A Brief Summary from the General Catalogue of the Four Treasuries Collection

《易學辨惑》一卷（永樂大典本）。宋邵伯溫撰。伯溫字子文，邵子之子也。南渡後官至利路轉運副使。事蹟具《宋史·儒林傳》。案沈括《夢溪筆談》，載“江南鄭夬字揚庭，曾為一書談《易》。後見兵部員外郎秦玠，論夬所談，玠駭然曰：‘何處得此法？’玠嘗遇一異人，授此曆數，推往古興衰運歷無不皆驗。西都邵雍亦知大略”云云，蓋當時以邵子能前知，故引之以重其術。

The book "Discerning Confusions in the Study of the Yi" consists of one volume, and the current transmitted version has been compiled from the "Yongle Daidian". The author is Shao Bowen, a Song dynasty scholar. Shao Bowen, whose courtesy name was Ziwén, was the son of Shao Yong (also known as Shao Kangjie). After the Southern Song dynasty moved south, he held the position of deputy transportation commissioner for the Li route. His life and deeds are recorded in the "Song History · Biographies of Literati". Note: Shen Kuo's "Mengxi Bitan" records a passage stating that a man named Zheng Guai from Jiangnan, whose courtesy name was Yangting, once wrote a book discussing the Yi. Later, he met Qin Jia, an official of the Department of Military Affairs, and told him the views in his book. Qin Jia was greatly surprised and asked, "Where did you get this method?" Qin Jia claimed that he had once met a strange person who had taught him this "calendar and numbers" method, which he used to calculate the rise and fall of dynasties and the changes in the era's fortune, and nothing had failed to come true. Shao Yong of Xijing also had a rough understanding of it. Such accounts are probably because at that time people generally believed that Shao Yong could foresee the future, so they brought him up to give this system of numerology more weight.

伯溫謂邵子《易》受之李之才，之才受之穆修，修受之陳摶，平時未嘗妄以語人。惟大名王天悅、滎陽張子望嘗從學，又皆蚤死。秦玠、鄭夬嘗欲從學，皆不之許。天悅感疾且卒，夬賂其僕於臥內竊得之，遂以為學，著《易傳》、《易測》、《明範》、《五經時用》數書，皆破碎妄作，穿鑿不根。因撰此書以辨之。《宋史》邵子本傳頗採其說。

Shao Bowen said that Shao Yong's study of the Book of Changes was passed down from Li Zhi Cai, who in turn learned it from Mu Xiu, and Mu Xiu learned it from Chen Tuan. Shao Yong never readily shared this knowledge with others. Only Wang Tianyue of Daming and Zhang Ziwang of Xingyang once studied under him, but both died young. Qin Jie and Zheng Guai also wished to become his disciples, but Shao Yong refused them. When Wang Tianyue was seriously ill and on the verge of death, Zheng Guai bribed his servant to steal the manuscript of Shao Yong's teachings from his bedroom, and then took possession of it, writing several books such as The Commentary on the Book of Changes, The Measurement of the Book of Changes, The Clear Model, and The Use of the Five Classics in Accordance with the Time. These works were fragmented, arbitrarily fabricated, and full of forced interpretations without solid evidence. Therefore, Shao Bowen wrote this book to correct these errors. The official biography of Shao Yong in the Song History included many of his statements.

考《書錄解題》有鄭夬《易傳》十三卷，《宋史·藝文志》有鄭夬《時用書》二十卷、《明用書》九卷、《易傳辭》三卷、《易傳辭後語》一卷，今並佚。《司馬光集》有《進鄭夬易測札子》，稱其“不泥陰陽，不涉怪妄，專用人事，指明六爻，求之等倫，誠難多得。”與伯溫所辨，褒貶迥殊。光亦知《易》之人，不應背馳如是。

Consulting Chen ZhenSun's "Zhai Zhai Shu Lu Jie Ti," it is recorded that Zheng Guai's "Yi Chuan" consists of thirteen volumes; the "Song Shi · Yi Wen Zhi" lists Zheng Guai's "Shi Yong Shu" with twenty volumes, "Ming Yong Shu" with nine volumes, "Yi Chuan Ci" with three volumes, and "Yi Chuan Ci Hou Yu" with one volume—these works are now all lost. There is an essay titled "Jin Zheng Guai Yi Ce Zha Zi" in the "Sima Guang Ji," praising Zheng Guai's book for not being bound by yin and yang and numerology, nor involving strange and fanciful things, but focusing solely on human affairs, explaining the meaning of the six lines one by one, which is indeed rare among his contemporaries' writings. This is in sharp contrast to Shao Bowen's refutations. Sima Guang was also a profound scholar of the Yi Jing, so he should not have differed so greatly from Shao Bowen.

以理推之，夬竊邵子之書而變化其說，以陰求駕乎其上。所撰《易測》，必尚隨爻演義，不涉術數，故光有“不泥陰陽，不涉怪妄”之薦。至其《時用書》之類，則純言占卜之法，故伯溫辭而闢之。其兼《易測》言之者，不過憎及儲胥之意耳。朱彝尊《經義考》載此書，注曰“未見”。此本自《永樂大典》錄出，蓋明初猶存。《宋史·藝文志》但題《辨惑》一卷，無“易學”字，《永樂大典》則有之，與《書錄解題》相合，故今仍以《易學辨惑》著錄焉。

By reasoning, after Zheng Guai stole the manuscript of Shao Yong's work, he altered its content and secretly intended to surpass Shao Yong. His book "Yi Ce" must have still followed the reasoning derived from the line statements without involving divination techniques, so Sima Guang could recommend it with the words "not clinging to yin and yang, not involving strange and false things." As for his "Shi Yong Shu," it was purely about divination methods, so Shao Bowen wrote an article to refute it. Shao Bowen's criticism of "Yi Ce" was just a case of hating the house and hating the roof as well, extending his dislike to everything related to it. Zhu Yizun's "Jing Yi Cao" records this book, noting "not seen," indicating that it was already lost by the early Qing dynasty. This edition is compiled from the "Yongle Daidian," showing that it still existed in the early Ming dynasty. The "Song Shi · Yiwen Zhi" only lists it as "Bian Huo" in one volume, without the word "Yixue." However, the "Yongle Daidian" includes the word "Yixue," matching the record in "Zhi Zhai Shu Lu Jie Ti," so the current title "Yixue Bian Huo" is still used.

