be a clerk to the Minister of Works and a gentleman of the Cavalier Attendants." The Yongjia liuren ming says, "Wang Yan's courtesy name was Yifu, and his fourth daughter was married to Pei Xia."

鄧粲《晉紀》曰：「遐以辯論爲業，善敘名理，辭氣淸暢，泠然若琴瑟。聞其言者，知與不知，無不歎服。」

Deng Can's Jin ji says, "Pei Xia made argument his business and was good at setting out names and reasons. His words and his manner were clear and flowing, cool as a zither and a lute. Those who heard him, whether they understood him or not, all sighed in admiration."

《敦別傳》曰：「敦字處仲，琅邪臨沂人。少有名理，累遷靑州刺史。避地江左，歴侍中、丞相、大將軍、揚州牧。以罪伏誅。」

The Dun biezhuan says, "Wang Dun's courtesy name was Chuzhong; he was a man of Linyi in Langye. From his youth he was known for names and arguments, and through a series of posts he rose to Inspector of Qingzhou. He fled to the country east of the river and held the posts of Palace Attendant, chancellor, Grand General, and Governor of Yangzhou. He was put to death for his crimes."

《晉陽秋》曰：「謝鯤字幼輿，陳郡人。父衡，晉碩儒。鯤性通簡，好《老》《易》，善音樂，以琴書爲業。避亂江東，爲豫章太守，王敦引爲長史。」《鯤別傳》曰：「鯤四十三卒，贈太常。」

The Jin yangqiu says, "Xie Kun's courtesy name was Youyu; he was a man of Chenjun. His father Xie Heng was a great scholar of the Jin. Kun was open and simple by nature, loved Laozi and the Yi, was good at music, and made the zither and books his business. He fled the troubles to the country east of the river, became Governor of Yuzhang, and Wang Dun drew him in as his senior administrator." The Kun biezhuan says, "Kun died at forty-three, and was granted the title of Chamberlain for Ceremonials."

《玠別傳》曰：「玠少有名理，善《易》《老》，自抱羸疾，初不於外擅相酬對。時友歎曰：『衞君不言，言必入眞。』武昌見大將軍王敦，敦與談論，咨嗟不能自已。」

The Jie biezhuan says, "Wei Jie was known for names and arguments from his youth and was good at the Yi and Laozi, but as he carried a frail sickness he would not at first answer people freely outside his house. A friend of his sighed and said, 'Master Wei does not speak, but when he speaks he always goes into the truth.' At Wuchang he saw Wang Dun the Grand General, and Dun talked with him and could not stop sighing in admiration."

嵇康《聲無哀樂論略》曰：「夫殊方異俗，歌笑不同。使錯而用之，或聞哭而懽，或聽歌而戚，然哀樂之情均也。今用均同之情，發萬殊之聲，斯非音聲之無常乎？」

A summary of Ji Kang's Sheng wu ai le lun says, "In different lands and different customs, song and laughter are not the same. If they were exchanged and used the other way about, one man might hear weeping and be glad, and another hear song and be sad; yet the feelings of grief and joy are the same in both. Now, if one and the same feeling sends out ten thousand different sounds, does this not show that there is nothing fixed in sound?"

嵇叔夜《養生論》曰：「夫蝨箸頭而黑，麝食柏而香，頸處險而癭，齒居晉而黃。豈唯蒸之使重無使輊，芬之使香無使延哉？誠能蒸以靈芝，潤以醴泉，無爲自得，體妙心玄。庶與羡門比壽，王喬爭年。何爲不可養生哉？」

Ji Shuye's Yangsheng lun says, "A louse on the head turns black; a musk deer that eats cypress grows fragrant; necks in rough country swell with goiters; teeth that dwell in Jin turn yellow. Is it only a matter of steaming a thing to make it heavy and not light, or scenting it to make it fragrant and not stale? If a man can truly steam himself with the magic mushroom and moisten himself with the sweet spring, take nothing in hand and yet gain of himself, with his body subtle and his mind dark, he may nearly match Xianmen in long life and vie with Wang Qiao in years. Why should life not be nourished?"

歐陽堅《石言盡意論略》曰：「夫理得於心，非言不暢。物定於彼，非名不辨。名逐物而遷，言因理而變，不得相與爲二矣。苟無其二，言無不盡矣。」

A summary of Ouyang Jianshi's Yan jin yi lun says, "An argument is grasped in the mind, but without words it does not flow out. A thing is fixed over there, but without a name it is not marked off. Names shift as things shift, and words change as arguments change, so the two cannot be made into two separate things. And if they are not two, then there is nothing words do not fully say."

按，庾亮僚屬名及《中興書》，浩爲亮司馬，非爲長史也。

On examination, in the list of Yu Liang's staff and in the Zhongxing shu, Yin Hao became Yu Liang's marshal, not his senior administrator.

《王述別傳》曰：「述字懷祖，太原晉陽人。祖湛，父承，並有髙名。述蚤孤，事親孝謹，簞瓢陋巷，宴安永日。由是爲有識所知，襲爵藍田侯。」

The Wang Shu biezhuan says, "Wang Shu's courtesy name was Huaizu; he was a man of Jinyang in Taiyuan. His grandfather Wang Zhan and his father Wang Cheng both had high names. Wang Shu lost his father early and served his mother with filial care, and with a single dish of rice and a gourd of drink in a mean lane he was at ease the whole day long. By this he became known to men of discernment, and he succeeded to the title of marquis of Lantian."

王濛、王述，並爲王導所辟。

Wang Meng and Wang Shu were both men whom Wang Dao had called into office.

"翣如生母狗馨" has been read in two ways since early times. Here 翣 is taken as "fanning"; the reading that takes 生母狗 as one phrase, "like a bitch that has just whelped," is also widely used. — translator

佛經之行中國尚矣，莫詳其始。《牟子》曰：「漢明帝夜夢神人，身有日光，明日，博問群臣。通人傅毅對曰：『臣聞天竺有道者號曰佛，輕舉能飛，身有日光，殆將其神也。』於是遣羽林將軍秦景、博士弟子王遵等十二人之大月氏國，寫取佛經四十二部，在蘭臺石室。」劉子政《列仙傳》曰：「歴觀百家之中，以相檢驗，得仙者百四十六人，其七十四人已在佛經，故撰得七十。可以多聞博識者遐觀焉。」如此，即漢成哀之間，已有經矣。與《牟子》、傳記便爲不同。《魏略·西戎傳》曰：「天竺城中有臨兒國。《浮屠經》云：『其國王生浮圖。浮圖者，太子也。父曰屑頭邪，母曰莫邪。浮屠者，身服色黃，髮如靑絲，爪如銅。其母夢白象而孕。及生。從右脅出，而有髻，墜地能行七歩。』天竺又有神人曰沙津。昔漢哀帝元壽元年，博士弟子景慮，受大月氏王使伊存口傳《浮屠經》。曰復豆者，其人也。」《漢武故事》曰：「昆邪王殺休屠王，以其衆來降，得其金人之神，置之甘泉宮。金人皆長丈餘，其祭不用牛羊，唯燒香禮拜。上使依其國俗祀之。」此神全類於佛，豈當漢武之時，其經未行於中土，而但神明事之邪。故驗劉向、魚豢之説，佛至自哀成之世明矣。然則《牟》、傳所言四十二者，其文今存非妄。蓋明帝遣使廣求異聞，非是時無經也。

The Buddhist sutras have gone about in China for a long time, but their beginning is not known in detail. The Mouzi says, "Emperor Ming of the Han dreamed at night of a divine man with sunlight on his body, and the next day he asked all his ministers about it. Fu Yi, a man of wide learning, answered, 'Your servant has heard that in Tianzhu there is one who has the Way, called the Buddha. He rises lightly and can fly, and there is sunlight on his body. Surely this is that spirit.' On this the emperor sent Qin Jing, general of the Feathered Forest guard, and Wang Zun, a disciple of the Erudites, and ten others, twelve men in all, to the kingdom of the Great Yuezhi, to copy out forty-two sections of the Buddhist sutras, and they were kept in the stone chamber of the Orchid Terrace." Liu Zizheng's Liexian zhuan says, "I have looked through the hundred schools and checked them against one another, and have found a hundred and forty-six men who became immortals. Seventy-four of them are already in the Buddhist sutras, so I have made a collection of seventy. Those who hear much and know widely may look far into it." If this is so, then the sutras were already there between the reigns of Cheng and Ai of the Han, which does not agree with the Mouzi and the other records. The Weilüe, Xirong zhuan, says, "Within the city of Tianzhu is the kingdom of Lin'er. The Futu jing says, 'The king of that land begot Futu. Futu is the crown prince. His father was called Xietouye and his mother Moye. Futu's body was yellow in color, his hair was like blue silk, and his nails were like copper. His mother dreamed of a white elephant and conceived. When he was born he came out from her right side, and he had a topknot, and when he fell to the ground he could walk seven steps.' In Tianzhu there is also a divine man called Shajin. Long ago, in the first year of Yuanshou under Emperor Ai of the Han, Jing Lü, a disciple of the Erudites, received the Futu jing by word of mouth from Yicun, an envoy of the king of the Great Yuezhi. The one called Fudou is that man." The Hanwu gushi says, "The king of Kunye killed the king of Xiutu and came with his people to surrender, bringing the spirit of the golden man that he had taken, and it was set up in the Ganquan Palace. The golden men were all more than ten feet tall. In their sacrifices oxen and sheep were not used; there was only the burning of incense and bowing in worship. The emperor had them worshiped after the custom of their own land." This spirit is altogether like the Buddha. How then could it be that in the time of Emperor Wu of the Han the sutras had not yet gone about in the middle land and men only served him as a divine power? So, weighing the words of Liu Xiang and Yu Huan, it is clear that the Buddha came in the age of Ai and Cheng. That being so, the forty-two sections spoken of in the Mouzi and the records are not false, for that text survives today. It is rather that Emperor Ming sent envoys to seek widely for strange reports, not that there were no sutras at that time.

《孔叢子》曰：「趙人公孫龍云：『白馬非馬。馬者所以命形，白者所以命色。夫命色者非命形，故曰白馬非馬也。』」

The Kongcongzi says, "Gongsun Long, a man of Zhao, said, 'A white horse is not a horse. Horse is what names the shape, and white is what names the color. What names the color does not name the shape, and so it is said that a white horse is not a horse.'"

《中興書》曰：「裕甚精論難。」

The Zhongxing shu says, "Ruan Yu was very fine at argument and objection."

褚裒、孫盛並已見。

Chu Pou and Sun Sheng have both appeared before.

支所言，但譬成孫褚之理也。然則學廣則難周，難周則識闇，故如顯處視月；學寡則易覈，易覈則智明，故如牖中窺日也。

What Zhi Daolin said only makes an image of the arguments of Sun and Chu. That is, when learning is broad it is hard to cover the whole of it, and when it is hard to cover, discernment is dim, and so it is like looking at the moon in the open. When learning is scant it is easy to weigh, and when it is easy to weigh, the wits are bright, and so it is like peering at the sun through a window.

