Kong Cong Zi (孔叢子) · Volume 5

季夏既望暑往涼還逍遙諷誦遂歴東園周旋覽觀憇於南藩覩茲茂蓼結葩吐榮猗那隨風緑葉紫莖爰有蠕蟲厥狀似螟群聚其間食之以生於是悟物託事推況乎人幼長斯蓼莫或知辛膏梁之子豈曰不雲惟非徳非義不以為家安逸無心如禽獸何逸必致驕驕必致亡匪惟辛苦乃丁大殃

In the late summer, after the fifteenth, the heat was departing and coolness returning. Strolling and reciting verses, I passed through the east garden, wandered about looking at things, and rested by the southern fence. I saw the lush smartweed there, in bloom and flower, swaying gracefully in the wind, with green leaves and purple stems. There were also worms there, shaped like borers, gathered in swarms inside it and living by eating it. I was struck by the thing, and drew a comparison to people: from small to grown, living in this smartweed, none of them knows its pungency. Sons of rich and noble families, can it not be said of them? They are neither of virtue nor of righteousness, and do not make a family by it; at ease with no purpose, how are they different from birds and beasts? Ease surely leads to arrogance, and arrogance surely leads to ruin. It is not only hardship, but great calamity that they meet.

臧報侍中相知忿俗儒淫辭冒義有意欲校亂反正由來乆矣然雅達博通不世而出流學守株比肩皆是眾口非非正將焉立每獨念至此夙夜反側誠懼仁弟道非信於世而以獨知為愆也人之所欲天必從舊章潛於壁室正於紛擾之際欻爾而見俗儒結舌古訓復申豈非聖祖之靈慾令仁弟贊明其道以闡其業者哉且曩雖為今學亦多所不信唯聞尚書二十八篇取象二十八宿謂為至然也何圖古文乃有百篇邪如堯典説者以為堯舜同道弟素常以為雜有舜典今果如所論及成王道雷風周公信自在俗儒群驅狗吠雷同不得其髣髴惡能明聖道之真乎知以今讐古之篆推科斗已定五十餘篇併為之傳云其餘錯亂文字摩防不可分了欲垂待後賢誠合先君闕疑之義顧惟世移名制改變文體義類轉益難知以弟博洽溫敏既善推理又習其書而猶尚絶意莫肯垂留三思縱使來世亦有篤古碩儒其若斯何嗚呼惜哉先王遺典缺而不補聖祖之業分半而泯後之君子將焉取法假令顔閔不歿遊夏更生其豈然乎不得已已貴復申之

Zang reported to the Palace Attendant: We understand each other, and have long resented how vulgar scholars use licentious words to offend righteousness, and long had the intention of correcting the confusion and returning to what is right. But refined and broadly learned people do not appear in every age, while the hidebound current schools stand shoulder to shoulder. When so many mouths deny it, where will what is right stand? Each time I think of this alone, I toss and turn day and night, truly afraid that my younger brother's Way will not win trust in the world, and that knowing alone will only bring blame. What people desire, Heaven will surely grant. The old texts lay hidden in the wall chamber and suddenly appeared amid the confusion; vulgar scholars were tongue-tied, and the ancient teachings were made clear again; could it not be that the spirit of our sage ancestor wished my younger brother to help elucidate that Way and open up that undertaking? Moreover, though earlier I worked in the New Text learning, there was much I did not believe, only having heard that the twenty-eight chapters of the Book of Documents modeled the twenty-eight lunar mansions, and thinking that was all; how could I have imagined that the Old Text actually had a hundred chapters? As for the Canon of Yao, commentators held that Yao and Shun shared the same Way, and my younger brother had always thought it contained parts of the Canon of Shun mixed in, and now it is indeed as he argued. And as for King Cheng meeting thunder and wind, with the Duke of Zhou's sincerity manifest, the vulgar scholars rose up barking in unison like dogs, and could not grasp even a likeness of it; how could they understand the truth of the sage's Way? I knew to collate the Old Text in tadpole script with the New Text and trace the tadpole forms, and have already set down over fifty chapters with commentaries. The remaining confused texts are worn and cannot be distinguished, and I wish to leave them for later worthies, which truly accords with our late father's principle of leaving doubtful points open. But I think of how the world has shifted, names and systems have changed, and the style and categories of meaning become ever harder to know. With my younger brother's breadth, gentleness and quickness, you are both good at reasoning and familiar with those books, yet you are still firmly unwilling to leave a place for a second thought. Even if later ages have scholars devoted to antiquity, what could they do about this? Alas, what a pity! The surviving canons of the former kings are left incomplete and unmended, half of the sage ancestor's work is lost and extinguished, and where will later gentlemen take their model from? If Yan Hui and Min Ziqian had not died, and Ziyou and Zixia were born again, would it be like this? There is no choice, no choice; what matters is to make it clear again.

告琳頃來聞汝與諸友書講肄學傳滋滋晝夜衎衎不怠善矣人之進道惟問其志取必以漸勤則得多山霤至柔石為之穿蠍蟲至弱木為之弊夫霤非石之鑿蠍非木之鑽然而能以微脆之形陷堅剛之體豈非積漸之致乎訓曰徒學知之未可多履而行之乃足佳故學者所以飾百行也侍中子國明達淵博雅學絶倫言不及利行不欺名動遵禮法少小長操故雖與群臣並叅侍見待崇禮不供防事獨得掌御唾壺朝廷之士莫不榮之此汝親所見詩不云乎毋念爾祖聿修厥徳又曰操斧伐柯其則不逺逺則尼父近則子國於以立身其庶矣乎