欽定四庫全書。《易學辨惑》，宋邵伯溫撰。沈存中《筆談》象數一篇內，言江南人鄭夬曾為一書談《易》。其間一說曰：乾坤，大父母也；復姤，小父母也。乾一變生復，得一陽；坤一變生姤，得一陰。乾再變生臨，得二陽；坤再變生遁，得二陰。乾三變生泰，得四陽；坤三變生否，得四陰。乾四變生大壯，得八陽；坤四變生觀，得八陰。乾五變生夬，得十六陽；乾五變生剝，得十六陰。乾六變生歸妹，本得三十二陽；坤六變生漸，本得三十二陰。乾坤錯綜，陰陽各三十二，生六十四卦。

The book "Yixue Bianhu" (Distinguishing Confusions in the Study of the Book of Changes) by a Song dynasty scholar named Shao Bowen is included in the "Siku Quanshu" (Complete Library of the Four Treasuries). In the "Xiangshu" (Numerical and Symbolic) section of Shen Kuo's (Zi Cunzhong) "Mengxi Bitan" (Dream Pool Essays), it is mentioned that a man named Zheng Guai from the Jiangnan region once wrote a book discussing the Book of Changes. In this book, there is a statement that the two trigrams Qian (Heaven) and Kun (Earth) are the great parents of the universe, while the two trigrams Fu (Returning) and Gu (Meeting) are the small parents derived from them. The trigram Qian transforms once to produce the trigram Fu, gaining one yang; the trigram Kun transforms once to produce the trigram Gu, gaining one yin. The trigram Qian transforms twice to produce the trigram Lin, gaining two yin; the trigram Kun transforms twice to produce the trigram Duan, gaining two yin. The trigram Qian transforms three times to produce the trigram Tai, gaining four yin; the trigram Kun transforms three times to produce the trigram Pǐ, gaining four yin. The trigram Qian transforms four times to produce the trigram Da Zhuang, gaining eight yin; the trigram Kun transforms four times to produce the trigram Guan, gaining eight yin. The trigram Qian transforms five times to produce the trigram Guai, gaining sixteen yin; the trigram Kun (the original text mistakenly writes "Qian") transforms five times to produce the trigram Bo, gaining sixteen yin. The trigram Qian transforms six times to produce the trigram Gui Mei, originally gaining thirty-two yin; the trigram Kun transforms six times to produce the trigram Jie, originally gaining thirty-two yin. The two trigrams Qian and Kun intermingle and combine, with yin and yang each totaling thirty-two, thus producing the sixty-four trigrams.

夬之為書皆荒唐之論，獨有此變卦之說，未知其是非。予後因見兵部員外郎秦玠，論夬所談，駭然曰：“何處得此法？”玠云：嘗遇一異人，受此曆數，推往古興衰運歷無不皆驗，嘗恨不能盡其術。西都邵某亦知大略，已能洞吉凶之變。此人乃形之於書，必有天譴，此非世人所得聞也。予聞其言怪，兼復甚秘，不欲深詰之。今邵某與夬、玠已皆死，終不知何術也。竊惟我先君易學微妙，深不肖所不得而知也。其傳授次第、前後數賢者本末，在昔過庭，則嘗聞其略矣。懼世之士大夫但見存中所記，有所惑也，乃作《辨惑》。

Shen Kuo continued to say: Zheng Guai's book is entirely nonsense throughout, except for this system of resulting hexagrams, which I could not determine whether it was correct or not at first. Later, I met Qin Jia, an official of the Ministry of War, who recounted Zheng Guai's teachings to him. Qin Jia was greatly surprised and said, "Where did he get this method from?" Qin Jia said: He once met a strange person, who passed down this "calendar calculation" to him. He used it to predict the rise and fall of past dynasties and the changes in the era's fortune, and it always proved accurate. He only regretted that he could not fully learn the master's skills. The person from the western capital Luoyang, Shao Yong, also knew something about it, and could already foresee the changes of good and bad fortune. Zheng Guai dared to write it down and make it public, which must surely invite divine punishment. This is not something ordinary people should hear. I heard him speak in a strange way, and he was very secretive, so I did not dare to ask further questions. Now Shao Yong, Zheng Guai, and Qin Jia are all dead, and I still do not know what this method is. This is Shen Kuo's record. I privately think: My father Shao Yong's study of the Book of Changes is subtle and profound, and as an unworthy son, I can hardly grasp the whole picture. However, the transmission of this discipline and the background of the previous several virtuous scholars, I heard about them roughly when I stood in the courtyard and received teachings. I fear that the scholars of the world, seeing only Shen Cunzhong's record, will misunderstand it. Therefore, I have written this book called "Differentiating Confusions."

先君受《易》於青社李之才，字挺之，為人倜儻不群，師事汶陽穆修伯長，性嚴急，少不如意，或至呵叱，挺之左右承順，如事父兄，略無倦意。登科，任孟州司戶。挺之坦率，不事儀矩，太守范忠獻公以此頗不悅。後忠獻建節移鎮延安，郡僚多送至境外，挺之但別於近郊。眾或讓之，挺之曰：“異時送太守止於是。且情文貴稱，范公實不我知，而出疆逺送非情，豈敢以不情事范公？”

Shao Yong's study of the Book of Changes was passed down from Li Zhichai, a man from Qingshe, whose name was Tingzhi. Li Tingzhi was a free-spirited and unconventional person, who studied under Mu Xiu, a man from Wenyang, whose name was Boyang. Mu Boyang was strict and impatient in nature, and if he was slightly dissatisfied, he would even scold someone in public. Li Tingzhi always behaved respectfully and diligently in his service, as if serving his father and elder brother, without any sign of weariness. After he passed the imperial examination, he was appointed as the official in the judicial office of Mengzhou. Li Tingzhi was straightforward and did not pay much attention to etiquette and ceremony, which made Governor Fan Yong (posthumously honored as Zhongxian) quite displeased. Later, when Fan Zhongxian was ordered to take command in Yanchang, most of the officials in the state accompanied him to the border of the state. However, Li Tingzhi only bid farewell near the outskirts of the state. Some people criticized him for this. Li Tingzhi replied, "In the past, when sending off a governor, the proper ceremony was already sufficient. Moreover, the sincerity of feeling and the propriety of etiquette should be in harmony. Governor Fan does not really understand me, so if I had gone far beyond the state to see him off, that would not be genuine feeling. How could I dare to use false sentiment to serve Governor Fan?"

未幾，忠獻責守安陸，過洛、三城，故吏無一人往者，獨挺之檄往省之，忠獻始稱歎，遂受知焉。又嘗為衛州共城令。先君築室蘇門山百源之上，時丁先祖母李夫人喪，布衣蔬食三年，躬以養先祖。

Not long after, Fan Zhongxian was convicted of wrongdoing and demoted to be the governor of Anlu, passing through Luoyang and Sancheng. None of his former subordinates came to visit him, but Li Tingzhi alone brought a letter to inquire about his well-being. Fan Zhongxian then greatly admired him and began to appreciate and value him. Li Tingzhi had also once served as the county magistrate of Weizhou Gongcheng. At that time, my father was building a house for retirement on the Baiyuan Hill in Sumen Mountain. He coincidentally encountered the death of his grandmother, Lady Li, and he observed three years of mourning, wearing coarse cloth clothes and eating vegetarian food, personally supporting his grandfather.