《墨子》曰：「公輸般爲髙雲梯，欲以攻宋。墨子聞之，自魯往。裂裳裹足，日夜不休，十日十夜而至於郢。見楚王曰：『聞大王將攻宋，有之乎？』王曰：『然！』墨子曰：『請令公輸般設攻宋之具，臣請試守之。』於是公輸般設攻宋之計，墨子縈帶守之。輸九攻之，而墨子九卻之。不能入，遂輟兵。」

The Mozi says, "Gongshu Ban made a high cloud ladder, meaning to attack Song with it. When Mozi heard of it he set out from Lu. He tore his skirt to bind his feet and did not rest day or night, and in ten days and ten nights he reached Ying. He saw the king of Chu and said, 'I have heard that Your Majesty is about to attack Song. Is it so?' The king said, 'It is.' Mozi said, 'Let Gongshu Ban set out his gear for attacking Song, and I beg leave to try to defend against it.' Then Gongshu Ban set out his plan for attacking Song, and Mozi girded his sash and defended. Ban attacked nine times, and Mozi drove him back nine times. He could not get in, and so the troops were stopped."

《浩別傳》曰：「浩善《老》《易》，能淸言。」康伯，浩甥也，甚愛之。

The Hao biezhuan says, "Yin Hao was good at Laozi and the Yi and could talk pure talk." Kangbo was Yin Hao's sister's son, and Hao was very fond of him.

按，殷浩大謝尚三歳，便是時流。或當貴其勝致，故爲之揮汗。

On examination, Yin Hao was three years older than Xie Shang, so they were men of one generation. It may be that Xie prized the fineness of what Yin achieved, and so sweated for him.

《易·乾·鑿度》曰：「孔子曰：『易者，易也，變易也，不易也。三成德，爲道包籥者，易也。其德也光明四通，日月星辰布，八卦序，四時和也。變也者，天地不變，不能成朝；夫婦不變，不能成家。不易者，其位也。天在上，地在下；君南面，臣北面；父坐，子伏。此其不易也。故易者天地人道也。』」鄭玄序《易》曰：「易之爲名也，一言而函三義：簡易一也，變易二也，不易三也。《繫辭》曰：『乾坤，易之蘊也，易之門戸也。』又曰：『乾確然示人易矣，坤隤然示人簡矣。易則易知，簡則易從。』此言其簡易法則也。又曰：『其爲道也屢遷，變動不居，周流六虚，上下無常，剛柔相易，不可以爲典要，唯變所適。』此則言其從時出入移動也。又曰：『天尊地卑，乾坤定矣；卑髙以陳，貴賤位矣；動靜有常，剛柔斷矣。』此則言其張設布列不易也。」據此三義而説，易之道，廣矣，大矣。

The Qian zaodu of the Yi says, "Confucius said, 'The Yi is easiness, it is change, and it is what does not change. That the three should complete their power and become the lock that holds the Way is the Yi. Its power is a light that shines through to the four quarters, so that sun and moon and stars are spread out, the eight trigrams are set in order, and the four seasons are in harmony. As for change: if Heaven and earth did not change they could not bring forth the morning; if husband and wife did not change they could not make a household. What does not change is their places. Heaven is above and earth is below; the ruler faces south and the minister faces north; the father sits and the son bows down. This is what does not change. So the Yi is the way of Heaven, earth, and man.'" Zheng Xuan's preface to the Yi says, "The name Yi holds three meanings in one word: simple and easy is the first, change is the second, and what does not change is the third. The Xici says, 'Qian and Kun are the store of the Yi, the gate of the Yi.' It also says, 'Qian is firm and shows men what is easy; Kun yields and shows men what is simple. What is easy is easily known; what is simple is easily followed.' This speaks of its rule of being simple and easy. It also says, 'As a way it shifts often, moving and changing without staying, flowing round through the six empty places, now above and now below with nothing constant, the firm and the yielding changing places, so that it cannot be taken as a fixed rule but only follows where change goes.' This speaks of how it goes in and out and moves along with the times. It also says, 'Heaven is high and earth is low, and so Qian and Kun are settled; low and high are laid out, and so noble and base have their places; movement and stillness have their constancy, and so the firm and the yielding are told apart.' This speaks of how it is set out and ranged and does not change." Speaking from these three meanings, the way of the Yi is broad indeed and great indeed.

庾法暢《人物論》曰：「法深學義淵博，名聲蚤著，弘道法師也。」

Yu Fachang's Renwu lun says, "Fashen's learning and understanding were deep and broad, and his name was known early. He was a dharma master who spread the Way."

《成實論》曰：「波利質多天樹，其香則逆風而聞。」

The Chengshi lun says, "The Parijata tree of the gods: its fragrance is smelled even against the wind."

《續晉陽秋》曰：「孫盛善理義。時中軍將軍殷浩擅名一時，能與劇談相抗者，唯盛而已。」

The Xu Jin yangqiu says, "Sun Sheng was good at argument and meaning. In that day Yin Hao, General of the Central Army, held the fame of the age to himself, and the only man who could meet him in hot talk was Sheng."

《馮氏譜》曰：「馮懷字祖思，長樂人。歴太常、護國將軍。」

The Fengshi pu says, "Feng Huai's courtesy name was Zusi; he was a man of Changle. He held the posts of Chamberlain for Ceremonials and General Who Protects the State."

向子期、郭子玄《逍遙義》曰：「夫大鵬之上九萬，尺鷃之起楡枋，小大雖差，各任其性。苟當其分，逍遙一也。然物之芸芸，同資有待，得其所待，然後逍遙耳。唯聖人與物冥而循大變，爲能無待而常通，豈獨自通而已。又從有待者不失其所待；不失，則同於大通矣。」支氏《逍遙論》曰：「夫逍遙者，明至人之心也。莊生建言人道，而寄指鵬、鷃。鵬以營生之路曠，故失適於體外；鷃以在近而笑遠，有矜伐於心内。至人乘天正而髙興，遊無窮於放浪；物物而不物於物，則遙然不我得，玄感不爲，不疾而速，則逍然靡不適。此所以爲逍遙也。若夫有欲當其所足；足於所足，快然有似天眞。猶饑者一飽，渇者一盈，豈忘烝嘗於糗糧，絶觴爵於醪醴哉？苟非至足，豈所以逍遙乎？」此向郭之注所未盡。

The Xiaoyao yi of Xiang Ziqi and Guo Zixuan says, "The great peng bird rises ninety thousand li and the foot-long quail starts up among the elms and sandalwood. Small and great differ, yet each leaves itself to its own nature. If a thing fits its own portion, its free wandering is one and the same. But things are many and all alike draw on something they must wait for, and only when they get what they wait for do they wander free. Only the sage is merged with things and follows the great changes, and so can be without waiting and always go through; and not only does he go through of himself. He also follows those who must wait so that they do not lose what they wait for; and not losing it, they become one with the great going through." Master Zhi's Xiaoyao lun says, "Free wandering is what makes clear the mind of the perfect man. Zhuangzi set out to speak of the way of man and lodged his meaning in the peng and the quail. The peng's road for making its living is vast, and so it loses what fits it outside its own body; the quail is near at hand and laughs at what is far, and so there is boasting within its heart. The perfect man rides on the rightness of Heaven and rises high, roaming without bound and free of all hindrance. He treats things as things and is not made a thing by things, and so he is far off and gains nothing for himself; he feels darkly and does not act, and is not quick and yet is swift, and so he wanders free and there is nothing that does not fit him. This is what free wandering is. But if a man has desires and they are met by what suffices him, and he is satisfied with what suffices, he is at ease in a way that looks like the truth of Heaven. It is like a hungry man eating his fill once or a thirsty man drinking once. Would that make him forget the great sacrifices over his dry rations, or give up the wine cup over sweet ale? Unless it is the highest sufficiency, how can it be free wandering?" This is what the notes of Xiang Xiu and Guo Xiang did not reach.

浩也

This is Yin Hao.

劉惔，已見。

Liu Tan has appeared before.

《神農書》曰：「夫有石城七仞，湯池百歩，帶甲百萬而無粟者，不能自固也。」

The Shennong shu says, "Though a man have a stone wall seven fathoms high, a moat of boiling water a hundred paces wide, and a million men in armor, if he has no grain he cannot make himself secure."

支道林《集妙觀章》云：「夫色之性也，不自有色。色不自有，雖色而空。故曰色即爲空，色復異空。」

Zhi Daolin's Ji miaoguan zhang says, "The nature of form is that it does not have form of itself. Since form does not exist of itself, though it be form it is empty. So it is said that form is emptiness, and that form is again other than emptiness."

王坦之，已見。

Wang Tanzhi has appeared before.

《論語》曰：「默而識之，誨人不倦，何有於我哉？」

The Lunyu says, "To keep things silently in mind, to teach others without weariness — what is there of these in me?"

《維摩詰經》曰：「文殊師利問維摩詰云：『何者是菩薩入不二法門？』時維摩詰默然無言。文殊師利歎曰：『是眞入不二法門也。』」

The Weimojie jing says, "Manjushri asked Vimalakirti, 'What is it for a bodhisattva to enter the gate of the dharma that is not two?' At that Vimalakirti was silent and said nothing. Manjushri sighed and said, 'This is truly to enter the gate of the dharma that is not two.'"

《支法師傳》曰：「法師研十地，則知頓悟於七住；尋莊周，則辯聖人之逍遙。當時名勝，咸味其音旨。」道賢論以七沙門比竹林七賢。遁比向秀，雅尚《莊》《老》。二子異時，風尚玄同也。

The Zhi fashi zhuan says, "When the dharma master ground away at the ten stages, he knew that sudden awakening comes at the seventh; when he searched Zhuang Zhou, he told out the free wandering of the sage. The famous men of the day all tasted his sound and his meaning." The Daoxian lun compares seven shramanas to the Seven Worthies of the Bamboo Grove. Zhi Dun is compared to Xiang Xiu, for he elegantly honored Zhuangzi and Laozi. The two men lived at different times, but in their bearing and what they honored they were darkly the same.

《法華經》曰：「三乘者：一曰聲聞乘，二曰縁覺乘，三曰菩薩乘。聲聞者，悟四諦而得道也。縁覺者，悟因縁而得道也。菩薩者，行六度而得道也。然則羅漢得道，全由佛教，故以聲聞爲名也。辟支佛得道，或聞因縁而解，或聽環珮而得悟。神能獨達，故以縁覺爲名也。菩薩者，大道之人也。方便則止行六度，眞教則通修萬善，功不爲己，志存廣濟，故以大道爲名也。」

The Fahua jing says, "The three vehicles are these: the first is the vehicle of the hearers, the second the vehicle of those awakened by causes, and the third the vehicle of the bodhisattvas. The hearers awaken to the four truths and gain the Way. Those awakened by causes awaken to cause and condition and gain the Way. The bodhisattvas practice the six perfections and gain the Way. That being so, since the arhat gains the Way wholly through the Buddha's teaching, he is named for hearing. As for the pratyekabuddha, he gains the Way sometimes by hearing of cause and condition and understanding, sometimes by hearing the sound of ring-pendants and awakening; his spirit can reach it alone, and so he is named for awakening by causes. The bodhisattva is a man of the great Way. In expedient means he only practices the six perfections; in the true teaching he cultivates all good things alike. He does not take the merit for himself, and his will is set on saving many, and so he is named for the great Way."

詢也

This is Xu Xun.