To Lin: I have heard recently that you and your friends discuss and practice learning and pass on the work, diligent day and night, cheerful and untiring; that is good. A person's advance in the Way depends only on his aim. One must seek gradually, and diligence yields much. Dripping water in the mountains is extremely soft, yet stone is pierced by it; the wood-boring insect is extremely weak, yet wood is ruined by it. Dripping water is not a chisel for cutting stone, and the insect is not a drill for boring wood, but they can sink a fragile form into a hard body; is that not the result of gradual accumulation? The teaching says: to learn and know alone is still not much; to carry out and practice is enough to be good. So scholars use learning to refine all their conduct. The Palace Attendant Ziguo is clear-minded, broad and deep, with elegant learning without equal; his speech does not touch on profit, his conduct does not cheat for fame, his movements keep to rites and law, and since youth he has formed his integrity. So though he attends and is received with the other ministers, he is treated with lofty courtesy, is not given miscellaneous tasks, and alone is entrusted with the imperial spittoon, and none among the officials of the court does not regard him as honored. This you have seen with your own eyes. Does the Book of Odes not say: "Do not just think of your ancestors; cultivate their virtue." And also: "Holding an axe to cut an axe handle, the pattern is not far." Far away is Father Ni (Confucius), near is Ziguo; take them as the basis for establishing yourself, and that may be enough.

臧子琳位至諸吏亦博學問琳子黃厥徳不修失侯爵大司徒光以其祖有功德而邑土廢絶分所食邑三百戸封黃弟茂為闗內侯茂子子國生子卯為諸生特善詩禮而傳之子卯生仲驩為博士農守善春秋三傳公羊穀梁訓諸生仲驩生子立善詩書少遊京師與劉歆友善嘗以清論譏貶史丹史丹諸子並用事為是不仕以詩書教於闕里數百人子立生子元以郎校書時歆大用事而子元校書七年官不益故或譏以為不恤於進取唯揚子云善之子元生子建與崔義防相善長相親也義仕王莽為建新大尹數以世利勸子建仕子建答曰吾有布衣之心子有袞冕之志各從所好不亦善乎且昔與子防同志故相友也今子以富貴為榮而吾以貧賤為樂志已乖矣乖而相友非中情也請與子辭遂歸鄉里【崔義當作毅字】光武中興天下未悉從化董憲彭豐等部眾於鄒魯之間郡守上黨鮑府君君長患之是時闕里無故荊棘叢生一旦自闢廣千數百步從舊講堂坦然至里門府君大驚謂子建曰豈卿先君欲令太守行饗禮助太守誅惡耶子建對曰其然府君曰為之奈何對曰庠序之儀廢來乆矣今誠修之民必觀焉且憲豐為盜或聚或散非有堅固部曲也若行饗射之禮內為禽之之備外示以簡易憲等無何依眾觀化可因而縛也府君從之用格憲等子建生仁以文學為議郎博士南海太守生子豐子豐以學行聞三府交命委質司空拜髙第御史建初元嵗大旱天子憂之問群臣政教得失子豐乃上疏曰臣聞為不善而災報得其應也為善而災至遭時運也陛下即位日新視民如傷而不幸耗旱時運之防爾非政教之所致也昔成湯遭旱因自責省故散積減御損膳而大有年意者陛下未為成湯之事焉天子納其言而從之三日雨即降轉拜黃門侍郎典東觀事子豐生子和【史作孔僖字仲和此書葢孔氏子孫所作故不書名】大中大夫鮑彥曰人之性分氣度不同有體貌亢疏色厲矜莊儀容氷栗似若能斷而當事少決不遂其為者或性靜不與俗競氣不勝辭似若無能而涉事不顧臨危不撓者是為似若彊焉而不能勝似若弱焉而不可奪也君子觀之以表推內察容而度心所以得之也若是似類相亂如何取實乎子豐曰夫人者患在不察也人之所綜物才志也慮協於理固以守之此之謂彊知足以通變明足以破偽情足以審疑果足以必志固可以先事而成功矣即所謂寛柔內思不報無道之彊豈待形氣之助乎若乃貌厲內荏髙氣亢戾多意倨跡理不充分業不一定執志不果此謂剛愎非彊者也是故君子欲必其行由是論之彊弱之分不取於氣色明矣必也察志在觀其履事乎非定計於內而敏發於外孰能稱此彊名乎哉