挺之聞先君好學苦心志，自造其廬，問先君曰：“子何所學？”先君曰：“為科舉進取之學耳。”挺之曰：“科舉之外有義理之學，子知之乎？”先君曰：“未也，願受教。”挺之曰：“義理之外有物理之學，子知之乎？”先君曰：“未也，願受教。”“物理之外有性命之學，子知之乎？”先君曰：“未也，願受教。”於是先君傳其學。

Li Tingzhi heard that his father was diligent in study and had a strong will, so he personally visited his father's thatched cottage and asked, "What are you studying?" His father replied, "It is merely the study of passing the imperial examinations and seeking official rank." Li Tingzhi said, "Beyond the imperial examinations there is the study of 'yi li' (principles and meanings)." His father said, "I do not know, I would like to learn." Li Tingzhi said, "Beyond 'yi li' there is the study of 'wu li' (natural principles)." His father said, "I do not know, I would like to learn." Li Tingzhi then said, "Beyond 'wu li' there is the study of 'xingsheng' (the study of life and destiny)." His father said, "I do not know, I would like to learn." Thus, his father began to study this discipline from him. 'Yi li' refers to the principles contained in the classics; 'wu li' refers to the investigation of the principles governing the generation and transformation of all things; 'xingsheng' goes directly to the source of heavenly mandate and human nature, each level deeper than the last.

挺之籤書澤州判官聽公事。澤州人劉羲叟晚出其門，受曆法，亦為知名士；《易》學則唯先君得之也。挺之後終殿中丞。（按：原本作“終殿中丞、籤書澤州判官聽公事”。據《宋史·李之才傳》，石延年調兵河東，辟之才澤州籤書判官，轉殿中丞，則澤州判官當書在前，今依《宋史》改正。）熙寧中，其侄君翁嘗請文於先君，以表其墓。

Li Tingzhi later served as the official in charge of the judicial affairs of Zezhou, which was a position in the local government. A man named Liu Xisou from Zezhou, in his old age, studied under Li Tingzhi and learned the calendar system, becoming a well-known figure. As for the study of the Book of Changes, only my father received the true transmission. Li Tingzhi eventually held the position of Director of the Hall of the Imperial Palace. (Comment by the editors of the Siku Quanshu: The original text reads "finally served as Director of the Hall of the Imperial Palace and signed the judicial affairs of Zezhou." According to the "Song History · Biography of Li Zhi Cai," when Shi Yannian was mobilizing troops in Hedong, he recruited Li Zhi Cai as the official in charge of the judicial affairs of Zezhou, and later transferred him to the position of Director of the Hall of the Imperial Palace. Therefore, the position of official in charge of the judicial affairs of Zezhou should be mentioned first, and this text has been corrected according to the "Song History.") In the Xining period, Li Tingzhi's nephew Li Junweng once asked my father for an article to write his tomb inscription.

挺之之師即穆修也。修字伯長，汶陽人，後居蔡州，遂葬於蔡。師事華山處士陳摶圖南而傳其學。修少豪放，性褊少合，多京洛間。人嘗書其詩于禁中壁間，真廟見之，深加歎賞，問侍臣曰：“此為誰詩？”或以穆修對。上曰：“有文如是，公卿何不薦？”丁晉公在側曰：“此人行不逮文。”由是上不復問。

Li Tingzhi's teacher was Mu Xiu. Mu Xiu, whose name was Bochang, was from Wenyang, and later settled in Cai Prefecture, where he was also buried. He studied under Chen Tuan, a hermit of Huashan, known as Tunan, and inherited that school of learning. When Mu Xiu was young, he was bold and unrestrained, but had a narrow-minded disposition and found it difficult to get along with others. He often traveled between the capital and Luoyang. Once someone wrote his poetry on the walls of the imperial palace, and Emperor Zhenzong of Song saw it and greatly praised it. He asked his attendants, "Who is the author of this poem?" Someone replied that it was Mu Xiu. The emperor said, "He has such literary talent; why haven't the officials and ministers recommended him?" Ding Wei, who later became the Marquess of Jin Guo, was nearby and said, "His character does not match his literary ability." From then on, the emperor no longer asked about him.

蓋伯長與晉公有布衣舊。晉公頃赴夔漕，伯長猶未仕，相遇漢上，晉公意欲伯長先致禮，伯長竟不一揖而去，晉公銜之，由是短於上前。後晉公貶朱崖，徙道州，有詩云：“卻訝有虞刑政失，四凶何事不量移。”可見其不相善也。

At one time, Mu Bozhang and Ding Jin Gong had already known each other when they were still commoners. When Ding Jin Gong took office as the transport commissioner of the Kuizhou Road, Mu Bozhang had not yet entered official service. The two met by the Han River, and Ding Jin Gong intended for Mu Bozhang to pay him homage first, but Mu Bozhang refused to even bow once and left immediately. Ding Jin Gong therefore harbored resentment and later spoke ill of Mu Bozhang before the emperor. Later, when Ding Jin Gong was demoted to Zhuuya and then transferred to Daozhou, Mu Bozhang wrote a poem satirizing him, saying: How strange that Yu Shun's legal system could still have flaws, and that Gonggong, Huan Dou, Sanmiao, and Gun, these four villains, were allowed to be relocated to the interior. It is evident that the two had long been at odds.

伯長祥符二年梁固榜登進士第，調海州理椽，以忤通判，遂為捃摭，由是削籍池州。其集中有《秋浦會遇》詩，自敘甚詳。後遇赦，敘潁州文學參軍，故當時呼之曰“穆參軍”。

Mu Bo Zhang passed the imperial examination in the second year of Dazhong Xiangfu under the beam list of Liang Gu. He was appointed as a judicial assistant in Hai State. However, he offended the deputy governor, and was falsely accused of a crime. As a result, his official status was revoked, and he was placed under control in Chizhou. His collection of writings includes a poem called "Autumn River Encounter," in which he detailed this experience. Later, when an amnesty was declared, he was reinstated as a literary assistant in Yingzhou, so he was known at that time as "Mu the Judicial Officer."

老益貧。家有唐本韓、桞集，乃丐於所親厚者得金，募工鏤板，印數百帙，攜入京師相國寺，設肆鬻之。伯長坐其旁，有儒生數輩至其肆，輒取閱，伯長奪取怒視，謂曰：“先輩能讀一篇不失句讀，當以一部為贈。”咱是經年不售。時學者方從事聲律，未知為古文，伯長首為之倡，其後尹源子漸、洙師魯兄弟始從之學古文，又傳其《春秋》學。伯長國史有傳。

Mu Bochang became even poorer after growing old. His family had a Tang dynasty edition of the writings of Han Yu and Liu Zongyuan, so he borrowed money from his close friends and relatives, hired craftsmen to carve the blocks, and printed several hundred copies. He took them to the Xiangguo Temple in the capital city and set up a stall to sell them. Mu Bochang sat beside his stall. A few scholars came up to his stall, picked up the books and flipped through them casually. Mu Bochang snatched the books back, looked at them angrily, and said, "If you can read one passage without breaking the sentence, I will give you a copy." Therefore, he could not sell any of them all year. At that time, scholars were only focused on studying the rules of poetic meter and the examination essays for the imperial exams, and they did not know how to write classical prose. Mu Bochang was the first to promote it. Later, his brothers Yinsuan (zi jian) and Yin Zhu (shi lu) learned classical prose from him, and they also inherited his study of the Spring and Autumn Annals. Mu Bochang had an entry in the national history.