苟子，王脩小字也。《文字志》曰：「脩字敬仁，太原晉陽人。父濛，司徒左長史。脩明秀有美稱，善隸行書，號曰『流奕淸舉』。起家著作佐郎，琅邪王文學，轉中軍司馬，未拜而卒，時年二十四。昔王弼之沒，與脩同年，故脩弟熙乃歎曰：『無愧於古人，而年與之齊也。』」

Gouzi was Wang Xiu's childhood name. The Wenzi zhi says, "Wang Xiu's courtesy name was Jingren; he was a man of Jinyang in Taiyuan. His father Wang Meng was senior administrator of the left to the Minister over the Masses. Wang Xiu was bright and outstanding and was well spoken of, and he wrote clerical and running script well, so that it was called flowing and clear. He began his career as assistant in the Bureau of Composition, then as literary companion to the prince of Langye, and was moved to be marshal of the Central Army, but died before taking up the post, twenty-four years old at the time. Long ago Wang Bi died at the same age as Wang Xiu, and so Wang Xiu's younger brother Wang Xi sighed and said, 'He need not blush before the men of old, and his years too were level with theirs.'"

東陽，謝朗也，已見。《中興書》曰：「朗博渉有逸才，善言玄理。」

Dongyang is Xie Lang; he has appeared before. The Zhongxing shu says, "Xie Lang ranged widely and had outstanding gifts, and was good at speaking of dark arguments."

《謝氏譜》曰：「朗父據，取太康王韜女，名綏。」

The Xieshi pu says, "Xie Lang's father Xie Ju married the daughter of Wang Tao of Taikang, whose name was Sui."

簡文

This is Emperor Jianwen.

《髙逸沙門傳》曰：「道林時講《維摩詰經》。」

The Gaoyi shamen zhuan says, "Daolin was at that time expounding the Weimojie jing."

安西，謝奕。已見。

Anxi is Xie Yi; he has appeared before.

《玄別傳》曰：「玄能淸言，善名理。」

The Xuan biezhuan says, "Xie Xuan could talk pure talk, and was good at names and arguments."

《髙逸沙門傳》曰：「遁居會稽，晉哀帝欽其風味，遣中使至東迎之。遁遂辭丘壑，髙歩天邑。」

The Gaoyi shamen zhuan says, "Zhi Dun was living in Kuaiji when Emperor Ai of the Jin, admiring his bearing and his savor, sent a palace envoy east to fetch him. So Zhi Dun took leave of his hills and valleys and walked proudly in the city of Heaven."

釋氏《辨空經》，有詳者焉，有略者焉。詳者爲大品，略者爲小品。

Of the Buddhists' Biankong jing there is a full version and a short one. The full one is called the Larger, and the short one the Smaller.

《髙逸沙門傳》曰：「殷浩能言名理，自以有所不達，欲訪之於遁。遂邂逅不遇，深以爲恨。其爲名識賞重，如此之至焉。」《語林》曰：「浩於佛經有所不了，故遣人迎林公，林乃虚懷欲往。王右軍駐之曰：『淵源思致淵富，既未易爲敵，且己所不解，上人未必能通。縱復服從，亦名不益髙。若佻脱不合，便喪十年所保。可不須往！』林公亦以爲然，遂止。」

The Gaoyi shamen zhuan says, "Yin Hao could speak on names and arguments, but holding that there were things he had not mastered, he wished to ask Zhi Dun about them. In the end they missed each other and never met, and he took it deeply to heart. So far did the esteem and weight of famous and discerning men go with Zhi Dun." The Yulin says, "There were things in the Buddhist sutras that Yin Hao could not make out, so he sent a man to fetch Master Lin, and Lin emptied his mind and was ready to go. Wang the General of the Right stopped him and said, 'Yuanyuan's thought is deep and rich and is not easily matched. Besides, what he cannot make out you may not be able to get through either, reverend sir. Even if you did make him yield, your name would rise no higher by it; and if you slipped and it did not come off, you would lose what you have guarded these ten years. There is no need to go.' Master Lin thought so too, and gave it up."

釋氏經曰：「一切衆生，皆有佛性。但能修智慧，斷煩惱，萬行具足，便成佛也。」

A sutra of the Buddhists says, "All living beings have the buddha nature. Let a man only cultivate wisdom and cut off the passions, and when the ten thousand practices are complete he becomes a buddha."

《名德沙門題目》曰：「于法開才辨從橫，以數術弘教。」《髙逸沙門傳》曰：「法開初以義學著名，後與支遁有競，故遁居剡縣，更學醫術。」

The Mingde shamen timu says, "Yu Fakai's gifts and his speech ranged freely, and he spread the teaching by the numerical arts." The Gaoyi shamen zhuan says, "Fakai was known at first for the study of doctrine, but afterward he contended with Zhi Dun, and when Zhi Dun settled in Shan county he turned instead to the study of medicine."

《莊子》曰：「天籟者，吹萬不同，而使其自己也。」郭子玄注曰：「無既無矣，則不能生有。有之未生，又不能爲生。然則生生者誰哉？塊然而自生耳，非我生也。我不生物，物不生我，則自然而已然，謂之天然。天然非爲也，故以天言之，所以明其自然故也。」

Zhuangzi says, "The piping of Heaven blows on the ten thousand things in ten thousand different ways, and makes each of them be itself." Guo Zixuan's note says, "Non-being, being nothing, cannot give birth to being. And before being is born, it cannot bring birth about either. Who then is it that gives birth to what is born? Each thing comes to be of itself, like a clod; it is not I that give it birth. I do not give birth to things, and things do not give birth to me, so it is of itself so and already so, and this is called being so of Heaven. What is so of Heaven is not a doing, and that is why it is spoken of as Heaven, in order to make clear that it is of itself so."

僧淵氏族，所出未詳。疑是胡人。尚書令沈約撰《晉書》，亦稱其有義學。

Sengyuan's clan and where he came from are not known in detail. Very likely he was a man of the Hu. Shen Yue, Director of the Department of State Affairs, in the Jin shu he wrote, also says of him that he had the study of doctrine.

殷浩、謝安

Yin Hao and Xie An.

《成實論》曰：「眼識不待到而知虚塵，假空與明，故得見色。若眼到色到，色閒則無空明。如眼觸目，則不能見彼。當知眼識不到而知。」依如此説，則眼不往，形不入，遙屬而見也。謝有問，殷無答，疑闕文。

The Chengshi lun says, "Eye consciousness knows the empty dust without waiting to reach it, and it borrows emptiness and light, and so can see form. If the eye reached the form and the form reached the eye, there would be no emptiness and light in between. It would be like the eye touching the eyeball, which then cannot see the other thing. One should know that eye consciousness knows without reaching." Going by these words, the eye does not go out and the shape does not come in; they are joined at a distance and sight takes place. Xie asks a question and Yin gives no answer, so the text may be defective here.

浩黜廢事，別見。

Yin Hao's dismissal from office appears elsewhere.

僧肇注《維摩經》曰：「維摩詰者，秦言淨名，蓋法身之大士，見居此土，以弘道也。」

Sengzhao's notes on the Weimo jing say, "Weimojie is Jingming, Pure Name, in the language of Qin. He was a great being with the body of the dharma, who appeared and lived in this land in order to spread the Way."

波羅密，此言到彼岸也。經云：「到者有六焉：一曰檀；檀者，施也。二曰毗黎；毗黎者，持戒也。三曰羼提；羼提者，忍辱也。四曰尸羅；尸羅者，精進也。五曰禪；禪者，定也。六曰般若；般若者，智慧也。然則五者爲舟，般若爲導，導則倶絶有相之流，升無相之彼岸也。故曰波羅密也。」淵源未暢其致，少而疑其多；已而究其宗，多而患其少也。

Boluomi means in our language to reach the far shore. The sutra says, "There are six ways of reaching it. The first is called dan, and dan is giving. The second is called pili, and pili is keeping the precepts. The third is called chanti, and chanti is bearing insult. The fourth is called shiluo, and shiluo is striving on. The fifth is called chan, and chan is stillness. The sixth is called boruo, and boruo is wisdom." That being so, the five are the boat and wisdom is the guide; and where wisdom guides, they cut off together the stream of things that have form and climb to the far shore that has no form. This is why it is called boluomi. Yuanyuan had not yet seen his way through to it, and so at first, with little understanding, he doubted that there was so much of it; and when he had dug into its main point, then for all there was of it he was troubled that there was so little.

崤，謂二陵之地；函，函谷關也。並秦之險塞，王者之居。左思《魏都賦》曰：「崤函，帝王之宅。」

Yao means the land of the two ridges, and Han is the Hangu pass. Both were steep strongholds of Qin and the seat of kings. Zuo Si's Weidu fu says, "Yao and Hangu are the house of emperors and kings."

謝玄小字，已見。

This is Xie Xuan's childhood name; it has appeared before.

《大雅詩》也。毛萇注曰：「訏，大也。謨，謀也。辰，時也。」鄭玄注曰：「猷，圖也。大謀定命，謂正月始和，布政於邦國都鄙。」

This is a poem of the Daya. Mao Chang's note says, "Xu is great, mo is counsel, chen is season." Zheng Xuan's note says, "You is planning. Great counsel settling the decrees means that in the first month all is brought into harmony and the government is set forth to the states, the capitals, and the countryside."

宋明帝《文章志》曰：「憑字長宗，呉郡人。有意氣，爲鄕閭所稱。學尚所得，敏而有文。太守以才選舉孝廉，試策髙第。爲惔所舉，補太常博士。累遷吏部郎、御史中丞。」

Emperor Ming of the Song's Wenzhang zhi says, "Zhang Ping's courtesy name was Changzong; he was a man of Wujun. He had purpose and spirit and was well spoken of in his district. He had gained much in his studies, and he was quick and could write. The Governor chose him for his gifts and recommended him as filial and incorrupt, and his examination paper stood in the high grade. He was recommended by Liu Tan and filled the post of Erudite of the Court of Ceremonials, and through a series of posts he rose to gentleman of the board of civil office and Palace Aide to the Censor-in-Chief."

《安法師傳》曰：「竺法汰者，體器弘簡，道情冥到，法師友而善焉。」一説法汰即安公弟子也。經云：「六通者，三乘之功德也。一曰天眼通，見遠方之色；二曰天耳通，聞障外之聲；三曰身通，飛行隱顯；四曰它心通，水鏡萬慮；五曰宿命通，神知已往；六曰漏盡通，慧解累世。三明者：解脱在心，朗照三世者也。」然則天眼、天耳、身通、它心、漏盡此五者，皆見在心之明也。宿命則過去心之明也。因天眼發未來之智，則未來心之明也。同歸異名，義在斯矣。

The An fashi zhuan says, "Zhu Fatai was broad and simple in body and in capacity, and his feeling for the Way reached darkly far, and the dharma master was his friend and on good terms with him." One account says that Fatai was in fact Master An's disciple. A sutra says, "The six penetrations are the merits of the three vehicles. The first is the penetration of the heavenly eye, which sees the forms of far places. The second is the penetration of the heavenly ear, which hears sounds beyond a barrier. The third is the penetration of the body, which flies about and hides and appears. The fourth is the penetration of other minds, which mirrors all their thoughts as water and a mirror do. The fifth is the penetration of former lives, whose spirit knows what is already past. The sixth is the penetration of the ending of outflows, which by wisdom unties the bonds of many lives. The three clarities are release lying in the mind and shining clear through the three ages." That being so, the heavenly eye, the heavenly ear, the body, other minds, and the ending of outflows, these five are all the clarity of the mind in the present. Former lives is the clarity of the mind in the past. And when by the heavenly eye the knowledge of what is to come is brought forth, that is the clarity of the mind in the future. Here lies the meaning of coming to the same place under different names.

許詢、謝安、王濛。

Xu Xun, Xie An, and Wang Meng.