Kong Zang's son Kong Lin rose to the office of Attendant Official and was also learned and fond of asking questions. Kong Lin's son Kong Huang did not cultivate virtue and lost the marquisate. The Grand Minister of Education Kong Guang, because his ancestors had merit and virtue and the fief was cut off, divided off three hundred households of the fief and enfeoffed Kong Huang's younger brother Kong Mao as Marquis Within the Passes. Kong Mao's son Ziguo had a son Zimao, who was a student and was especially skilled in the Odes and the Rites, which he passed on to later generations. Zimao begot Zhongxun, who was an Erudite and governor of Hongnong, skilled in the Three Commentaries of the Spring and Autumn Annals, the Gongyang and the Guliang, and taught students. Zhongxun begot Zili, who was skilled in the Odes and the Documents, traveled in his youth to the capital and was on good terms with Liu Xin, and once used pure discourse to criticize Shi Dan. Shi Dan's sons all held power, so he did not take office and taught several hundred people the Odes and Documents at Queli. Zili begot Ziyuan, who collated books as a gentleman. At that time Liu Xin was very powerful, and Ziyuan collated books for seven years without promotion, so some mocked him for not caring about advancement, and only Yang Ziyun praised him. Ziyuan begot Zijian, who was on good terms with Cui Yi in youth and grew close as adults. Cui Yi served under Wang Mang as governor of Jianxin, and repeatedly urged Zijian with worldly advantage to take office. Zijian replied: "I have the heart of a commoner, and you have the ambition of robes and crowns; each follows what he likes, is that not fine? Moreover, in the past I befriended you because we shared aims in youth; now you take wealth and rank as glory and I take poverty and lowliness as joy, so our aims have parted. To keep company when aims have parted is not heartfelt. Please let me take leave of you." Then he returned to his village. [The character 义 in Cui Yi's name should be read as 毅.] When Emperor Guangwu restored the dynasty, the world was not yet fully pacified, and Dong Xian, Peng Feng and others had their forces between Zou and Lu. The prefect, Lord Bao of Shangdang, was worried. At that time at Queli thorns grew thick without reason, and one day opened of themselves, a broad way of over a thousand paces, running smoothly from the old lecture hall to the village gate. The prefect was astonished and said to Zijian: "Might this be your late ancestor wishing the prefect to hold a banquet ceremony and help the prefect put down evil?" Zijian answered: "So it is." The prefect said: "What should be done?" He answered: "The rites of the local schools have long been abandoned. If you now truly practice them, the people will surely come to watch. Moreover, Dong Xian and Peng Feng are bandits, sometimes gathering and sometimes scattering, with no solid units. If you hold the banquet and archery rites, preparing inside to seize them while showing simplicity outside, Xian and the others, relying on the crowd to come and observe the transformation without reason, can be bound at the opportunity." The prefect followed this, and thereby captured Dong Xian and the others. Zijian begot Kong Ren, who by literary learning served as palace counselor, Erudite, and prefect of Nanhai, and begot Zifeng. Zifeng was known for learning and conduct, was summoned in turn by the Three Offices, and took service under the Minister of Works, and was appointed a top-ranked censor. In the first year of Jianchu there was a great drought, and the Son of Heaven was worried and asked his officials about the successes and failures of government and teaching. Zifeng then submitted a memorial saying: "Your servant has heard that when evil is done and calamity comes in return, one receives what corresponds; when good is done and calamity arrives, one meets the turn of fortune. Your Majesty has newly ascended the throne and renews each day, regards the people as if looking at the wounded, yet unfortunately there is drought; this is merely how fortune runs, not caused by government and teaching. In the past Tang met with drought, and therefore blamed himself and examined his conduct, so he dispersed his stores, reduced the imperial supplies and cut his meals, and there was a great harvest. I think Your Majesty has not yet done what Tang did." The Son of Heaven adopted his words and followed them, and rain fell in three days. He was transferred to be Gentleman of the Yellow Gate, in charge of the Eastern Lodge. Zifeng begot Zihe [the histories write Kong Xi, courtesy name Zhonghe. This book was probably written by descendants of the Kong family, so names are not written]. The Grand Palace Grandee Bao Yan said: "People differ in disposition and bearing: some are lofty and aloof in appearance, stern in color and dignified, with a bearing that is chill like ice, seeming able to decide, yet when facing affairs make few decisions and cannot accomplish what they set out to do; some are of a profoundly quiet nature, who do not contend with the world, whose qi does not overcome their words, seeming incapable, yet in affairs have no regard for themselves and do not bend in danger. These seem strong yet cannot prevail, and seem weak yet cannot be overcome. The gentleman observes, inferring the inside from the outside and judging the heart from the countenance, and so can get it right. If such resemblances confuse one another, how can one grasp the reality?" Zifeng said: "The trouble with people is failing to examine. What people deal with are things, talents and aims. When thought accords with principle and one holds firm, this is called strength. Knowledge enough to cope with change, clarity enough to break falsehood, feeling enough to settle doubt, resolve enough to carry out one's aim, one can succeed before the matter arises. This is what is meant by the strength of being broad and gentle inside and thoughtful, not repaying the unjust; why need it wait for form and qi to help? As for those who look stern but are weak inside, with high spirits and haughty temper, many ideas and arrogance, principle not sufficient, work not settled, and resolve not carried through, this is called stubbornness, not strength. So the gentleman requires his conduct. From this it is clear that the distinction of strong and weak is not taken from air and color. To examine one's aim is to look at how he does things. One who does not settle plans inside and issue them swiftly outside, who can call him strong?"

子豐曰夫物有定名而論有一至是故有可以一言而得其極雖十言不能奪者惟析理即實為得不以濫麗費辭為賢也然而世俗之人聰達者寡隨聲者眾持論無主俯仰為資因貴勢而附從托浮説以為定不求之於本不考之於理故冗長溷殽之言而眾莫能折其中所以為口實而無得也夫論辨者貴其能別是非之理非巧説之謂也當要者訥言得理此乃辨也聽者由弗之察辭氣支離取喻多端幸較以類理不應實而聽者因形飾偽徒贊然之是所謂以巧辭多喻為辨而莫識一言之別實者也人皆欲剖析分理揆度真偽固不知所以精之如自為得其謬惑莫之甚焉是故舉多敗事而寡特之知困於群醜也夫聰者不可亂以淫聲明者不可以邪色而世人不必聰明故有氣勢者益得之半無此二者損得之半也

Zifeng said: "Things have fixed names, and an argument has one ultimate point. So there are those who can reach the ultimate point in one sentence, which even ten sentences cannot overturn; only analyzing the principle of things and grounding it in reality counts, and one does not regard wasteful ornate phrases as worthy. But among ordinary people, the clear-sighted are few and those who follow the sound are many; their arguments lack independent views, they bend up and down for capital, attach themselves to power and influence, rely on floating talk as settled, not seeking it in the root or examining it by principle, so that long, mixed-up talk cannot be settled by the crowd, and becomes a pretext with nothing gained. What is prized in debate is being able to distinguish the principle of right and wrong, not clever speech. At the crucial point, being slow of speech yet grasping the principle is true debate. Listeners still do not examine; the wording is fragmented, the analogies many, and by luck comparison by kind is used, yet the principle does not match reality, and listeners, taken in by the form and ornament, simply sigh in admiration and take it as so. This is what is called taking clever words and many analogies as debate, without recognizing that one sentence can distinguish reality. People all want to analyze and divide principles and gauge true from false, yet at root do not know the method of precise examination, and seem to think they have got it; no delusion is greater than that. So undertakings often fail, while a few outstanding minds are trapped among the crowd of the ugly. The sharp-eared cannot be disturbed by licentious sounds, and the clear-sighted cannot be blinded by depraved colors; but the people of the world are not necessarily sharp and clear, so the powerful have half of it and those without these two have the other half."