其師即陳摶也。摶字圖南，亳州真源人，葢唐末進士，負經綸之才。歷五季亂離，遊行四方，志不遂，入武當山，後隱居華山。自晉、漢已後，每聞一朝革命，顰蹙數日，人有問者，瞪目不答。一日方乘驢逰華陰市，聞太祖登極，圖南驚喜大笑。人問其故，曰：“天下自此定矣。”葢太祖方潛龍時，圖南常見天日之表，知太平之有自矣。

Mu Xiu's teacher was Chen Tuan. Chen Tuan, whose courtesy name was Tunan, was from the Zhenyuan County of Bozhou. Originally, he was a Jinshi (imperial scholar) from the end of the Tang dynasty, possessing talents for governing the country and benefiting the world. He experienced the chaos of the Five Dynasties, traveling widely but unable to realize his ambitions. Later, he entered Wudang Mountain and eventually retreated to Huashan. After the Later Jin and Later Han dynasties, whenever he heard of a new dynasty replacing the old, he would be deeply worried for several days. When asked the reason, he would just stare blankly without speaking. One day, he was riding a donkey through the market in Huayin and heard that Emperor Taizu of Song had ascended the throne. Chen Tunan was so delighted that he laughed aloud. When asked why, he said, "The world is now at peace." Originally, Emperor Taizu of Song had not yet risen to prominence and was still in the phase of 'hidden dragon'. Chen Tunan had often seen him with the appearance of a heavenly ruler and knew that an era of peace was destined to come.

遁跡之初，有詩云：“十年蹤跡走紅塵，回首青山入夢頻。紫陌縱榮爭及睡，朱門雖貴不如貧。愁聞劍扶危主，悶見笙歌聒醉人。攜取舊書歸舊隱，野花啼鳥一般春。”豈淺丈夫哉！周世宗召見，問以黃白，對曰：“陛下為四海之主，當以治政為念，奈何留意於小道耶？”世宗不以為忤，拜諫議大夫，固辭，賜號“白雲先生”。

Chen Tunan was about to retreat into seclusion when he wrote a poem, which roughly meant: For ten years I have been running about in the worldly affairs, looking back, I often dream of green mountains; although I have been honored on the capital's main thoroughfare, it is still not as good as a peaceful sleep; although the vermilion gate is rich and luxurious, it is still not as good as the ease of poverty; I am sad to hear of swords supporting a ruler in danger, and I am annoyed to see the noisy music and revelry of those drunkards; better to take my old books and return to my former hermitage, where wild flowers and birdsong are still spring. ("I am sad to hear of swords supporting a ruler in danger" originally lacked one character, which should be "I am sad to hear of swords and spears supporting a ruler in danger.") How could such profound insight be written by a shallow person! Emperor Zhou Shizong summoned him to see him, and asked him about the "huangbai" technique, which refers to the method of transmuting metals into gold and silver. He replied, "Your Majesty, as the ruler of the four seas, should focus on governing the country and managing state affairs, why should you pay attention to such minor matters?" Emperor Zhou not only did not take offense, but even appointed him as a Counselor-in-Attendance. He firmly declined the appointment, and Emperor Zhou then bestowed upon him the honorific title "White Cloud Master."

太平興國初，太宗皇帝召至闕，求一靜室休息，乃賜館於建隆觀，扄戶熟寐，月餘方起。詔以野服見於延英殿，賜坐，延問甚久。上方欲徵河東，圖南諫止之，會軍已興，詔復令寢於御園。及兵還，經百餘日方寤。乞歸山。九年復來朝，始陳河東可取；暨王師再舉，果降劉繼元，北漢平。

In the early years of the Taiping Xingguo era, Emperor Taizong summoned Chen Tunan to the capital. He requested a quiet room to rest, and was therefore assigned to stay in Jianlong Temple. He closed the door and slept for over a month before waking up. Emperor Taizong then issued an edict ordering him to wear simple mountain attire and appear before the Yanying Hall. He was given a seat and questioned for a long time. At that time, Emperor Taizong was planning to launch an army against the northern Han state in Hedong. Chen Tunan advised against the campaign. Just as the army had already set out, the emperor ordered him to return to the imperial garden and continue his rest. When the troops returned, he slept for over a hundred days before waking up and then requested to return to the mountains. Nine years later, he entered the court again and then advised that Hedong could be conquered. When the army set out again, it indeed forced Liu Jiyuan to surrender, and the northern Han was finally pacified.

按：《宋史·北漢劉氏世家》，開寶二年春太祖親征繼元，閏五月班師；太平興國四年太宗復親征繼元，繼元窮蹙，五月甲申送降。此云圖南九年來朝，始陳河東可取，暨王師再舉云云。太平興國無九年，已改元為雍熙。《太宗紀》雍熙元年冬十月賜華山隱士陳摶號“希夷先生”，與此合。若初召諫徵河東及陳河東可取事，《太宗紀》與《摶傳》俱不載；而劉繼元之降，又非雍熙元年事。或伯溫追述所聞，於歲時前後不能無誤也。

The editors of the Siku Quanshu noted: According to the "Song Shi · Northern Han Liu Family Annals," in the second year of Kai Bao, in spring, Emperor Taizu of Song personally led an expedition against Liu Jiyuan, and in the leap month of May, he returned from the campaign. In the fourth year of Taiping Xingguo, Emperor Taizong of Song again personally led an expedition against Liu Jiyuan. Liu Jiyuan, cornered and with no way out, surrendered on the fifth day of the first month, Jiashen, of the fifth month. The text here says that Chen Tuan "had come to court for nine years, and only then advised that Hedong could be taken, and when the royal army raised again," but the Taiping Xingguo period did not have a ninth year; by then, the era name had already changed to Yongxi. The "Taizong Annals" of the "Song Shi" records that in the first year of Yongxi, in the tenth month of winter, the emperor bestowed the title "Xiyi Sir" upon Chen Tuan, the hermit of Huashan, which matches the account in this text. As for the initial meeting when Chen Tuan advised against the campaign against Hedong, and the later advice that Hedong could be taken, these two events are not recorded in the "Taizong Annals" or the "Chen Tuan Biography." Moreover, Liu Jiyuan's surrender was not an event of the first year of Yongxi. It is likely that Shao Bowen recounted what he had heard from others, and thus the chronology may have some discrepancies.