《莊子》曰：「孔子遊乎緇帷之林，休坐乎杏壇之上。孔子絃歌鼓琴，奏曲未半，有漁者下船而來，鬚眉交白，被髮揄袂，行原以上，距陸而止，左手據膝，右手持頤以聽。曲終而招子貢、子路語曰：『彼何爲者也？』曰：『孔氏。』曰：『孔氏何治？』子貢曰：『服忠信，行仁義，飾禮樂，選人倫，孔氏之所治也。』曰：『有土之君歟？』曰：『非也。』漁父曰：『仁則仁矣，恐不免其身。』孔子聞而求問之，遂言八疵、四病，以誡孔子。」

Zhuangzi says, "Confucius was wandering in the forest of the black curtain and sat resting on the apricot terrace. Confucius was singing to the zither, and before the tune was half through a fisherman came down from a boat. His beard and brows were all white, his hair hung loose and his sleeves trailed. He walked up the bank and stopped where the dry ground began, his left hand on his knee and his right hand propping his chin, and listened. When the tune was done he beckoned to Zigong and Zilu and said, 'What manner of man is that?' They said, 'He is of the Kong family.' He said, 'And what does Kong put in order?' Zigong said, 'He holds to loyalty and good faith, practices benevolence and right, adorns the rites and music, and sorts out the bonds among men. That is what Kong puts in order.' He said, 'Is he a lord with land of his own?' 'He is not.' The fisherman said, 'Benevolent he may be, but I fear he will not get his own person free.' Confucius heard this and went to ask him about it, and the fisherman then spoke of the eight faults and the four ills, to warn him."

《文字志》曰：「安神情秀悟，善談玄速。」

The Wenzi zhi says, "Xie An's spirit and feeling awoke to things outstandingly, and he was quick at speaking of what is dark."

其論略曰：「聖人知觀器不足以達變，故表圓應於蓍龜。圓應不可爲典要，故寄妙跡於六爻。六爻周流，唯化所適，故雖一畫，而吉凶並彰，微一則失之矣。擬器託象，而慶咎交著，繫器則失之矣。故設八卦者，蓋縁化之影跡也。天下者，寄見之一形也。圓影備未備之象，一形兼未形之形。故盡二儀之道，不與乾、坤齊妙。風雨之變，不與巽、坎同體矣。」

A summary of that discussion says, "The sage knew that looking at vessels is not enough to reach change, and so he showed the round response in the milfoil and the tortoise. The round response cannot be made a fixed rule, and so he lodged its subtle traces in the six lines. The six lines flow all about and follow only where change goes, so that even in a single stroke both good fortune and ill are shown forth, and if one makes light of that one stroke one loses it. Likening to vessels and lodging in images, blessing and blame appear together, and if one is tied to the vessel one loses it. So the setting out of the eight trigrams is the shadow and trace left by change. The world is one shape in which seeing is lodged. The round shadow holds images not yet complete, and the one shape holds shapes not yet shaped. Therefore, exhausting the way of the two forms, it does not put its subtlety on a level with Qian and Kun; and the changes of wind and rain do not share one body with Xun and Kan."

未詳僧意氏族所出

Sengyi's clan and where he came from are not known.

苟子，王脩小字。

Gouzi was Wang Xiu's childhood name.

諸本無僧意最後一句，意疑其闕，慶校衆本皆然。唯一書有之，故取以成其義。然王脩善言理，如此論，特不近人情，猶疑斯文爲謬也。

The copies do not have Sengyi's last line, and it was thought that something had dropped out; but on weighing the various copies they were all the same. Only one book has it, and so it has been taken in to complete the sense. Still, Wang Xiu was good at speaking on argument, and a discussion like this is rather far from how men feel, so it may be that this text is wrong after all.

《莊子》曰：「惠施多方，其書五車，其道舛駮，其言不中。謂卵有毛，鷄三足，馬有卵，犬可爲羊，火不熱，目不見，龜長於蛇，丁子有尾，白狗黑，連環可解。能勝人之口，不能服人之心。蓋辯者之囿也。」

Zhuangzi says, "Hui Shi had many arts and his books came to five cartloads, but his way was crooked and mixed and his words did not hit the mark. He said that an egg has feathers, that a fowl has three feet, that a horse lays eggs, that a dog may be called a sheep, that fire is not hot, that the eye does not see, that a tortoise is longer than a snake, that a toad has a tail, that a white dog is black, and that linked rings can be untied. He could beat other men's mouths, but he could not win their hearts. This is the enclosure of the sophists."

事數：謂若五陰、十二入、四諦、十二因縁、五根、五九、七覺之聲。

The numbered items are such terms as the five heaps, the twelve entrances, the four truths, the twelve links of causation, the five roots, the five and the nine, and the seven factors of awakening.

周祗《隆安記》曰：「仲堪好學而有理思也。」

Zhou Zhi's Long'an ji says, "Zhongkan loved to learn and had a mind for argument."

《張野遠法師銘》曰：「沙門釋惠遠，鴈門樓煩人。本姓賈氏，世爲冠族。年十二，隨舅令狐氏遊學許洛。年二十一，欲南渡，就范宣子學，道阻不通，遇釋道安以爲師。抽簪落髮，研求法藏。釋曇翼毎資以燈燭之費。誦鑒淹遠，髙悟冥賾。安常歎曰：『道流東國，其在遠乎？』襄陽既沒，振錫南遊，結宇靈嶽。自年六十，不復出山。名被流沙，彼國僧衆，皆稱漢地有大乘沙門。毎至然香禮拜，輙東向致敬。年八十三而終。」

Zhang Ye's inscription for the dharma master Yuan says, "The shramana Shi Huiyuan was a man of Loufan in Yanmen. His family name was Jia, and his house had held office for generations. At twelve he followed his mother's brother of the Linghu family and went to study at Xu and Luo. At twenty-one he wished to cross to the south and study under Fan Xuanzi, but the road was blocked and he could not get through, and he met Shi Dao'an and made him his master. He drew out his hairpin and shaved his head, and ground away in search of the storehouse of the dharma. Shi Tanyi always supplied him with the cost of his lamp oil. What he recited and examined was deep and far-reaching, and his high awakening dug into hidden things. Dao'an would always sigh and say, 'If the Way flows into the eastern land, will it not be through Yuan?' When Xiangyang fell, he shook out his staff and journeyed south, and built his house on Mount Lingyue. From the age of sixty he never came out of the mountain again. His name reached to the shifting sands, and the monks of those lands all said that in the land of Han there was a shramana of the Great Vehicle. Whenever they burned incense and bowed in worship, they turned to the east to pay him honor. He died at eighty-three."

《東方朔傳》曰：「孝武皇帝時，未央宮前殿鐘無故自鳴，三日三夜不止。詔問太史待詔王朔，朔言恐有兵氣。更問東方朔，朔曰：『臣聞：銅者，山之子；山者，銅之母，以陰陽氣類言之，子母相感，山恐有崩弛者，故鐘先鳴。《易》曰：「鳴鶴在陰，其子和之。」精之至也。其應在後五日内。』居三日，南郡太守上書言山崩，延袤二十餘里。」樊英別傳曰：「漢順帝時，殿下鐘鳴，問英。對曰：『蜀瑉山崩。山於銅爲母，母崩子鳴，非聖朝災。』後蜀果土山崩，日月相應。」二説微異，故並載之。

The Dongfang Shuo zhuan says, "In the time of Emperor Xiaowu, the bell in the front hall of the Weiyang Palace rang of itself for no reason, and did not stop for three days and three nights. By edict the emperor asked Wang Shuo, expectant official of the Grand Astrologer, and Wang Shuo said he feared it meant the breath of war. He asked Dongfang Shuo in turn, and Shuo said, 'Your servant has heard that copper is the child of the mountain and the mountain is the mother of copper. Speaking by the breaths and kinds of yin and yang, child and mother respond to each other, and there must be somewhere a mountain that has fallen in, and so the bell rang first. The Yi says, \"The calling crane is in the shade, and its young answers it.\" This is the height of fineness. The answer to it will come within five days.' Three days later the Governor of Nanjun sent up a report that a mountain had fallen in, stretching more than twenty li." The Fan Ying biezhuan says, "In the time of Emperor Shun of the Han a bell rang below the hall, and Fan Ying was asked about it. He answered, 'Mount Min in Shu has fallen in. The mountain is mother to copper, and when the mother falls the child cries out. It is no disaster for the holy court.' Later an earthen mountain did fall in Shu, and the day answered to the other." The two accounts differ a little, and so both are given here.

孚弟，輔也。《羊氏譜》曰：「輔字幼仁，泰山人。祖楷，尚書郎。父綏，中書郎。輔仕至衞軍功曹。娶琅邪王訥之女，字僧首。」

Yang Fu's younger brother was Yang Fu (Fu 輔), whose courtesy name was Youren. The Yangshi pu says, "Yang Fu, courtesy name Youren, was a man of Taishan. His grandfather Yang Kai was a gentleman of the Masters of Writing and his father Yang Sui a gentleman of the Secretariat. Yang Fu served up to administrator in the Guard Army. He married the daughter of Wang Nezhi of Langye, whose name was Sengshou."

《王氏譜》曰：「訥之字永言，琅邪人。祖彪之，光祿大夫。父臨之，東陽太守。訥之歴尚書左丞、御史中丞。」

The Wangshi pu says, "Wang Nezhi's courtesy name was Yongyan; he was a man of Langye. His grandfather Wang Biaozhi was a Grandee of the Palace and his father Wang Linzhi Governor of Dongyang. Nezhi held the posts of left assistant to the Masters of Writing and Palace Aide to the Censor-in-Chief."

《殷氏譜》曰：「仲堪娶琅邪王臨之女，字英彦。」

The Yinshi pu says, "Zhongkan married the daughter of Wang Linzhi of Langye, whose name was Yingyan."

《莊子》篇也

It is a chapter of Zhuangzi.

《晉安帝紀》曰：「仲堪有思理，能淸言。」

The Jin Andi ji says, "Zhongkan had thought and argument and could talk pure talk."

《出經敘》曰：「僧伽提婆，罽賓人，姓瞿氏。俊朗有深鑒，苻堅至長安，出諸經。後渡江，遠法師請譯《阿毗曇》。」遠法師《阿毗曇敘》曰：「阿毗曇，心者，三藏之要領，詠歌之微言。源流廣大，管綜衆經，領其宗會，故作者以心爲名焉。有出家開士字法勝，以阿毗曇源流廣大，卒難尋究，別撰斯部，凡二百五十偈，以爲要解，號之曰『心』。罽賓沙門僧伽提婆，少玩斯文，因請令譯焉。」阿毗曇者，晉言大法也。道標法師曰：「阿毗曇者，秦言無比法也。」

The Chujing xu says, "Sengqie Tipo was a man of Jibin, of the Ju clan. He was outstanding and bright and had deep discernment, and when Fu Jian came to Chang'an he brought out a number of sutras. Later he crossed the river, and the dharma master Yuan asked him to translate the Apitan." The dharma master Yuan's preface to the Apitan says, "The Apitan is the chief thread of the three storehouses and the subtle word of their chanting. Its source and stream are broad and great; it takes in and orders all the sutras and holds their main points together, and so its author named it for the heart. There was a great being who had left the household, whose name was Fasheng, and because the source and stream of the Apitan were so broad and great that it was hard in the end to search them out, he compiled this section apart, two hundred and fifty verses in all, as the essential explanation, and called it the Heart. The shramana Sengqie Tipo of Jibin had delighted in this text from his youth, and so he was asked to translate it." Apitan means the great dharma in the language of Jin. The dharma master Daobiao said, "Apitan means the dharma beyond compare in the language of Qin."