子豐善於經學不好諸家書鮑彥與子豐名齊而業殊故謂子豐曰家書多才辭莫過淮南也讀之令人斷氣方自知為陋爾子豐曰試説其最工不可及者彥曰君子有酒小人鼔缶雖不可好亦不可醜此語何如子豐曰不急爾彥曰且效作此語子豐曰君子樂醼小人擊抃雖不足貴亦不可賤君子舞象小人擊壌上化使然又何足賞吾能作數十曲但無益於世故不為爾鮑子於是屈而無辭

Zifeng was skilled in the classics and did not like the books of the various schools. Bao Yan and Zifeng were equal in fame but different in studies, so he said to Zifeng: "Among the books of the family, none exceeds the Huainanzi in richness of talent and diction. Reading it takes one's breath away, and I knew how crude I was." Zifeng said: "Try citing the most skillful and unattainable part." Bao Yan said: "'The gentleman has wine, the petty man beats the earthen jar. Though it cannot be loved, it also cannot be despised.' What do you say to these words?" Zifeng said: "Not so urgent." Bao Yan said: "Try imitating words like these." Zifeng said: "The gentleman enjoys feasting, the petty man claps and beats time. Though not enough to be valued, they also cannot be despised. The gentleman dances the Xiang dance, the petty man plays the toss game. It is the transformation from above that makes it so, so why need there be a reward? I can write dozens of pieces, but they are of no benefit to the world, so I do not." Master Bao then gave in and had no words.

先生名竒字子異其先魯人即褒成君次孺第二子之後也【孔覇字次孺】家於茂陵以世學之門未嘗就逺方師也唯兄君魚少從劉子駿受春秋左氏傳具於講業最明精究其義子駿自以才學不若也其或訪經傳於子駿輙曰幸問孔君魚吾已還從之諮道矣由是大以春秋見稱當世【孔奮字君魚覇之曽孫】王莽之末君魚避地至大河之西依大將竇融為家常為上賔從容以論道為事是時先生年二十一矣每與其兄議學其兄謝服焉及世祖即阼君魚乃仕官至武都太守闗內侯以清儉聞海內先生雅好儒術淡忽榮祿不願從政遂刪撮左氏傳之難者集為義詁發伏闡幽贊明聖祖之道以袪後學者書未畢而早世不永宗人子通痛其不遂惜茲大訓不行於世乃校其篇目各如本第並序答問凡三十一卷將來君子倘肯遊意幸詳録之焉

The master was named Qi and styled Ziyi; his forebears were men of Lu, descendants of the second son of the Lord of Baocheng, Ciru. [Kong Ba's courtesy name was Ciru.] His home was at Maoling, and because it was a family of hereditary learning, he never went far to seek a teacher. Only his elder brother Junziyu in youth followed Liu Zijun to study the Zuo Commentary on the Spring and Annals, and was the clearest in teaching and thoroughly examined its meaning. Zijun himself thought his talent and learning were not equal to his, and when people came to Zijun to ask about the classics and commentaries, he always said: "Fortunately you asked Master Kong Yu; I have already turned to him myself for guidance." Therefore he was greatly praised for the Spring and Autumn Annals in his time. [Kong Fen, courtesy name Junyu, was a great-grandson of Kong Ba.] At the end of Wang Mang's reign, Junyu took refuge west of the Great River and attached himself to the general Dou Rong as a household member, often being treated as a chief guest and calmly taking the discussion of the Way as his business. At this time the master was twenty-one, and each time he discussed learning with his elder brother, his brother yielded to him. When Emperor Shizu took the throne, Junyu began to take office, rising to prefect of Wudu and Marquis Within the Passes, and was known across the seas for purity and frugality. The master loved the Confucian arts, took honor and salary lightly, and did not wish to enter government, and so condensed the difficult places in the Zuo Commentary into the Yigu (Meanings and Glosses), uncovering what was hidden and illuminating what was obscure, helping to elucidate the sage ancestor's Way and dispel the doubts of later students. The book was not finished when he died early, not living long. His clansman Zitong grieved that he had not completed it and regretted that this great teaching could not circulate in the world, so he collated the chapters, each in its original order, together with a preface and questions and answers, thirty-one scrolls in all. If gentlemen in the future are willing to take note, I hope they will record it in detail.

元和二年三月孝章皇帝東巡過魯幸闕里以太牢祠聖師作六代之樂天子升廟西面群臣在庭北面皆再拜天子進爵而後坐乃召諸孔丈夫年二十以上者六十三人臨賜酒飯子和自陳曰臣草莽所蔽才非干時行非絶倫托備先聖嗣世名學家陛下謬加拔擢微臣蘭臺令史防值車駕東巡先禮聖師猥以餘福惠及臣宗誠非碎首所能報謝詔曰治何經對曰為詩書頗涉禮傳詔曰今日之防寧於卿宗有光榮乎對曰非所敢當也臣聞明王聖主莫不尊師而貴道今陛下尊臣祖之靈貴臣祖之道親屈萬乗辱臨敝裡此乃陛下所以崇聖也若夫顧其遺嗣得與群臣同受釐福此乃陛下愛屋及烏惠下之道所以崇徳作聖臣宗弗與於光榮非所敢承天子嘆曰非聖者子孫惡有斯言遂拜子和郎中詔隨車駕賜孔氏男女錢帛子和從還京師遂校書東觀其年十二月為臨晉令其友崔駰以其家卦林占之謂為不吉語子和曰盍辭乎【漢崔篆嘗著易林篆乃駰之祖故曰家】答曰學不為人仕不擇官所以為吉也且卜以決疑不疑何卜吉防由人而由卦林乎徑往之官三年秋八月天子巡后土登龍門子和自請從行在所天子識其狀貌燕見移時賜帛十端還而九月既望寢疾不瘳乃命其二子留塟焉二子長曰長彥年十有二次曰季彥年十嵗父之友西洛人姚進先有道徵不就養志於家長彥季彥常受教焉既除防則苦身勞力以自衣食家有先人遺書兄弟相勉諷誦不倦於時蒲阪令汝南許君然造其宅勸使歸魯奉車二乗辭曰載柩而返則違父遺命舍父而去則心所不忍君然曰以孫就祖於禮為得子無疑答曰若以死有知也祖猶有鄰宗族父獨留此不亦劇乎吾以定矣遂還其車於是甘貧味道研精墳典十餘年間防徒數百故時人為之語曰魯國孔氏好讀經兄弟講誦皆可聽學士來者有聲名不過孔氏那得成長彥頗隨時為今學【其時多為章句學】季彥壹其家業兼修史漢不好諸家之書