上謂宰相宋琪等曰：“摶方外之士，在華山四十餘載，度其年蓋百餘歲矣，語論甚高。”因送至中書。琪等問曰：“先生得元黙修養之道，可以教人乎？”對曰：“摶不知吐納養性之理、神僊黃白之事，非有方術可傳。假令白日沖天，何益於聖世？聖上博通古今，深究治亂，真有道仁明之主，是君臣同德致理之時，勤行修煉，無出於此。”琪等稱歎，以其語白上，上益重之。

The Emperor Taizong told his ministers Song Qi and others, "Chen Tuan is a person from outside the secular world, who has lived on Mount Hua for over forty years, and is estimated to be over a hundred years old. His speech and discourse are very profound." So he had someone send Chen Tuan to the Zhongshu Province. Song Qi and others asked him, "Since you have already attained the way of quiet cultivation and inner stillness, can you teach it to others?" Chen Tuan replied, "I do not understand the principles of breathing exercises and cultivating the spirit, nor do I know the methods of alchemy and transforming metals and cinnabar. There is nothing in terms of techniques that I can pass on. Even if I could ascend to heaven during the day, what benefit would that bring to the enlightened era? The present emperor is well-versed in both ancient and modern times, and deeply investigates the causes of prosperity and decline. He is truly a wise and benevolent ruler. This is the time when the sovereign and ministers should work together in harmony to achieve peace and prosperity. So called 'diligent practice and cultivation' has nothing more important than this." Song Qi and others were greatly impressed and reported these words to Taizong, who then valued him even more.

太宗問曰：“昔在堯舜之為天下，今可致否？”圖南對曰：“堯舜土階三尺，茅茨不翦，其跡自不可及；然能以清靜為治，即今之堯舜也。”上善其對，亦拜諫議大夫，固辭，乞歸。上知其不可留，即賜宴便殿，詔宰執禁從作詩以□，賜號“希夷先生”。後再召，辭曰：“九重僊詔，休教丹鳳銜來；一片野心，已被白雲留住。”

Taizong asked him, "In the past, Yao and Shun governed the world, can such a situation be restored now?" Chen Tunan replied, "The palaces of Yao and Shun had only three feet of steps and thatched roofs which were never trimmed; such simplicity is naturally beyond our reach. But as long as the country is governed by quietude and non-action, that would be the present-day Yao and Shun." Taizong greatly appreciated his answer and appointed him as a Counselor of State, but he firmly declined, requesting to return to the mountains. Taizong knew he could not keep him, so he held a banquet in the private hall, and issued an imperial decree ordering the ministers and attendants to compose poems in his farewell. Later, when Taizong summoned him again, he declined, saying, "The heavenly edicts from the palace, let the red phoenix carry them no more; my heart for the mountains and wilderness has already been held fast by the white clouds."

將終，預知死期，上表云：“臣大數有終，聖朝難戀，已取某年七月二十二日化形於蓮花峰下張超谷中。”又草疏遣其徒詣闕上之，莫得而見也。种放明逸表其墓，能述其大略。明逸亦傳其象學，明逸授廬江許堅，堅授范諤，由此一枝傳於南方也。世但以為學神仙術、善人倫風鍳而已，非知圖南者也。獨先君知之為詳，數數有詩及之。

Chen Tunan knew his death was approaching before he died. He submitted a memorial stating, "My time has come. Although the enlightened dynasty is good, I cannot stay long. I have decided to leave my physical form on a certain date in the seventh month on the twenty-second day at Zhang Chao Valley beneath the lotus peak." He also drafted another memorial, which was sent to the court by his disciples. The content of this memorial was not known to outsiders. Zhong Mingyi wrote a memorial tablet for him, which roughly described his life. Zhong Mingyi also inherited his "Xiangxue" (Image Learning), which he passed on to Xu Jian from Lujiang, and Xu Jian passed it on to Fan E. This branch of the Earlier Heaven Learning thus spread to the south. The world regarded Chen Tunan merely as someone who practiced immortality and was skilled in recognizing people, but this does not truly understand him. Only my father understood him most thoroughly, and he often mentioned him in his poems.

圖南以上，傳授不可悉考，蓋自伏羲以至文王、周公、孔子以來，世世相傳，或隱或顯，未嘗絶也，如揚子雲、關子明、王仲淹皆其所從來者也。其學主於意、言、象、數，四者不可闕一。其理具見於聖人之經，不煩文字解說，止有一圖以寓其陰陽消長之數與卦之生變。圖亦非創意以作，孔子《繫辭》述之明矣。嗚呼，真窮理盡性之學也！

The lineage of transmission above Chen Tu Nan cannot be verified in detail. Roughly speaking, from Fu Xi down through Wen Wang, Zhou Gong, and finally Confucius, the transmission has been passed down generation after generation. Sometimes it was hidden, sometimes it was made known, but it has never been interrupted. People like Yang Xiong (styled Zi Yun), Guan Lang (styled Zi Ming), and Wang Tong (styled Zhong Yan) all belong to this lineage. This discipline centers on the four aspects: meaning, speech, image, and number. All four are essential and cannot be missing. Its principles are fully contained in the classics of the sages, and there is no need for further explanation through words. There is only one diagram, which symbolizes the numerical principles of the waxing and waning of yin and yang, as well as the generation and transformation of the trigrams. This diagram was not created out of nowhere; Confucius explained it clearly in the Great Treatise. Ah, this is truly a discipline that thoroughly investigates the principles of things and fully understands human nature!

先君之學雖有傳授，而微妙變通蓋其所自得也，能兼明意、言、象、數之蘊，而知《易》之體用、成卦立爻之所自。嘗有詩曰：“誰信畫前元有《易》，須知刪後更無《詩》。”然其學卒無所傳，平時未嘗妄以語人，故當時人亦鮮克知之者，唯以自樂而已。有大名王豫及其甥滎陽張，雖嘗從學，而又皆早死。

My father's learning had its roots in a teacher, but the subtle and flexible aspects were mostly his own insights. He was able to understand the essence of "intention," "speech," "image," and "number," thus grasping both the nature and application of the Book of Changes, as well as the reasons for the formation of hexagrams and the establishment of lines. He once wrote a poem saying: Who would believe that the principles of the Book of Changes existed before Fu Xi drew the hexagrams, and who would know that after Confucius edited the Book of Poetry, there were no other poems? However, this discipline eventually had no successors: he never readily shared his knowledge with others, so few people understood it at the time, and he was content with his own enjoyment. There were once two students, Wang Yu from Daming Prefecture and his nephew Zhang Seng from Xingyang, who studied under him, but unfortunately both died young.

王豫字天悅，樞密直學士之子，丁父憂，居衛之新鄉。先君居共城，初未知先君有是學也，以詩招先君曰：“邵子著書十萬許，圖得聖人心甚苦。何時惠然肯訪來？吾當為君具雞黍。”先君欣然就之。天悅曰：“聞子好學，未知讀何書？”先君曰：“平時居家讀五經，泛觀諸子百家之書，然無師匠，未有所得也。”天悅曰：“子能相從乎？”先君曰：“固所願也。”

Wang Yu, whose name is Tianyue, was the son of a high-ranking official in the Secretariat. After his father's death, he stayed in Xinxiang, Weizhou. At that time, his late father was living in Gongcheng. Wang Tianyue did not know that his late father had this scholarly pursuit at first, and he wrote a poem to invite his late father, saying: "Master Shao wrote ten thousand characters in his writings, striving to draw the mind of the sages into pictures. When will you come to visit me? I will prepare chicken and millet to welcome you." His late father gladly went. Wang Tianyue said, "I heard that you are eager to learn. What books are you reading?" His late father replied, "I usually read the Five Classics at home, and also read widely among the writings of various schools and families, but without a teacher, I cannot say I have any real understanding." Wang Tianyue said, "Can you study under me?" His late father replied, "This is exactly what I have long wished for."