法岡，未詳氏族。

Fagang's clan is not known in detail.

《出經敘》曰：「提婆以隆安初遊京師，東亭侯王珣迎至舍講《阿毗曇》。提婆宗致既明，振發義奧，王僧彌一聽便自講，其明義易啓人心如此。未詳年卒。」

The Chujing xu says, "Tipo came to the capital at the beginning of the Long'an years, and Wang Xun, marquis of Dongting, received him and had him expound the Apitan at his house. Tipo's main points were clear and he stirred up the depths of the meaning, so that Wang Sengmi listened once and then expounded it himself. So easily did his clear setting out of the meaning open men's minds. The year of his death is not known."

周祗《隆安記》曰：「玄善言理，棄郡還國，常與殷荊州仲堪終日談論不輟。」

Zhou Zhi's Long'an ji says, "Huan Xuan was good at speaking on argument. He gave up his commandery and went back to his own fief, and he and Yin Zhongkan of Jingzhou would talk the whole day through without stopping."

《魏志》曰：「陳思王植字子建，文帝同母弟也。年十餘歳誦詩論及辭賦數萬言。善屬文，太祖嘗視其文曰：『汝倩人邪？』植跪曰：『出言爲論，下筆成章，顧當面試，柰何倩人？』時鄴銅雀臺新成，太祖悉將諸子登之，使各爲賦。植援筆立成，可觀。性簡易，不治威儀，輿馬服飾，不尚華麗。毎見難問，應聲而答，太祖寵愛之，幾爲太子者數矣。文帝即位，封鄄城侯，後徙雍丘，復封東阿。植毎求試不得，而國亟遷易，汲汲無懽。年四十一薨。」

The Wei zhi says, "Cao Zhi, prince Si of Chen, had the courtesy name Zijian; he was Emperor Wen's younger brother by the same mother. At little more than ten he could recite tens of thousands of words of poems, discussions, and rhapsodies. He wrote well, and Taizu once looked at his writing and said, 'Have you borrowed someone's help?' Zhi knelt and said, 'Words come out of me as discussion and my brush makes a piece as it goes. Try me face to face; why should I borrow another man's help?' At that time the Bronze Bird Terrace at Ye had just been finished, and Taizu took all his sons up it and had each of them write a rhapsody. Zhi took up the brush and finished his where he stood, and it was worth looking at. He was simple and easy by nature, did not stand on dignity, and set no store by splendor in his carriages and horses and clothes and ornaments. Whenever he met a hard question he answered at the word, and Taizu loved him and several times came near to making him heir. When Emperor Wen came to the throne, Zhi was enfeoffed as marquis of Juancheng, then moved to Yongqiu, and afterward enfeoffed at Dong'e. Every time Zhi asked to be given a trial he was refused, and his fief was changed again and again, so that he was restless and had no joy. He died at forty-one."

沖，已見。

Zheng Chong has appeared before.

《袁氏世紀》曰：「準字孝尼，陳郡陽夏人。父渙，魏郎中令。準忠信居正，不恥下問，唯恐人不勝己也。世事多險，故治退不敢求進。著書十萬餘言。」荀綽《兗州記》曰：「準有雋才，泰始中，位給事中。」

The Yuanshi shiji says, "Yuan Zhun's courtesy name was Xiaoni; he was a man of Yangxia in Chenjun. His father Yuan Huan was prefect of the gentlemen of the household under the Wei. Zhun was loyal and true and held to what was right, and was not ashamed to ask those below him; his one fear was that another might not get the better of him. The affairs of the age had much danger in them, so he cultivated withdrawal and did not dare to seek advancement. He wrote more than a hundred thousand words." Xun Chuo's Yanzhou ji says, "Zhun had outstanding gifts, and in the Taishi years his post was palace attendant-in-waiting."

顧愷之《晉文章記》曰：「阮籍勸進，落落有宏致，至轉説徐而攝之也。」一本注阮籍《勸進文》略曰：「竊聞明公固讓，沖等眷眷，實懷愚心。以爲聖王作制，百代同風，褒德賞功，其來久矣。周公藉已成之業，據既安之勢，光宅曲阜，奄有龜蒙。明公宜奉聖旨，受茲介福也。」

Gu Kaizhi's Jin wenzhang ji says, "Ruan Ji's letter urging him to take the throne stands out and has a broad reach, and where it turns to persuasion it takes hold slowly." A note in one copy gives a summary of Ruan Ji's letter urging him to take the throne: "I have heard in private that Your Excellency firmly declines, and Chong and the rest of us, longing for it, truly hold this foolish thought in our hearts. We take it that the sage kings made their institutions and a hundred generations shared the same custom, and that the praising of virtue and the rewarding of merit have come down from long ago. The Duke of Zhou borrowed an enterprise already completed and leaned on a power already settled, dwelt in splendor at Qufu, and held Mount Gui and Mount Meng entire. Your Excellency should honor the sacred command and receive this great blessing."

《思別傳》曰：「思字太沖，齊國臨淄人。父雍起於筆札，多所掌練，爲殿中御史。思蚤喪母，雍憐之，不甚教其書學。及長，博覽名文，遍閲百家。司空張華辟爲祭酒，賈謐舉爲祕書郎。謐誅，歸鄕里，專思著述。齊王冏請爲記室參軍，不起。時爲《三都賦》未成也。後數年疾終。其《三都賦》改定，至終乃上。初，作《蜀都賦》云：『金馬電發於髙岡，碧鷄振翼而雲披。鬼彈飛丸以礌礉，火井騰光以赫曦。』今無鬼彈，故其賦往往不同。思爲人无吏幹而有文才，又頗以椒房自矜，故齊人不重也。」

The Si biezhuan says, "Zuo Si's courtesy name was Taichong; he was a man of Linzi in the state of Qi. His father Zuo Yong rose by his brush and his documents, had charge of much and was well practiced, and became a palace censor. Zuo Si lost his mother early, and Yong pitied him and did not press his writing and study very hard. When he grew up he read widely in famous writings and went through the hundred schools. Zhang Hua, Minister of Works, called him in as libationer, and Jia Mi recommended him as gentleman of the palace library. When Jia Mi was put to death he went back to his home district and gave his whole mind to writing. Sima Jiong, prince of Qi, asked him to be recording adjutant, but he would not take it up. At that time the Sandu fu was not yet finished. A few years later he died of illness. His Sandu fu was corrected and settled, and was only submitted at his death. In the Shudu fu he first wrote, 'The golden horse breaks out like lightning on the high ridge, and the azure fowl beats its wings and parts the clouds. The ghost-shot flies its pellets and strikes them together, and the fire well sends up its light and blazes red.' Today there is no ghost-shot in it, so his rhapsody differs from place to place. Zuo Si was a man with no gift for clerkship but with a gift for writing, and he rather prided himself on his kinship with the pepper chamber, so the men of Qi did not hold him in esteem."

張華，已見。

Zhang Hua has appeared before.

王隱《晉書》曰：「謐字士安，安定朝那人，漢太尉嵩曾孫也。祖叔獻，灞陵令。父叔侯，舉孝廉。謐族從皆累世富貴，獨守寒素。所養叔母歎曰：『昔孟母以三徙成子，曾父以亨家存教，豈我居不卜鄰，何爾魯之甚乎？修身篤學，自汝得之，於我何有？』因對之流涕，謐乃感激。年二十餘，就鄕里席坦受書，遭人而問，少有寧日。武帝借其書二車，遂博覽。太子中庶子、議郎徴，並不就，終於家。」

Wang Yin's Jin shu says, "Huangfu Mi's courtesy name was Shi'an; he was a man of Chaona in Anding, a great-grandson of Huangfu Song, Grand Commandant of the Han. His grandfather Huangfu Shuxian was prefect of Baling, and his father Huangfu Shuhou was recommended as filial and incorrupt. All Huangfu Mi's kinsmen had been rich and noble for generations, while he alone kept to a poor and plain life. The aunt who raised him sighed and said, 'Long ago the mother of Mencius made her son by moving three times, and the father of Zengzi kept faith with his teaching by boiling a pig. Can it be that I did not choose my neighbors when I settled here? How can you be so dull? To cultivate yourself and study hard is something you gain for yourself; what is there in it for me?' And she wept before him, and Mi was stirred to the heart. At a little over twenty he went to Xi Tan of his home district to receive instruction, and he asked questions of whomever he met, so that he had few easy days. Emperor Wu lent him two cartloads of books, and so he read widely. He was summoned as Supervisor of the Household of the Heir Apparent and as court gentleman for consultation, but took up neither, and died at home."

《思別傳》曰：「思造張載，問瑉蜀事，交接亦疎。皇甫謐西州髙士，摯仲治宿儒知名，非思倫匹。劉淵林、衞伯輿並蚤終，皆不爲思賦序注也。凡諸注解，皆思自爲，欲重其文，故假時人名姓也。」

The Si biezhuan says, "Zuo Si called on Zhang Zai and asked him about Mount Min and the affairs of Shu, but even so their acquaintance was slight. Huangfu Mi was a lofty gentleman of the western province and Zhi Zhongzhi an old scholar of note, and neither was a match for Zuo Si. Liu Yuanlin and Wei Boyu both died early, and none of them wrote the preface or the notes to Zuo Si's rhapsody. All the notes and explanations were made by Zuo Si himself, and because he wished to give his writing weight he borrowed the surnames and names of the men of the day."

《名士傳》曰：「伶字伯倫，沛郡人。肆意放蕩，以宇宙爲狹。常乘鹿車，攜一壺酒，使人荷鍤隨之，云：『死便掘地以埋。』土木形骸，遨游一世。」《竹林七賢》論曰：「伶處天地閒，悠悠蕩蕩，无所用心。嘗與俗士相牾，其人攘袂而起，欲必築之。伶和其色曰：『鷄肋豈足以當尊拳！』其人不覺廢然而返。未嘗措意文章，終其世，凡著《酒德頌》一篇而已。其辭曰：『有大人先生者，以天地爲一朝，萬期爲須臾，日月爲扃牖，八荒爲庭衢。行无轍跡，居无室廬，幕天席地，縱意所如。行則操巵執瓢，動則挈榼提壺，唯酒是務，焉知其餘？有貴介公子，縉紳處士，聞吾風聲，議其所以。乃奮袂攘襟，怒目切齒，陳説禮法，是非鋒起。先生於是方捧罌承糟，銜杯漱醪，奮髯箕踞，枕麴藉糟。無思無慮，其樂陶陶。兀然而醉，慌爾而醒，靜聽不聞雷霆之聲，熟視不見太山之形，不覺寒暑之切肌，利欲之感情。俯觀萬物之擾擾，如江、漢之載浮萍。二豪侍側焉，如蜾蠃之與螟蛉』。」

The Mingshi zhuan says, "Liu Ling's courtesy name was Bolun; he was a man of Peijun. He followed his own will and let himself go, and thought the whole universe cramped. He would always ride in a deer cart with a jar of wine under his arm and make a man follow him shouldering a spade, saying, 'When I die, dig the ground and bury me.' With a frame of earth and wood he rambled through his age." The Zhulin qixian lun says, "Liu Ling lived between Heaven and earth, drifting far and loose, with nothing on his mind. He once fell out with a vulgar fellow who rolled up his sleeves and rose, meaning to strike him. Liu Ling made his face gentle and said, 'Are chicken ribs enough to meet your honored fist?' The man lost heart in spite of himself and went away. He never gave his mind to writing, and to the end of his life he wrote only the one piece, the Jiude song. Its words are these: 'There is a Great Man who takes Heaven and earth for one morning and ten thousand ages for a moment, the sun and moon for his door and window and the eight wastes for his yard and street. He travels and leaves no wheel track, he lives and has no room or house; the sky is his tent and the ground his mat, and he follows his will wherever it goes. When he walks he carries a cup and holds a gourd; when he stirs he takes up a cask and lifts a jar. Wine alone is his business; what should he know of the rest? There are noble young gentlemen and gentlemen of the sash in retirement who hear the rumor of me and argue over the reasons for it. They shake their sleeves and bare their collars, glare and grind their teeth, and set out the rites and the rules, and right and wrong spring up like sword points. The Great Man at that moment is lifting the jar and taking up the dregs, holding the cup in his teeth and rinsing his mouth with the ale. He shakes out his beard and sits sprawling, pillowed on leaven and bedded on dregs. Without a thought and without a care, his joy is deep and full. He is drunk and towering, he wakes and is dim; he listens quietly and does not hear the voice of thunder, he looks closely and does not see the shape of Mount Tai. He does not feel cold and heat cutting his flesh, nor gain and desire stirring his feelings. He looks down on the swarming of the ten thousand things as on the Jiang and the Han carrying duckweed. The two grandees wait at his side like the mud wasp and the caterpillar.'"