In the third month of the second year of Yuanhe, Emperor Xiaozhang toured eastward and passed through Lu, and his carriage came to Queli, where he sacrificed to the Sage Teacher with the grand sacrifice of ox, sheep and pig, and the music of the Six Dynasties was performed. The Son of Heaven ascended to the temple facing west, and the officials in the courtyard faced north, all bowing twice. The Son of Heaven offered the cup and then sat down, and then summoned sixty-three male members of the Kong family aged twenty or older, and personally bestowed wine and food. Zihe presented himself and said: "Your servant was hidden among the weeds, my talent unable to serve the times, my conduct not outstanding, and I have claimed to be a descendant of the former sage, famed for learning through the generations. By Your Majesty's mistaken promotion, your servant became a clerk of the Orchid Terrace. It happened that the imperial carriage was touring eastward, first paying respects to the Sage Teacher, and the surplus blessings have extended to my clan, which is truly beyond what I could repay by smashing my head." The emperor asked in a decree: "What classics do you study?" He answered: "I study the Odes and the Documents, and also have some acquaintance with the Rites and their commentaries." The emperor said: "Does today's gathering bring glory to your clan?" He answered: "I dare not accept that. Your servant has heard that no enlightened king or sage ruler has failed to honor teachers and value the Way. Now Your Majesty honors the spirit of your servant's ancestor and values my ancestor's Way, personally lowering yourself, ruler of ten thousand chariots, to visit my humble village; this is how Your Majesty honors the sage. As for taking thought for his surviving descendants, so that they may share with the officials the blessing of the sacrificial remains, this is Your Majesty's way of loving the crows on the roof of the house you love, and showing kindness to those below, thereby honoring virtue and acting as a sage. My clan has no share in the glory, and I dare not accept it." The Son of Heaven sighed and said: "If he were not a descendant of the sage, how could he speak such words?" So he appointed Zihe a gentleman-attendant, and ordered him to follow the imperial carriage, and bestowed money and silk on the men and women of the Kong family. Zihe followed back to the capital and then collated books at the Eastern Lodge. In the twelfth month of that year he became magistrate of Linjin. His friend Cui Yin used his family's Gualin to divine, and thought it inauspicious, and said to Zihe: "Why not decline?" [Cui Zhuan of the Han once wrote the Yilin. Zhuan was Yin's grandfather, so it is called his family's.] Zihe answered: "Learning is not for others, and in taking office one does not choose the post, so it is auspicious. Moreover, divination is used to resolve doubt; if there is no doubt, what is there to divine? Good and ill fortune come from people; how could they come from the Gualin?" He went straight to take up the post. In the autumn of the third year, in the eighth month, the Son of Heaven toured to offer sacrifice to the Earth and climbed Longmen, and Zihe himself asked to follow to the place of sojourn. The Son of Heaven recognized his features and received him at leisure for a while, bestowing ten bolts of silk. After returning, on the sixteenth day of the ninth month, he lay ill and did not recover, and ordered his two sons to stay where they were and bury him. He had two sons: the elder, Changyan, was twelve, and the younger, Jiyan, was ten. A friend of his father, Yao Jinxian of Xiluo, who had the Way and was summoned but did not go, cultivating his aims at home, often taught Changyan and Jiyan. After the mourning period, they toiled with their bodies to feed and clothe themselves. At home there were books left by their forebears, and the brothers encouraged each other, reciting them without tiring. At that time Xu Junran of Runan, magistrate of Pu'ban, came to their home and urged them to return to Lu, and prepared two carts. They declined, saying: "To return carrying the coffin would go against our father's last command, and to leave our father behind is something our hearts cannot bear." Junran said: "For a grandson to go to his grandfather accords with ritual, so you need not doubt." They answered: "If one thinks the dead have awareness, our grandfather still has neighbors and clan, while our father alone would be left here, which would be too much. We have already decided." So they sent the carts back. They were content in poverty and savored the Way, studied the ancient classics deeply, and over more than ten years had several hundred students. So people of the time made a saying about them: "The Kongs of Lu love to read the classics, and the brothers' lectures and recitations are all worth hearing. Scholars who come have a name, and without the Kongs how could they succeed." Changyan followed the times quite a bit and did the New Text learning [at the time most did learning by chapter and verse], while Jiyan devoted himself to the family work and also studied the Records and the Han History, and did not like the books of the various schools.

華隂張太常問何如斯可謂備徳君子季彥答曰性能沉邃則不可測志不在小則不可度砥礪廉隅則不可越行髙體卑則不可階興事教業與言俱立捨己從善不恥服人交友以義不慕勢利並立相下不倡遊言若此可謂備徳矣張生曰不有孝弟忠信乎答曰別而論之則應此條總而目之則曰孝弟忠信張生聞是言喜而書之

Grand Master of Ceremonies Zhang of Huayin asked: "How can one be called a gentleman complete in virtue?" Jiyan answered: "If one's nature is deep and still, one cannot be fathomed; if one's will is not set on small things, one cannot be measured; if one hones one's integrity, one cannot be overstepped; if one's conduct is high and one's person is humble, one cannot be climbed step by step. In starting affairs and establishing undertakings, they are established together with words; he gives up himself to follow the good and is not ashamed to submit to others; he befriends by righteousness and does not covet power and profit; standing together he defers to others, and does not promote idle talk. In this way one can be called complete in virtue." Scholar Zhang said: "Is there no filial piety, brotherly respect, loyalty and trustworthiness?" Jiyan answered: "If discussed separately, they belong among these items; taken together they are called filial piety, brotherly respect, loyalty and trustworthiness." Scholar Zhang, hearing these words, was pleased and wrote them down.