天悅蓋魁偉豪傑之士，雄辨該博，先君但唯諾而已。後及於《易》，先君不復假借，舉奧義數條，皆不能答，乃徐為解說。天悅得所未聞，茫然自失，遽反席再拜，執古弟子之禮焉。有時同行道路，雖沽酒，必具衣冠捧觴跪獻，為先生壽。

Wang Tianyue was a heroic and imposing figure, eloquent in speech and well-versed in learning. At first, my father merely nodded in agreement. Later, when they discussed the Book of Changes, my father no longer hesitated or withdrew, but instead posed several profound meanings for discussion. Wang Tianyue could not answer, and my father then calmly explained them to him. Wang Tianyue heard doctrines he had never encountered before, and was left in a state of confusion and awe. He immediately returned to his seat, performed a second bow, and offered the traditional disciples' salute to the ancients. Afterwards, sometimes when they walked together, even if it was just village wine bought for a drink, he would always tidy his clothes, hold the cup, and kneel to offer it as a birthday toast for my father.

先生居百源，絶四鄰，居數年未嘗設榻。天悅不以時造，隆冬深夜，外戶不扄，但見燈下黙坐，或時諷誦。天悅於是尤加敬服，每有所得，筆而書之，貯一錦囊中，出入起居，須臾造次必以自隨也。

My father lived in Baiyuan, surrounded by no neighbors. For several years, he never set up a single bed. Wang Tianyue often visited unannounced, especially in the deep winter nights. The outer door was never locked. Upon entering, one would find my father sitting quietly by the lamp, sometimes reading aloud in a low voice. Wang Tianyue therefore became even more respectful. Whenever he had insights, he would jot them down at random and put them in a silk pouch. Whether at home or out, during his daily activities and movements, he would always carry it with him without leaving it for a moment.

一日，有清河役卒不以時放，監護者又苦之，眾怒，持畚閘將入縣剽劫以起事，吏民大恐，莫知所為。天悅白令，願自往。令欲多假之從者，天悅曰：“不可，非獨無益，且有害也。”乃衣衰絰，歩出郭外，遇其眾，諭以禍福，皆不敢動，舍杖羅拜，以至感泣，遣還役次。州郡監司欲以其事上聞，天悅力止之。

One day, the laborers at Qinghe construction site were not released on time, and the overseers tortured them in various ways. The people became very angry, picked up tools like shovels and sluice boards, and intended to rush into the county town to commit robbery and start a rebellion. Officials and common people were greatly frightened and did not know what to do. Wang Tianyue reported to the county magistrate, volunteering to go himself. The county magistrate wanted to send more attendants with him, but Wang Tianyue said, "That won't be helpful, but rather harmful." So he still wore his mourning clothes for his parents' funeral, walked out of the city alone, met the group, and explained to them the advantages and disadvantages, the blessings and misfortunes. All the people dared not act recklessly, put down their sticks, gathered around to bow, and even wept in gratitude. They were sent back to the construction site. The officials in the prefecture and county wanted to report this incident to the imperial court to seek merit, but Wang Tianyue strongly advised against it.

後籤書河陽節度判官聽公事。有武臣為守，豪橫傲慢，以至乾元節謝恩祝聖，一切輒罷。天悅告之曰：“乾元之儀，天下所同，不以臣之大小為異。公被遇兩朝，歷位將相，尚乖恭事；苦元昊賊如何，更可責以臣節？”守怒，乃求他官以避之。

Later he was appointed as the official in charge of public affairs at the military governor's office in Heyang. At that time, there was a military official serving as the prefect, who was arrogant and disrespectful. He even canceled the ceremony of paying homage to the emperor on the Qianyuan Festival, which was the birthday of the emperor. Wang Tianyue advised him, "The ceremony of the Qianyuan Festival is universally observed by all officials throughout the country, without distinction based on rank. You have received favor from two dynasties and have held positions of general and chancellor; yet you still violate the proper etiquette of showing respect. Then, what would you expect from someone like Li Yuanhao, a rebel? Could you still demand that he uphold the duties of a subject?" The prefect became very angry, and Wang Tianyue then requested to be transferred to another position to avoid him.

景佑、慶曆中，屢上書言事，召赴資善堂，命近臣詢訪，語太激切，為所沮抑，送政府問狀，又以辭不屈忤時相，報罷，以太常寺太祝知河陽府伊闕縣事。會甘陵妖賊王則為變，所在告捕黨與甚急，洛之諸邑皆以獲捕為功。有以妖書告者，株連蔓延凡二百餘人。天悅至邑，按問得情，皆無狀，但為浮圖事所惑，夜聚眾規利而已。天悅嘆曰：“亂貝者王則也，斯民何罪！”乃盡釋之。

During the Jingyou and Qingli periods, Wang Tianyue submitted memorials several times to discuss current affairs. The court summoned him to the Zisan Hall and ordered close ministers to question him face to face. However, his remarks were too radical and he was suppressed, then sent to the Zhengshi Hall for further interrogation. He refused to yield in his words, angering the current prime minister, and the matter was thus abandoned. He was only appointed as a Tai Zhu official in the Tai Chang Temple and sent to govern Yique County in Heyang Prefecture. At that time, Wang Ze, the rebel in Jialing (which was Beizhou), had caused disturbances, and local authorities were urgently capturing his accomplices, treating anyone captured as a meritorious act. Someone reported a so-called "devil book," leading to widespread accusations and involving as many as over two hundred people. After Wang Tianyue arrived at the county, he interrogated each person and investigated the facts, discovering that there was no real evidence. They had merely been misled by certain religious activities and gathered at night to make small profits. Wang Tianyue sighed, "It is Wang Ze who caused disturbances in Beizhou; what crime have these common people committed!" and thus released them all.