《晉陽秋》曰：「岳字安仁，滎陽人。夙以才穎發名。善屬文，淸綺絶世，蔡邕未能過也。仕至黃門侍郎，爲孫秀所害。」

The Jin yangqiu says, "Pan Yue's courtesy name was Anren; he was a man of Xingyang. He made his name early through the sharpness of his gifts. He wrote well, and his clear and ornate style stood above the age, so that even Cai Yong could not surpass him. He served up to Gentleman-attendant of the Yellow Gate, and was killed by Sun Xiu."

《文士傳》曰：「湛字孝若，譙國人，魏征西將軍夏侯淵曾孫也。有盛才，文章巧思，善補雅詞，名亞潘岳。歴中書侍郎。」《湛集》載其敘曰：「《周詩》者，《南陔》、《白華》、《華黍》、《由庚》、《崇丘》、《由儀》六篇，有其義而亡其辭。湛續其亡，故云《周詩》也。」

The Wenshi zhuan says, "Xiahou Zhan's courtesy name was Xiaoruo; he was a man of Qiaoguo, a great-grandson of Xiahou Yuan, General Who Conquers the West under the Wei. He had abundant gifts and a deft mind in writing, and was good at mending out elegant language, and his name stood next after Pan Yue. He held the post of gentleman-attendant of the Secretariat." The collected works of Zhan carry his preface, which says, "The Zhou shi are the six pieces Nangai, Baihua, Huashu, Yougeng, Chongqiu, and Youyi, whose sense survives while their words are lost. I have carried on what was lost, and so I call them the Zhou shi."

其詩曰：「既殷斯虔，仰説洪恩。夕定辰省，奉朝侍昏。宵中告退，鷄鳴在門。孳孳恭誨，夙夜是敦。」

The poem says, "Earnest already and reverent, he looks up and praises the broad kindness. At evening he settles their bed and at dawn he looks in on them; he serves them at morning and attends them at dusk. In the middle of the night he asks leave to withdraw, and at cockcrow he is at their door. Diligently and respectfully he takes their teaching, and early and late he holds to it."

岳《家風詩》載其宗祖之德及自戒也。

Pan Yue's Jiafeng shi sets out the virtue of his forebears and his own warnings to himself.

《孫楚集》云：「婦胡毋氏也。」其詩曰：「時邁不停，日月電流。神爽登遐，忽已一周。禮制有敘，告除靈丘。臨祠感痛，中心若抽。」

The collected works of Sun Chu says, "His wife was of the Humu clan." The poem says, "The seasons go on and do not stop; sun and moon run like lightning. Her spirit has climbed far away, and all at once a year has come round. The rules of the rites have their order, and at her holy mound I tell her that the mourning is put off. Standing before her shrine I feel the pain, and it is as though my heart were being drawn out of me."

一作「文於情生，情於文生」。

One copy has, "The writing comes from the feeling, the feeling from the writing."

王隱《晉書》曰：「廣字季思，東平人。拜成都王爲太弟。欲使詣洛，廣子孫多在洛，慮害，乃自殺。摯虞字仲治，京兆長安人。祖茂，秀才。父模，太僕卿。虞少好學，師事皇甫謐，善校練文義，多所著述。歴祕書監、太常卿。從惠帝至長安，遂流離鄠杜間。性好博古，而文籍蕩盡。永嘉五年，洛中大饑，遂餓而死。虞與廣名位略同，廣長口才，虞長筆才，倶少政事。衆坐廣談，虞不能對；虞退筆難廣，廣不能答。於是更相嗤笑，紛然於世。廣無可記，虞多所録，於斯爲勝也。」

Wang Yin's Jin shu says, "Taishu Guang's courtesy name was Jisi; he was a man of Dongping. He asked that the prince of Chengdu be made imperial younger brother and heir. When they wished to send him to Luoyang, since many of Guang's sons and grandsons were in Luoyang and he feared they would be harmed, he took his own life. Zhi Yu's courtesy name was Zhongzhi; he was a man of Chang'an in Jingzhao. His grandfather Zhi Mao was a flourishing talent, and his father Zhi Mo was Chamberlain for the Imperial Stud. Yu loved learning from his youth and served Huangfu Mi as his master, and he was good at weighing and working over the sense of texts and wrote much. He held the posts of Director of the Palace Library and Chamberlain for Ceremonials. He followed Emperor Hui to Chang'an, and then drifted about between Hu and Du. By nature he loved wide knowledge of old things, but his writings and his books were all swept away. In the fifth year of Yongjia there was a great famine in Luoyang, and he starved to death. Yu and Guang were about equal in name and rank. Guang excelled in the gift of the tongue, Yu in the gift of the brush, and both were poor at government. In a full company Guang would speak and Yu could not answer; Yu would withdraw and write objections to Guang, and Guang could not answer. So each laughed at the other, and it made a stir in the world. Guang left nothing worth recording, while Yu set down much, and in this he was the better."

《中興書》曰：「殷融字洪遠，陳郡人。桓彝有人倫鑒，見融甚歎美之。著象不盡意、大賢須易論，理義精微，談者稱焉。兄子浩亦能淸言，毎與浩談，有時而屈，退而著論，融更居長。爲司徒左西屬。飲酒善舞，終日嘯詠，未嘗以世務自嬰。累遷吏部尚書、太常卿，卒。」

The Zhongxing shu says, "Yin Rong's courtesy name was Hongyuan; he was a man of Chenjun. Huan Yi had an eye for men, and when he saw Rong he sighed over him and praised him greatly. He wrote the Xiang bu jin yi and the Daxian xu Yi lun, whose arguments and meaning were fine and subtle, and the talkers praised them. His elder brother's son Hao could also talk pure talk, and whenever Rong talked with Hao he was sometimes bested; but when he withdrew and wrote his discussion, Rong came out the better again. He became assistant of the western section to the Minister over the Masses. He loved to drink and danced well, and whistled and chanted the whole day long, and never let the affairs of the world entangle him. Through a series of posts he rose to Master of Writing for the Ministry of Personnel and Chamberlain for Ceremonials, and died."

《晉陽秋》曰：「敳，永嘉中爲石勒所害。先是敳見王室多難，知終嬰其禍，乃作意賦以寄懷。」

The Jin yangqiu says, "Yu Ai was killed by Shi Le in the Yongjia years. Before that, Yu Ai had seen that the royal house had many troubles and knew that he would be caught in the disaster at last, and so he wrote the Yi fu to lodge what he held in his mind."

王隱《晉書》曰：「郭璞字景純，河東聞喜人。父瑗，建平太守。」《璞別傳》曰：「璞奇博多通，文藻粲麗，才學賞豫，足參上流。其詩賦誄頌，並傳於世，而訥於言。造次詠語，常人無異。又不持儀檢，形質穨索，縱情嫚惰，時有醉飽之失。友人干令升戒之曰：『此伐性之斧也。』璞曰：『吾所受有分，恆恐用之不盡，豈酒色之能害！』王敦取爲參軍。敦縱兵都輦，乃咨以大事，璞極言成敗，不爲回屈。敦忌而害之。」詩，璞《幽思篇》者。

Wang Yin's Jin shu says, "Guo Pu's courtesy name was Jingchun; he was a man of Wenxi in Hedong. His father Guo Yuan was Governor of Jianping." The Pu biezhuan says, "Guo Pu was strangely broad and knew much, and his writing was brilliant and beautiful, so that his gifts and learning won him regard and he was fit to stand among the first. His poems, rhapsodies, dirges, and eulogies are all handed down in the world, yet he was halting in speech. What he chanted on the spur of the moment was no different from an ordinary man's. He also kept no guard on his bearing; his body and his ways went slack and loose, he gave his feelings free rein and was idle, and at times he erred through drink and gorging. His friend Gan Lingsheng warned him, 'This is an axe that cuts away your nature.' Guo Pu said, 'What I was given has its measure, and I am always afraid I shall not use it up. How could wine and women harm me?' Wang Dun took him as his adjutant. When Dun turned his troops loose on the capital he consulted Guo Pu about the great matter, and Guo Pu spoke out fully on success and failure and would not bend. Dun hated him for it and killed him." The poem is Guo Pu's Yousi pian.

阮孚，別見。

Ruan Fu appears elsewhere.

《中興書》曰：「闡字仲初，潁川人，太尉亮之族也。少孤，九歳便能屬文。遷散騎侍郎，領大著作。爲《揚都賦》，邈絶當時。五十四卒。」

The Zhongxing shu says, "Yu Chan's courtesy name was Zhongchu; he was a man of Yingchuan, of the clan of Yu Liang the Grand Commandant. He lost his father young, and at nine he could already write. He was moved to gentleman-attendant of the Cavaliers and took charge as Grand Composer. He wrote the Yangdu fu, which stood far above its time. He died at fifty-four."

The characters were altered to avoid 亮, the personal name of Yu Liang (庾亮). — translator

《袁氏家傳》曰：「喬有文才。」

The Yuanshi jiazhuan says, "Yuan Qiao had a gift for writing."

王隱論揚雄《太玄經》》曰：「《玄經》雖妙，非益也。是以古人謂其屋下架屋。」

Wang Yin, in his discussion of Yang Xiong's Taixuan jing, says, "Subtle as the Xuan jing is, it adds nothing. This is why the men of old said of it that it was building a house under a house."