魯人有同嵗上計而死者欲為之服問於季彥季彥曰有恩好其緦乎昔諸侯大夫同防事於王及以君命同盟覇主其死則有哭臨之禮今之上計並覲天子有交燕之歡同盟綈素上紀先君下録子弟相敦以好相厲以義又數相往來特有私親雖比之朋友不亦可乎崔駰學於太學而糧乏鄧衞尉欲餼焉而未果季彥年九嵗以其父命往見衞尉曰夫言不在多在於當理施不在豐期於救乏崔生臣父之執也不幸而貧公許賑之言既當理矣從來有日嘉貺未至或欲豐之然後乃至乎答曰家物少湏租入當猥送季彥曰公顧盻崔生欲分祿以周其無君之惠也必欲待君租入然後猥致則於崔生為贏非義崔生所不為也且今已乏矣而方湏租入是猶古人慾決江河以救牛蹄之魚之類也鄧公曰諾

A man of Lu who had gone with him to present the annual accounts died, and Jiyan was asked about mourning for him. Jiyan said: "If there was kindness and good feeling, perhaps wear the fine hemp of the lightest mourning? In the past, feudal lords and grandees who served together at the king's court, or who swore covenants with a hegemon on their ruler's order, had the rite of weeping at the other's death. Now those who present accounts together appear before the Son of Heaven, share the joy of banquets, take the oath of covenant on silk, recording the former rulers above and their sons and younger brothers below, encouraging each other with goodwill and spurring each other on with righteousness, and have repeatedly gone back and forth, with a special private closeness; even if compared to friends, would that not be acceptable?" Cui Yin was studying at the Imperial Academy and ran short of food, and Defender Deng wanted to supply him but had not yet done so. Jiyan was nine, and on his father's orders went to see the Defender, and said: "The words need not be many, but fitting; giving need not be generous, but one hopes it can relieve want. Scholar Cui is a close friend of my father, and is unfortunately poor. You promised to give relief, and the words were already fitting. But some days have passed and your fine gift has not arrived; perhaps you wish to make it generous before it comes?" The reply: "There is little in my house; wait until the rents come in and we will send it together." Jiyan said: "You care for Scholar Cui, and wish to share your salary to relieve his want; that is the lord's kindness. To insist on waiting until your rents come in and send everything together is excess for Scholar Cui, not righteous, and what Scholar Cui would not do. Moreover, he is in want now, and to wait for rents is like the ancients wanting to breach the rivers to save the fish in an ox's hoofprint." Lord Deng said: "Good."

梁人取後妻後妻殺夫其子又殺之季彥返魯過梁梁相曰此子後以大逆論禮繼母如母是殺母也季彥曰言如母則與親母不等欲以義督之也昔文姜與弒魯桓春秋去其姜氏傳曰不稱姜氏絶不為親禮也絶不為親即凡人爾且夫手殺重於知情知情猶不得為親則此下手之時母名絶矣方之古義是子宜以非司寇而擅殺當之不得為殺母而論以逆也梁相從之農太守皇甫威明問仲淵曰【即皇甫規仲淵乃季彥族】吾聞孔氏自三父之後能傳祖之業者常在於叔祖今觀連叢所記信如所聞然則伯季之後弗克負荷矣答曰不然也先君所以為業者非惟經傳而已可以學則學可以進則進可以止則止故曰無可無不可也葢惟執行中庸其於得道非末嗣子孫所能及也是以先父各取所能能仕則仕能學則學自伯祖之子孫世仕有位季祖之子孫或學或仕或文或武所綂不一故學不稽古仕無髙官文非俎豆武非戢兵不専故也皇甫曰如髙明之言是故弗克負荷矣答曰伯之子孫今其可仕季之子孫何所能任所以世得聞焉且人之才聖受天有分若如君之論則成王伯禽雖致太平皆當以不聖弗克負荷之罪乎皇甫笑曰善既而或謂仲淵曰以古人推之自可如皇甫之言爾而子矜之何也皇甫雖口與子心實不與也答曰吾其然然此君來言頗欲相侵故激至於此豈曰得道由不獲已也

A man of Liang took a second wife, and the second wife killed her husband, and his son in turn killed the stepmother. Jiyan returned to Lu through Liang. The chancellor of Liang said to him: "This son will later be sentenced for great treason. The rites say: a stepmother is like a mother; this is killing a mother." Jiyan said: "The words 'like a mother' mean she is not equal to a birth mother, and were intended to monitor through righteousness. In the past Wen Jiang took part in the murder of Duke Huan of Lu, and the Spring and Autumn Annals removed her title of Jiang, and the commentary says: 'Not calling her Jiang, cutting off any kinship, is according to the rites.' Cutting off kinship means she became an ordinary person. Moreover, killing by one's own hand is graver than knowing, and if even knowing does not allow kinship, then at the time of the act the name of mother was already cut off. By ancient principle, this son should be judged as 'killing a person without being the judicial officer,' and should not be treated as killing a mother and charged with treason." The chancellor of Liang followed this. The prefect of Hongnong, Huangfu Weiming, asked Zhongyuan: [That is Huangfu Gui. Zhongyuan was a clansman of Jiyan.] "I have heard that among the Kongs, after the three fathers, the one who could pass on the ancestral work was often the uncle's line. Now looking at what is recorded in the Lian Cong, it is indeed as I heard. Then the descendants of the eldest and youngest could not shoulder it." He answered: "Not so. What our late ancestor took as his work was not only the classics and commentaries: one could study if it was fitting to study, advance if it was fitting to advance, and stop if it was fitting to stop, so it is said there is nothing permissible and nothing impermissible. Perhaps only by holding to the Mean, in the matter of attaining the Way, was it not something that later descendants could reach. So my late father each took what he could: those who could serve took office, and those who could study studied. The descendants of the eldest great-uncle held office for generations and had position; the descendants of the youngest great-uncle either studied or served, either wrote or fought, and what they led was not uniform, so their learning did not examine antiquity, their offices had no high ranks, their writing was not about ritual vessels, and their arms were not about laying down weapons, because they did not specialize." Huangfu said: "By your lofty words, that is why they could not shoulder it." He answered: "The descendants of the eldest can now take office, and what could the youngest's descendants undertake, so for generations they could be known. Moreover, a person's talent and sagehood are received from Heaven with allotment. If we follow your reasoning, then King Cheng and Boqin, even if they brought about great peace, should all be charged with the crime of not being sages and unable to shoulder the burden?" Huangfu laughed and said: "Good." Afterward someone said to Zhongyuan: "Judging by the ancients, it naturally could be as Huangfu said, but you held your ground; why? Though Huangfu agreed with you in words, in his heart he did not." He answered: "Perhaps so. But this man's words rather wished to encroach, so I was provoked to this point; how could this count as attaining the Way? I had no choice."