其間豪強數十人皆先已竄伏山谷，結集旁邑儕輩，皆巨盜。天悅聞之，遣其徒中一人，遺以所衣布袍，曰：“為我告若曹：茲事已十年矣，縱長注誤，亦屢經赦宥，可以自新。”俾令觀此取信。其人奔往，以天悅之言諭之曰：“我令賜汝活！”具道天悅意，將所得袍遍示之，眾皆相賀，歡欣從命；又語旁邑人，亦皆散去。天悅素不能謟事上位，尹雅不悅，捃摭以故縱妖黨聞於朝，執政者以宿怒深中之，坐是奪兩官，海州。先君送至海上，後得放還，監亳州明道宮，丁母憂以卒。

Among these people there were dozens of powerful local strongmen who had already fled into mountain valleys and had conspired with similar individuals in neighboring counties; they were all notorious bandits. After hearing about this, Wang Tianyue sent one of his accomplices to deliver a message, taking off his own coarse robe and giving it to the man, saying, "Tell them: this matter has already passed ten years ago. Even if they were long trapped in confusion before, they have repeatedly encountered pardons, so they can now turn over a new leaf." He asked them to take this robe as proof. The man went quickly, conveyed Wang Tianyue's words to the group, saying, "The county magistrate has given us a chance to live!" He then explained Wang Tianyue's intentions in detail, showed the robe he had received to everyone, and the group celebrated together, happily obeying. He also went to inform the accomplices in the neighboring county, and those people also dispersed one by one. Wang Tianyue had never been fawning towards his superiors, and the governor of Henan had always disliked him. Therefore, he fabricated charges, reporting to the imperial court under the charge of "intentionally letting loose heretical sect members." The ruling ministers, harboring old grudges, deeply slandered him, and as a result, he was deprived of two levels of official rank and exiled to Haizhou. My father saw him off to the seaside. Later, when he was pardoned and released, he was appointed as the supervisor of the Mingdao Temple in Bozhou, but died after mourning his mother.

張字子望，樞密直學士逸之孫，比部員外郎、廣西轉運使道宗之子，與其兄峋子堅同年登科，兄弟皆有文學。子望尤喜窮經，而恬於仕進。少從先君學，嘗語人曰：“師事先生二十年，未嘗見先生說重複語。先生之道深不可測，亹亹日新如此。”

Zhang Ziwang, whose courtesy name was Ziwang, was the grandson of Zhang Yi, the straight scholar of the Secretariat, and the son of Zhang Daozong, who served as a deputy minister of the Department of Rations and also as the governor of Guangxi. He passed the imperial examination in the same year as his elder brother Zhang Xun, whose courtesy name was Zijian. Both brothers were talented in literature and scholarship. Zhang Ziwang especially loved to study the classics thoroughly, and he regarded official success as unimportant. When he was young, he studied under his father, and once he told someone, "I have studied under my teacher for twenty years, but I have never heard him repeat a single word. His knowledge is profound and ever-deepening, constantly refining itself and renewing itself every day."

有《洛中游春》詩云：“平生自是愛花人，到處尋芳不遇真。誰謂人間無正色？今朝始見洛陽春。”言學於先君而方有所得也。先君和之曰：“造物從來不負人，萬般紅紫見天真。滿城車馬空撩亂，未必逢春便是春。”恐其自畫而勉之使進也。先君行狀，子望所撰，今載於《褒德集》。

He had a poem called "Lo Zhong Youchun" (A Spring Tour in Luoyang), which roughly says: I have always been a person who loves flowers, seeking fragrance everywhere but never finding genuine flowers; who says there are no pure colors in the world? Today I have finally seen the spring of Luoyang. This is saying that he had learned from his father and had just begun to understand. His father composed a poem in response, which roughly says: Nature never fails to reward people; thousands of reds and purples all show their natural truth; the whole city's carriages and horses merely make noise and confusion, but encountering spring does not necessarily mean one truly understands spring. This is to warn him not to limit himself, and to encourage him to continue striving. His father's biography was written by Zhang Ziwang, and it is now included in the "Bao De Ji" (Collection of Virtuous Deeds).

元豐官制行，神宗皇帝以呉丞相充嘗薦，諭執政除太常丞，蔡確言資淺，乃以為寺簿。未幾感疾，卒於京師，官才宣義郎。子望平時記録先君議論為多，家人但見其素所寶惜，納之棺中。其後子堅得其遺藳見授，今《觀物外篇》是也，蓋十才一二。又嘗著《易說》藏於家。

In the Yuanfeng period, a new official system was implemented. Emperor Shen宗, because the prime minister Wu Chong had once recommended him, instructed the ministers in charge to appoint him as Tai Chang Cheng. However, Cai Que said he lacked sufficient experience, so he was instead appointed as Tai Chang Si Zhu Bu. Soon after, he fell ill and died in the capital, his official rank only reaching Xuanyi Lang. Zhang Ziwang often recorded the discussions of his father, and the family only saw him treasure these notes, so they were buried with him in the coffin. Later, his brother Zhang Zijian found the remaining manuscripts and gave them to me, which is today's "Guanwu Wai Pian," probably only preserving about one-tenth or one-twelfth of the original. He also wrote a work called "Yi Shuo," which was kept at home.

熙寧初，其父領漕廣西，時初置常平使者，兄子堅首除兩浙，宰相欲見子望，父兄強之，不得已而往。宰相欲留，子望辭以父遠官嶺外。當時行其難進易退如此。若假之以年，先君之學必有所傳，惜哉！子望有二子夭折，平生著述散落。陳恬叔猶能頌其遺詩，情致深遠，不愧前人之作也。

In the early years of the Xining era, his father was in charge of the grain transport in Guangxi. At that time, the court had just established the position of the regular officials for the equalization of prices, and his elder brother Zhang Zijian was the first appointed to Zhejiang. The prime minister wanted to meet Zhang Ziwang, and his father and elder brother urged him repeatedly, but he was forced to go only reluctantly. The prime minister intended to employ him, but Zhang Ziwang refused, citing his father's distant post in the Lingnan region. At that time, he practiced the principle of "difficult to advance, easy to retreat." If heaven had granted him a few more years of life, his father's learning would surely have been passed down. Alas! Zhang Ziwang had two sons who died young, and his writings were completely lost. Chen Tiantian (styled Shuyi) could still recite the poems left by Zhang Ziwang. The sentiments were profound, and they did not fall short of the works of previous masters.

秦玠字伯鎮，未詳何處人，後居亳社。有吏才，善書翰，亦好學問，嘗以屯田貟外郎知懷州，長先君一歲，亦稱門人。在河南日，欲從先君學，先君以其人頗好任數，未之許也。嘗有書與先君云“先生鍵道彌固”，意謂先君靳其學不以告。先君答書，其略曰：“道滿天下，何物不有之，豈容人關鍵耶？”後歷兵部郎中，判三司理欠憑由司，遂退歸於亳，書問常不絶，先君亦之以詩。先君既沒，洛人李籲端伯守官於亳，見之尚無恙，每語及先君之學也。

Qin Jie, whose name was Bozhen, had an unknown place of origin, but later resided in Bozhou. He had the talent for official work, was skilled in calligraphy and literary composition, and also loved scholarship. He once served as a deputy officer of the Department of屯田 and was in charge of Huaizhou. He was one year older than my father, yet he also called himself my father's disciple. When he was in Henan, he wanted to study this subject under my father, but my father did not agree because he thought Qin Jie was rather fond of scheming and intrigue. Qin Jie once wrote a letter to my father, saying, "The master has locked the Way more tightly than ever," meaning he was resentful that my father was reluctant to share his knowledge. My father replied, in general terms, "The Way is everywhere in the world; how can it be locked up by a person?" Later, Qin Jie held various posts in the Ministry of War, served as the chief judge of the Three Departments' Office of Debt Settlement, and then retired to Bozhou. He kept constant correspondence with my father, and my father often replied with poems. After my father's death, Li Xu, a man from Luoyang named Duanbo, served as an official in Bozhou. When he met Qin Jie, he was still alive, and often spoke of my father's scholarship.