《續晉陽秋》曰：「鑿齒少而博學，才情秀逸，温甚奇之。自州從事歳中三轉至治中。後以忤旨，左遷戸曹參軍、衡陽太守。在郡著《漢晉春秋》，斥温覬覦之心也。」《鑿齒集》載其論，略曰：「靜漢末累世之交爭，廓九域之蒙晦，大定千載之盛功者，皆司馬氏也。若以魏有代王之德，則不足；有靜亂之功，則孫劉鼎立，共王、秦政，猶不見敘於帝王，況暫制數州之衆哉？且漢有係周之業，則晉無所承魏之跡矣。春秋之時，呉楚稱王。若推有德，彼必自係於周，不推呉楚也。況長轡廟堂，呉蜀兩定，天下之功也。」

The Xu Jin yangqiu says, "Zaochi studied widely from his youth, and his gifts and feeling were outstanding and free, and Wen thought him remarkable. From retainer of the province he was moved three times within a year and reached the post of aide to the Governor. Later he crossed his patron's wishes and was demoted to adjutant of the revenue section and Governor of Hengyang. While in that commandery he wrote the Han Jin chunqiu, which struck at Wen's designs on the throne." The collected works of Zaochi carry his discussion, of which a summary says, "Those who stilled the strife of many generations at the end of the Han, swept away the darkness of the nine regions, and firmly settled the great work of a thousand years were all of the Sima house. If it is said that Wei had the virtue to take the king's place, that is not enough; and if it is said that Wei had the merit of stilling disorder, then Sun and Liu stood like the legs of a tripod along with Gong Wang and the rule of Qin, and even they are not ranked among emperors and kings — how much less one who ruled the people of a few provinces for a little while? Moreover, if the Han had the enterprise handed on from the Zhou, then the Jin has no trace of anything received from the Wei. In the time of the Chunqiu, Wu and Chu called themselves kings. If one pushes for the side that had virtue, they must be traced back to the Zhou, and Wu and Chu are not pushed forward. Still less so when, holding the long reins in the ancestral hall, the Jin settled both Wu and Shu, which is a merit that belongs to the whole realm."

言此五賦是經典之羽翼。

This means that these five rhapsodies are the wings of the classics.

《陸氏譜》曰：「退字黎民，呉郡人。髙祖凱，呉丞相。祖仰，吏部郎。父伊，州主簿。退仕至光祿大夫。」

The Lushi pu says, "Lu Tui's courtesy name was Limin; he was a man of Wujun. His great-great-grandfather Lu Kai was chancellor of Wu, his grandfather Lu Yang was a gentleman of the board of civil office, and his father Lu Yi was Recorder of the province. Tui served up to Grandee of the Palace."

《陸氏譜》曰：「退，憑婿也。」

The Lushi pu says, "Tui was Zhang Ping's son-in-law."

《脩集》載其論曰：「或問『易稱賢人，黃裳元吉，苟未能闇與理會，何得不求通？求通則有損，有損則元吉之稱將虚設乎？』答曰：『賢人誠未能闇與理會，當居然人從，比之理盡，猶一豪之領一梁。一豪之領一梁，雖於理有損，不足以撓梁。賢有情之至寡，豪有形之至小，豪不至撓梁，於賢人何有損之者哉？』」

The collected works of Xiu carry that discussion, which says, "Someone asked, 'The Yi speaks of the worthy man as a yellow lower garment, greatly auspicious. If he cannot yet meet the truth in the dark, how can he help seeking to get through to it? And if he seeks to get through, there is loss; and if there is loss, is not the phrase greatly auspicious set down in vain?' The answer was, 'When the worthy man truly cannot yet meet the truth in the dark and simply goes along with other men, then compared with the truth in its fullness it is like a single hair carrying a single roof beam. A single hair carrying a beam is indeed a loss to the truth, but it is not enough to shake the beam. The worthy man is the least of those who have feelings, and a hair is the smallest of things that have shape. Since the hair cannot shake the beam, what loss is there to the worthy man?'"

《續文章志》曰：「岳爲文選言簡章，淸綺絶倫。」

The Xu wenzhang zhi says, "In writing, Pan Yue chose his words and worked his passages, and his clarity and beauty were beyond his fellows."

《文章傳》曰：「機善屬文，司空張華見其文章，篇篇稱善，猶譏其作文大治。謂曰：『人之作文，患於不才；至子爲文，乃患太多也。』」

The Wenzhang zhuan says, "Lu Ji wrote well, and Zhang Hua the Minister of Works, when he saw his writings, called every piece fine, yet still found fault with them as being worked over too much. He said to him, 'When men write, the trouble is that they have not gift enough. When you write, the trouble is that you have too much.'"

《續晉陽秋》曰：「詢有才藻，善屬文。自司馬相如、王裦、揚雄諸賢，世尚賦頌，皆體則《詩》《騷》，傍綜百家之言。及至建安，而詩章大盛。逮乎西朝之末，潘陸之徒雖時有質文，而宗歸不異也。正始中，王弼、何晏好《莊》《老》玄勝之談，而世遂貴焉。至江左李充尤盛。故郭璞五言始會合道家之言而韻之。詢及太原孫綽轉相祖尚，又加以三世之辭，而《詩》《騷》之體盡矣。詢綽並爲一時文宗，自此作者悉體之。至義熙中，謝混始改。

The Xu Jin yangqiu says, "Xu Xun had gifts and fine phrasing and wrote well. From Sima Xiangru, Wang Bao, Yang Xiong and the other worthies onward, the age honored rhapsodies and eulogies, and all of them took the Shi and the Li sao as their model and took in on the side the words of the hundred schools. By the Jian'an years poetry flourished greatly. Down to the end of the Western court, though Pan Yue and Lu Ji and their sort had at times more substance or more ornament, what they took as their master was no different. In the Zhengshi years Wang Bi and He Yan loved the dark and lofty talk of Zhuangzi and Laozi, and the age came to prize it. East of the river it flourished most with Li Chong. And so Guo Pu's five-word poems were the first to gather the words of the Daoists and set them to rhyme. Xu Xun and Sun Chuo of Taiyuan honored and followed one another in this, and added the language of the three ages besides, and the body of the Shi and the Li sao was at an end. Xu Xun and Sun Chuo were both masters of letters for their time, and from then on all who wrote took them for their model. It was only in the Yixi years that Xie Hun began to change it."

《中興書》曰：「范啓字榮期，愼陽人。父堅，護軍。啓以才義顯於世，仕至黃門郎。」

The Zhongxing shu says, "Fan Qi's courtesy name was Rongqi; he was a man of Shenyang. His father Fan Jian was commander of the guard. Qi was known in the world for his gifts and his sense of right, and served up to Gentleman of the Yellow Gate."

「赤城霞起而建標，瀑布飛流而界道」，此賦之佳處。

"The red wall raises its glow and sets up a marker; the waterfall flies down in its course and divides the road." These are the fine places in the rhapsody.

劉謙之《晉紀》載安《議》曰：「謹按諡法：『一德不懈曰簡，道德博聞曰文。』易簡而天下之理得，觀乎人文，化成天下，儀之景行，猶有彷彿。宜尊號曰太宗，諡曰簡文。」

Liu Qianzhi's Jin ji carries Xie An's proposal, which says, "On looking carefully into the rules for posthumous names: 'Virtue that is one and never slack is called jian; a Way and virtue that are broad and a hearing that is wide is called wen.' It is by ease and simplicity that the truth of the world is grasped; and by looking at the patterns of men the world is transformed and made whole. Measured against his great conduct, there is still something like this in it. His honored title should be Taizong and his posthumous name Jianwen."

虎，袁宏小字也。

Hu was Yuan Hong's childhood name.

《續晉陽秋》曰：「虎少有逸才，文章絶麗，曾爲詠史詩，是其風情所寄。少孤而貧，以運租爲業。鎭西謝尚，時鎭牛渚，乘秋佳風月，率爾與左右微服泛江。會虎在運租船中諷詠，聲既淸會，辭文藻拔。非尚所曾聞，遂住聽之，乃遣問訊。答曰：『是袁臨汝郎誦詩，即其詠史之作也。』尚佳其率有勝致，即遣要迎，談話申旦。自此名譽日茂。」

The Xu Jin yangqiu says, "Hu had outstanding gifts from his youth and his writing was surpassingly beautiful. He once wrote poems on history, in which he lodged his feeling and bearing. He lost his father young and was poor, and made the carrying of grain taxes his trade. Xie Shang, General Who Guards the West, was then holding Niuzhu, and taking advantage of the fine wind and moon of autumn he went out on the river in plain clothes with his attendants on the spur of the moment. It happened that Hu was chanting in a grain boat, and his voice was clear and well pitched and his language and phrasing outstanding. Shang had never heard the like, so he stayed to listen and then sent to ask. The answer came, 'It is young master Yuan of Linru reciting poems, and they are his own poems on history.' Shang admired the free and lofty reach of them and sent at once to invite him over, and they talked till dawn. From then on his name and the praise of him grew fuller by the day."

《裴氏家傳》曰：「裴榮字榮期，河東人。父稚，豐城令。榮期少有風姿才氣，好論古今人物。撰《語林》數巻，號曰《裴子》。」檀道鸞謂裴松之，以爲啓作《語林》，榮儻別名啓乎？

The Peishi jiazhuan says, "Pei Rong's courtesy name was Rongqi; he was a man of Hedong. His father Pei Zhi was prefect of Fengcheng. Rongqi had bearing and presence and gifts and spirit from his youth, and loved to discuss the men of old and of his own day. He compiled the Yulin in several scrolls and called it the Peizi." Tan Daoluan told Pei Songzhi that it was Pei Qi who wrote the Yulin. Can it be that Rong had another name, Qi?

《中興書》曰：「萬善屬文，能談論。」《萬集》載其敘四隱四顯，爲八賢之論，謂漁父、屈原、季主、賈誼、楚老、龔勝、孫登、嵇康也。其旨以處者爲優，出者爲劣。孫綽難之，以謂體玄識遠者，出處同歸。文多不載。

The Zhongxing shu says, "Xie Wan wrote well and could talk and argue." The collected works of Wan carry his account of four who withdrew and four who came forward, making the discussion of the eight worthies: the Fisherman, Qu Yuan, Jizhu, Jia Yi, the old man of Chu, Gong Sheng, Sun Deng, and Ji Kang. Its purport makes those who stayed hidden the better and those who came forward the worse. Sun Chuo raised objections to it, holding that for a man who embodies the dark and sees far, coming forward and staying hidden come to the same thing. The text is long and is not given here.

《顧氏譜》曰：「夷字君齊，呉郡人。祖廞，孝廉。父霸，少府卿。夷辟州主簿，不就。」

The Gushi pu says, "Gu Yi's courtesy name was Junqi; he was a man of Wujun. His grandfather Gu Xin was recommended as filial and incorrupt, and his father Gu Ba was Chamberlain for the Palace Revenues. Yi was called to be Recorder of the province but did not take it up."

《續晉陽秋》曰：「宏從温征鮮卑，故作《北征賦》，宏文之髙者。」

The Xu Jin yangqiu says, "Hong followed Wen on the campaign against the Xianbei, and so wrote the Beizheng fu, which is among the highest of Hong's writings."

《宏集》載其賦云：「聞所聞於相傳，云獲麟於此野。誕靈物以瑞德，奚授體於虞者。悲尼父之慟泣，似實慟而非假。豈一物之足傷，實致傷於天下。感不絶於余心，溯流風而獨寫。」《晉陽秋》曰：「宏嘗與王珣、伏滔同侍温坐，温令滔讀其賦，至『致傷於天下』，於此改韻。云：『此韻所詠，慨深千載。今於「天下」之後便移韻，於寫送之致，如爲未盡。』滔乃云：『得益「寫」一句，或當小勝。』桓公語宏：『卿試思益之。』宏應聲而益，王伏稱善。」

The collected works of Hong carry that rhapsody, which says, "I have heard what is heard from what men hand down, that a lin was taken in this wild. A holy creature was born to be a sign of virtue; why then did it give up its body to a hunter? I grieve at the weeping of Confucius, for it was a true weeping and no pretense. How should the hurt of one creature be enough for that? The hurt had truly come upon the whole world. The feeling never ends in my heart; I go up against the flowing wind and pour it out alone." The Jin yangqiu says, "Hong was once attending Wen along with Wang Xun and Fu Tao, and Wen had Fu Tao read out the rhapsody. At the words 'the hurt had come upon the whole world' the rhyme changed. Fu Tao said, 'What this rhyme sings of goes a thousand years deep in its feeling. Now the rhyme shifts right after the words the whole world, and for the sense of pouring it all out it seems not to have said the whole.' Then he said, 'If a line were added with xie, it might be a little better.' Lord Huan said to Hong, 'Try thinking of something to add, sir.' Hong added it at the word, and Wang and Fu called it fine."