長孫尚書問季彥曰處士聖人之後也豈知聖人之徳惡乎齊答曰徳行邈於世智達秀於人幾於如此矣曰聖人者必能聞於無聲見於無形然後稱聖爾如處士所言大賢則能為之季彥曰君之論宜若未之近也夫有聲故可得而聽有形故可得而見若乃無聲雖師曠側耳將何聞乎無形雖離婁並照將何覩乎書曰惟狂克唸作聖狂人念思道徳猶為聖人聖人大賢之清者也賢人中人之清者也

Minister Zhangsun asked Jiyan: "You, gentleman, are descended from the sage; do you know how the sage's virtue was complete?" Jiyan answered: "Virtue and conduct that surpass the age, wisdom that reaches beyond others, is almost it." Zhangsun said: "A sage must be able to hear in soundlessness and see in formlessness, and only then is he called a sage. As the gentleman describes it, a great worthy could do it." Jiyan said: "Your argument seems not yet close. One can hear only where there is sound, and see only where there is form. As for soundlessness, even if Shi Kuang cocked his ear, what would he listen to? As for formlessness, even if Li Lou shone his sight, what would he see? The Book of Documents says 'Only the mad, by thinking, become sages': a madman who thinks of the Way and virtue can still become a sage. A sage is the purest among great worthies, and a worthy is the purest among middling people."

孔大夫謂季彥曰【大夫乃孔昱字元世】今朝廷以下四海之內皆為章句內學【西漢士論以經術為內學諸子雜説為外學季彥之時方尚辭文乃以章句為內學經術為外學】而君獨治古義治古義則不能不非章句非章句內學則危身之道也獨善固不容於世今古義雖善時世所廢也而獨為之必將有患盍姑已乎答曰君之此言殆非所望也君以為學學知乎學愚乎大夫曰學所以求知也季彥曰君頻日聞吾説古義一言輙再稱善善其使人知也以為章句內學迂誕不通即使人愚也今欲使吾釋善善之知業習迂誕不通之愚學為人謀如此於義何居且吾子立論必析是非以是易非何傷之如主上聰明庸知不欲兩聞其義博覽古今擇善從之以廣其聖乎吾學不要祿貴得其義爾復以此受患猶甘心焉先聖垂訓壁出古文臨淮傳義可謂妙矣而不在科策之例世人固莫識其竒矣斯業之所以不泯賴吾家世世獨修之也今君猥為祿利之故欲廢先君之道此殆非所望也若從君言是為先君之義防於今日將使來世達人見今文俗説因嗤笑前聖吾之力此葢為先人也物極則變此百年之外必當有明慎君子恨不與吾同世者於是大夫悵然曰吾意實不及此也敢謝不敏

Grandee Kong said to Jiyan: [The grandee was Kong Yu, courtesy name Yuanshi.] "Now from the court down, everyone within the four seas does the learning of chapters and verses as inner learning [in the Western Han, scholars' discussions took classical learning as inner learning and the miscellaneous sayings of the schools as outer learning; in Jiyan's time, when ornate composition was in favor, chapter-and-verse was taken as inner learning and classical learning as outer learning]; you alone work on ancient meaning. To work on ancient meaning one must reject chapter-and-verse, and to reject chapter-and-verse inner learning is a road that endangers oneself. Keeping oneself good alone is not tolerated in the world. Now though ancient meaning is good, it is what the age has abandoned, yet you alone do it, and are bound to have trouble; why not put it aside for now?" Jiyan answered: "Your words, it seems, are not what I hoped for. Do you think learning is to learn knowledge, or to learn foolishness?" The grandee said: "Learning is for seeking knowledge." Jiyan said: "For days you have heard me speak on ancient meaning, and at a single sentence you praised it twice, praising it as able to make people know; if you consider chapter-and-verse inner learning to be absurd and impassable, that makes people foolish. Now you wish me to put down the good work that makes people know and practice the foolish learning that is absurd and impassable; to plan for others like this, can it stand in righteousness? Moreover, in your argument you must analyze right and wrong; what harm is there in exchanging right for wrong? The ruler is wise; how do you know he does not wish to hear both sides of its meaning, to read widely of past and present, choose the good and follow it, so as to broaden his sagehood? I do not study for salary; what matters is attaining righteousness. Even if I suffer trouble for it, I am still willing. The former sage handed down teachings, the ancient texts came out of the wall, and the transmission of meaning in Linhuai, one could say, was wonderful, yet it is not among the examination rules, and the world naturally does not recognize its marvel. The reason this work is not extinguished is that my family has cultivated it alone for generations. Now you, for the sake of salary and profit, wish to abandon our late ancestor's Way; this is likely not what I hoped for. If I followed your words, the meaning of our late ancestor would be cut off today, and enlightened people of later ages seeing the vulgar theories of the New Text would sneer at the former sage. I devote my effort to this for the sake of my forebears. When things reach their extreme they change, and beyond this hundred years there will surely be bright and careful gentlemen who regret not living in the same age as me." The grandee then said with regret: "I truly did not think of this, and dare thank you for my dullness."