鄭夬字揚廷，後以字為名，江東人，客遊懷、衛間，依大姓宗氏，亦嘗欲受教於先君。先君曰：“吾學於李挺之也，忘寒暑，忘晝夜，忘寢食，忘進取。挺之有所言，吾必曰：‘願略開端，無竟其說，請退而思之。’幸得之以為然，方敢自言；或未也，歸而再思之，得之而後已。又走四方，就有道而正焉。凡山川風俗、人情物理，吾皆究觀之，有益於吾學者必取焉。今足下志在口耳，又多外慕，能去是而誠心一意，然後可以語此學。”夬固不能也。

Zheng Guai, whose name was Yangting, later used his given name as his surname. He was from the Jiangdong region, and lived in the areas of Huai State and Wei State, relying on the large family of the Zong clan for support. He once wanted to seek guidance from his father. His father told him, "When I studied under Li Tingzhi, I forgot the cold and heat, the day and night, sleep and meals, and even the pursuit of fame and success. Every time Tingzhi explained something, I would say, 'Please just open the topic a little, do not explain it all at once, let me think about it on my own.' Only when I happened to understand it and was sure of it would I dare to speak out; if I did not yet understand, I would go back to think about it again, not giving up until I had fully understood. In addition, I traveled widely, seeking guidance from those who had attained the Way. I examined every aspect of the mountains and rivers, the local customs, the human relationships and natural principles, and absorbed whatever was beneficial to my studies. Now you are only interested in what you hear and say, seeking to speak and gain fame and fortune externally; you must first eliminate these faults and be sincere and focused, then you can talk about this subject." Zheng Guai obviously could not do that.

後秦玠在河內，嘗語夬以王天悅傳授先君之學有所記録，夬力求之，天悅惡夬浮薄，不與。不幸天悅感疾且卒，夬聞之，賂其僕就臥內竊得之，遂自以為己學，著《易傳》《易測》《明範》《五經明用》數書，皆破碎妄作，穿鑿不根，嘗以變卦圖標秦玠。

Later, Qin Jie was in He'nei and once told Zheng Guai: Wang Tianyue had studied under his father and had notes left behind. Zheng Guai then made great efforts to obtain them from Wang Tianyue, but Wang Tianyue disliked Zheng's shallow character and refused to give them. Unfortunately, Wang Tianyue fell seriously ill and was on the verge of death. Upon hearing this, Zheng Guai bribed his servant to steal the notes from Wang's bedroom. He then used them as his own knowledge and wrote several books, including The Commentary on the Book of Changes, The Measurement of the Book of Changes, The Ming Fan, and The Practical Use of the Five Classics. These works were all fragmented fabrications, forced and without foundation. He also once showed Qin Jie the diagram of the resulting hexagram.

夬既竊天悅書，遂去宗氏入京師，補國子監生，得解，省試策問八卦次序，夬以所得之說對，主司異之，擢在優等。既登第，遊公卿門，以其所著書為投贄焉。後調太原府司録，執政薦館職者數人，將召試，為轉運李遇卿發其贓罪，投竄南方，遇赦得自便，復事逰謁。嘗過洛來見先君，慚怍引咎。先君曰：“足下向以拙者之言為然，不至此也。”不肖時在童稚，尚能記其狀貌，白晰短小輕狷人也。後卒以窮死。秦謂“必有天譴”，恐指此而言也。

After Zheng Guai stole Wang Tianyue's notes, he left the Zong family and went to the capital, was admitted as a student at the National Academy, and passed the local examination. The question in the provincial examination held by the Ministry of Rites happened to be about the order of the Eight Trigrams. Zheng Guai answered using the stolen explanation, and the chief examiner thought he was unique, so he ranked him among the top candidates. After he passed the imperial examination and became a jinshi, he often visited the homes of high officials, presenting his own writings as gifts. Later he was transferred to serve as a deputy magistrate in Taiyuan Prefecture. The ruling ministers recommended several people for positions in the imperial library, intending to call Zheng Guai for an examination, but he was exposed by the transport commissioner Li Yujing for embezzlement and was exiled to the south. After being pardoned, he regained his freedom and again went around visiting powerful officials. He once passed through Luoyang to visit my father, looking very ashamed and admitting his mistakes. My father said, "If you had taken my simple words into account back then, you would not have ended up in this situation." I was still a child at that time, but I still remember his appearance: he had a fair complexion and a short stature, and was a superficial and impetuous person. He eventually died in poverty. Qin Jie said he "would certainly be punished by heaven," which probably refers to this incident.

夬之所著《易圖》非是，其說或有然者。竊書秦實知之，乃駭然嘆曰“夬何處得此法”，又謂自得之異人，“西都邵某聞其大略，已能洞吉凶之變”，近乎自欺矣。先君易學淵源傳授本末，秦不能知，獨以為“洞吉凶之變”，何其小也！謂得之異人，非世人所聞，尤為怪誕，然亦有謂，蓋指陳希夷而言也。

Zheng Guai's diagram of the Book of Changes is not accurate, though some of his statements may have some merit. Regarding the matter of stealing the book, Qin Jie was actually aware of it, yet he pretended to be surprised and exclaimed, "Where did Zheng Guai get this method?" He also claimed that this method was learned from a mysterious person, and said, "The person from the western capital, Shao Mou, only heard a rough account and was already able to perceive the changes of good and ill fortune." This is almost self-deception. My father's lineage and transmission in the study of the Book of Changes, Qin Jie had no knowledge of, and he regarded it merely as a method for predicting changes of good and ill fortune, which is to underestimate the depth of this discipline. Saying that it was obtained from a mysterious person, something not heard of by ordinary people, is especially absurd; however, there is a reason for this statement, probably referring to Chen Xiyi.

自伏犧已來，大中至正之道昭昭然具在《易》中，孔子為《彖》《象》《繫辭》，言之盡矣。但世人信之者寡，知之者鮮。若謂非世人所聞，將使誰聞之耶？先君既謝世，秦為此言；存中又不得其詳，但記秦所聞耳。此不得不辨也。

Since Fu Xi, the "greatly right and proper" way has been fully contained in the Book of Changes. Confucius composed the Commentary on the Judgment, the Image Commentary, and the Great Treatise, having already explained it completely. However, few people in the world are willing to believe in it, and even fewer truly understand it. If this principle is not something the world should hear, then who would hear it? After my father's death, Qin Jie was the one who spoke these words; Shen Cunzhong did not fully understand the details, but only recorded what Qin Jie said. Therefore, it is necessary to clarify and correct this.