《中興書》曰：「曹毗字輔佐，譙國人，魏大司馬休曾孫也。好文籍，能屬詞，累遷太學博士、尚書郎、光祿勳。」

The Zhongxing shu says, "Cao Pi's courtesy name was Fuzuo; he was a man of Qiaoguo, a great-grandson of Cao Xiu, Grand Marshal of the Wei. He loved writings and books and was good at making phrases, and through a series of posts he rose to Erudite of the Imperial Academy, gentleman of the Masters of Writing, and Superintendent of the Imperial Household."

《論語》曰：「孔子式負版者。」鄭氏注曰：「版，謂邦國籍也。負之者，賤隸人也。」

The Lunyu says, "Confucius bowed from his carriage to the man who carried the registers." Master Zheng's note says, "The registers are the household rolls of the state. The one who carries them is a menial of low rank."

宏以夏侯太初、何平叔、王輔嗣爲正始名士，阮嗣宗、嵇叔夜、山巨源、向子期、劉伯倫、阮仲容、王濬仲爲竹林名士，裴叔則、樂彦輔、王夷甫、庾子嵩、王安期、阮千里、衞叔寶、謝幼輿爲中朝名士。

Yuan Hong took Xiahou Taichu, He Pingshu, and Wang Fusi for the famous men of the Zhengshi years; Ruan Sizong, Ji Shuye, Shan Juyuan, Xiang Ziqi, Liu Bolun, Ruan Zhongrong, and Wang Junzhong for the famous men of the Bamboo Grove; and Pei Shuze, Yue Yanfu, Wang Yifu, Yu Zisong, Wang Anqi, Ruan Qianli, Wei Shubao, and Xie Youyu for the famous men of the middle court.

《續晉陽秋》曰：「珣學渉通敏，文髙當世。」

The Xu Jin yangqiu says, "Wang Xun's learning ranged wide and he was quick and clear, and his writing stood high in his age."

《温別傳>曰：「温以太和四年上疎自征鮮卑。」

The Wen biezhuan says, "In the fourth year of Taihe, Wen sent up a memorial and went himself against the Xianbei."

胡奴，陶範。別見。

Hunu is Tao Fan. He appears elsewhere.

《續晉陽秋》曰：「宏爲大司馬記室參軍，後爲《東征賦》，悉稱過江諸名望。時桓温在南州，宏語衆云：『我決不及桓宣城。』時伏滔在温府，與宏善，苦諫之，宏笑而不答。滔密以啓温，温甚忿，以宏一時文宗，又聞此賦有聲，不欲令人顯聞之。後遊靑山飲酌，既歸，公命宏同載，衆爲危懼。行數里，問宏曰：『聞君作《東征賦》，多稱先賢，何故不及家君？』宏答曰：『尊公稱謂，自非下官所敢專，故未呈啓，不敢顯之耳。』温乃云：『君欲爲何辭？』宏即答云：『風鑒散朗，或搜或引。身雖可亡，道不可隕。則宣城之節，信爲允也。』温泫然而止。」二説不同，故詳載焉。

The Xu Jin yangqiu says, "Hong was recording adjutant to the Grand Marshal, and later wrote the Dongzheng fu, in which he named all the men of note who had crossed the river. At that time Huan Wen was in the southern province, and Hong said to everyone, 'I shall certainly never come up to Huan of Xuancheng.' Fu Tao was then in Wen's office and was on good terms with Hong, and he warned him hard, but Hong laughed and did not answer. Fu Tao reported it quietly to Wen, and Wen was very angry; but since Hong was a master of letters for his time and the rhapsody was said to be famous, he did not wish it to become widely known. Later, after an outing to Qingshan with wine, when they were coming back the duke ordered Hong to ride with him, and everyone feared for him. When they had gone a few li he asked Hong, 'I hear you wrote the Dongzheng fu and named many worthies of the past. Why did you leave out my father?' Hong answered, 'How your honored father should be named is not a thing your servant would dare to settle alone, and so I have not yet submitted it or dared to make it public.' Wen then said, 'What words would you use?' Hong answered at once, 'His bearing and discernment were open and bright; now he sought men out, now he drew them on. His body might be lost, but the Way could not fall.' And he added, 'This is the steadfastness of the duke of Xuancheng, and it is truly fitting.' Wen was moved to tears and let the matter drop." The two accounts do not agree, and so both are given in full.

《中興書》曰：「愷之博學有才氣，爲人遲鈍而自矜尚，爲時所笑。」宋明帝《文章志》曰：「桓温云：『顧長康體中癡黠各半，合而論之，正平平耳。』世云有三絶，畫絶、文絶、癡絶。」《續晉陽秋》曰：「愷之矜伐過實，諸年少因相稱譽，以爲戲弄。爲散騎常侍，與謝瞻連省，夜於月下長詠，自云得先賢風制，瞻毎遙贊之。愷之得此，彌自力忘倦。瞻將眠，語搥腳人令代，愷之不覺有異，遂幾申旦而後止。」

The Zhongxing shu says, "Gu Kaizhi studied widely and had gifts and spirit, but he was slow and dull by nature and yet boasted and set himself high, so that the men of the day laughed at him." Emperor Ming of the Song's Wenzhang zhi says, "Huan Wen said, 'In Gu Changkang, folly and cunning are half and half; put them together and he is just middling.' The world says he had three surpassing things: surpassing painting, surpassing writing, and surpassing folly." The Xu Jin yangqiu says, "Gu Kaizhi boasted beyond the truth, and the young men would praise him for it to make sport of him. He was Cavalier Attendant-in-ordinary and his office adjoined Xie Zhan's, and at night he would chant long under the moon and say of himself that he had caught the manner and the measure of the worthies of old, and Xie Zhan would always praise him from afar. When Gu Kaizhi had this he pressed on all the harder and forgot to be tired. When Xie Zhan was going to sleep he told the man who kneaded his legs to take his place, and Gu Kaizhi never noticed the difference, and so went on almost until dawn before he stopped."

《續晉陽秋》曰：「仲文雅有才藻，著文數十篇。」

The Xu Jin yangqiu says, "Zhongwen had elegance of gift and phrasing, and wrote several dozen pieces."

亮，別見。

Bo Liang appears elsewhere.

丘淵之《文章敘》曰：「豹字士蔚，陳郡人。祖耽，歴陽太守。父質，琅邪内史。豹隆安中著作佐郎，累遷太尉長史、丹陽尹。義熙九年卒。」

Qiu Yuanzhi's Wenzhang xu says, "Yuan Bao's courtesy name was Shiwei; he was a man of Chenjun. His grandfather Yuan Dan was Governor of Liyang and his father Yuan Zhi was administrator of Langye. In the Long'an years Bao was assistant in the Bureau of Composition, and through a series of posts he rose to senior administrator to the Grand Commandant and Governor of Danyang. He died in the ninth year of Yixi."

《續漢書》曰：「固字孟堅，右扶風人。幼有俊才，學無常師，善屬文，經傳無不究覽。」

The Xu Han shu says, "Ban Gu's courtesy name was Mengjian; he was a man of Youfufeng. He had outstanding gifts as a child, in learning he kept to no one master, he wrote well, and there was no classic or commentary he had not searched through."

The text has 博亮, taken as an error for 傅亮 (Fu Liang). Elsewhere in this book, at sn-07, 傅亮 is likewise rendered Fu Liang. — translator

《中興書》曰：「胤字茂祖，譙國人。祖沖，太尉。父嗣，江州刺史。胤少有淸操，以恬退見稱，仕至中書令。玄敗，徙安成郡，後見誅。」

The Zhongxing shu says, "Huan Yin's courtesy name was Maozu; he was a man of Qiaoguo. His grandfather Huan Chong was Grand Commandant and his father Huan Si Inspector of Jiangzhou. Yin had pure principles from his youth and was praised for his quiet withdrawal, and served up to Director of the Secretariat. When Huan Xuan fell he was moved to Ancheng commandery, and was later put to death."

睹，王爽小字也。《中興書》曰：「爽字季明，恭第四弟也。仕至侍中，恭事敗，贈太常。」

Du was Wang Shuang's childhood name. The Zhongxing shu says, "Wang Shuang's courtesy name was Jiming; he was Wang Gong's fourth younger brother. He served up to Palace Attendant, and when Wang Gong's cause failed he was granted the title of Chamberlain for Ceremonials."

《晉安帝紀》曰：「玄文翰之美，髙於一世。」《玄集》載其誄敘曰：「隆安二年九月十七日，前將軍、靑兗二州刺史、太原王孝伯薨。川岳降神，哲人是育。既爽其靈，不貽其福。天道茫昧，孰測倚伏？犬馬反噬，豺狼翹陸。嶺摧髙梧，林殘故竹。人之云亡，邦國喪牧。於以誄之，爰旌芳郁。」文多不盡載。

The Jin Andi ji says, "The beauty of Huan Xuan's writing stood high in his age." The collected works of Xuan carry the preface to the dirge, which says, "On the seventeenth day of the ninth month in the second year of Long'an, Wang Xiaobo of Taiyuan, General of the Van and Inspector of the two provinces Qingzhou and Yanzhou, died. Rivers and peaks sent down a spirit and raised up a man of wisdom, and having made his spirit bright they gave him no good fortune with it. The way of Heaven is dim and far; who can measure what leans on what and what lies hidden beneath? Dogs and horses turn and bite, and jackals and wolves stalk about with their heads high. On the ridge the tall paulownia is broken, and in the grove the old bamboo is torn. A man is gone, and the state has lost its shepherd. With this dirge I set forth his fragrance." The text is long and is not given in full.

《玄別傳》曰：「玄既克殷仲堪，後楊佺期，遣使諷朝廷，朝廷以玄都督八州，領江州、荊州二刺史。」

The Xuan biezhuan says, "After Huan Xuan had beaten Yin Zhongkan and then Yang Quanqi, he sent an envoy to hint at it to the court, and the court made Xuan military commander of eight provinces and had him hold the posts of Inspector of Jiangzhou and of Jingzhou."

別。

He appears elsewhere.

《續晉陽秋》曰：「牢之字道堅，彭城人，世以將顯。父遁，征虜將軍。牢之沈毅多計數，爲謝玄參軍。苻堅之役，以驍猛成功。及平王恭，轉徐州刺史。桓玄下都，以牢之爲前鋒，行征西將軍。玄至歸降，用爲會稽内史。欲解其兵，奔而縊死。」

The Xu Jin yangqiu says, "Liu Laozhi's courtesy name was Daojian; he was a man of Pengcheng, of a family known for generations as generals. His father Liu Dun was General Who Conquers the Caitiffs. Laozhi was steady and firm and full of stratagems, and became adjutant to Xie Xuan. In the campaign against Fu Jian he won merit by his dash and fierceness. When Wang Gong had been put down, he was moved to Inspector of Xuzhou. When Huan Xuan came down to the capital, Laozhi was made the vanguard and acted as General Who Conquers the West. When Xuan arrived he surrendered to him, and was made Clerk of the Interior of Kuaiji. When they meant to take his troops from him he fled and hanged himself."