楊太尉【楊震】問季彥曰吾聞臨晉君異才博聞周合群籍如世不歸大儒何答曰不為祿學故也惡直醜正實繁有徒辨經説義輙見憎疾但以所據者正故眾人不能用爾免害為幸何大儒之能歸乎

Grand Commandant Yang [Yang Zhen] asked Jiyan: "I have heard that Lord Linjin was of unusual talent and wide learning, and thoroughly conversant with all books; why did the world not turn to him as a great scholar?" Jiyan answered: "Because he did not study for salary. Those who hate uprightness and vilify upright people truly have many followers. Debating the classics and explaining meaning, he was always hated; only because what he relied on was right, the crowd could not use him. To avoid harm is already fortune; how could the world still turn to a great scholar?"

季彥見劉公客適有獻魚者公熟視魚嘆曰厚哉天之於人也生五穀以為食育鳥獸以為餚眾座僉曰誠如明公之教季彥曰賤子愚意竊與眾君子不同以為不如明公之教也何者萬物之生各稟天地未必為人人徒以知得而食焉故孝經曰天地之性人為貴貴有知也伏羲始甞草木一日而遇七十二毒然後五穀乃形非天本為人而生也蚊蚋食人蚓蟲食土非天故為蚊蚋生人為蚓蟲生地也知此不然則五穀鳥獸之生本不為人可以無疑矣公良乆曰辨哉眾座黙然

Jiyan visited Lord Liu, and among the company there was someone presenting a fish. Lord Liu looked closely at the fish and sighed, saying: "Heaven is truly generous to people: it grows the five grains as food and raises birds and beasts as meat." All present said: "Truly as the Lord has taught." Jiyan said: "My foolish opinion, privately, differs from that of the gentlemen, and I think it is not as the Lord has taught. Why? The birth of the myriad things is each received from heaven and earth, and not necessarily for the sake of people; people simply obtain and eat them by means of their knowledge and talent. So the Classic of Filial Piety says 'Of the nature of heaven and earth, the human is most noble,' being noble in having knowledge. When Fuxi first tasted plants and trees, he met seventy-two poisons in a day, and only then were the five grains given form; it was not that heaven originally produced them for people. Mosquitoes feed on people, and earthworms feed on soil, but it is not that Heaven deliberately makes people for mosquitoes or earth for earthworms. Knowing this is not so, it can be taken without doubt that the five grains, birds and beasts were not originally produced for people." Lord Liu was silent for a long time and said: "A fine argument." The company was silent.

永初二年季彥如京師省宗人仲淵是年夏河南四縣雨雹如棬杯大者如鬥殺禽畜雉兎折樹木秋苗盡天子責躬省過並令幽隱有道術之士各得假變事亟陳厥故季彥與仲淵説道其意狀曰此陰乗陽也貴臣擅權母后黨盛多致此異然乃漢家大忌時下邳長孫子逸止仲淵第聞是言也心善之因見上説焉上召季彥季彥見於德陽殿陳其事如與仲淵言也曰陛下増修聖德慮此二者而已夫物之相感必以類推其甚者必有山崩地震乖氣相因其事不可盡論往者延平中鄧後稱制而東垣巨屋山大崩聲動安邑即前事之驗者帝黙然左右皆不善其言季彥聞之曰吾豈容媚勢臣而欺天子乎後子逸相魯舉季彥孝防固辭不就防遭兄長彥憂遂止乎家季彥為人謙退愛厚簡而不華終不以榮利變其恬然之志見不義而富貴者視之如僕舉筆則典誥成章吐言必正名務理故每所交遊莫不推先以為楷則也年四十有九延光三年十一月丁丑卒【史稱年四十七】

In the second year of Yongchu, Jiyan went to the capital to visit his clansman Zhongyuan. In the summer of that year hail fell in four counties of Henan, as big as cup mouths, the big ones like dou measures, killing birds, livestock, pheasants and hares, breaking trees, and destroying all the autumn seedlings. The Son of Heaven blamed himself and examined his faults, and ordered scholars in hiding who had the Way to use the portent to hurry and state the cause. Jiyan and Zhongyuan discussed the meaning of the matter, saying: "This is yin overcoming yang. Powerful ministers monopolizing power and the empress dowager's faction flourishing often lead to such calamities, and these are the great taboo of the Han house." At that time Zhangsun Ziyi of Xiapi was staying at Zhongyuan's house, and hearing this, praised it in his heart, and thus presented it to the emperor. The emperor summoned Jiyan, who was received in Deyang Hall, and stated the matter as he had to Zhongyuan, saying: "If Your Majesty adds to and cultivates sagely virtue, and considers these two matters, that will suffice. Things move one another by kind, and in severe cases there will surely be landslides and earthquakes, with perverse qi following in succession, and that matter cannot be fully discussed. In the past, in the Yanping era, when Empress Deng held the regency, the great houses at Dongyuan and the mountain collapsed, the sound shaking Anyi; this was a verification of the earlier matter." The emperor was silent, and those around him did not like his words. Jiyan heard of it and said: "Would I fawn on powerful ministers and deceive the Son of Heaven?" Later Ziyi became chancellor of Lu and recommended Jiyan as filial and incorrupt, but he firmly declined. Later, when his elder brother Changyan died, he stayed at home. Jiyan was modest, retiring and kind, simple and unflowery, and to the end never changed his tranquil aims for the sake of glory or profit. Seeing those rich and noble through unrighteousness, he regarded them as servants. When he lifted his brush, canons and proclamations took form, and his words always rectified names and attended to principle, so everyone who associated with him put him first and took him as a standard. He died at forty-nine, on the dingchou day of the eleventh month of the third year of Yanguang. [The histories say he was forty-seven.]