Appendix One · Chapter Dou's Account of His Journey to Shangshan

不肖既為此述先君易學傳授次第及諸人事蹟大略，以解世惑，因更記昔所聞見者於後。頃年見章相，言初任商洛令時，鄭人宋孝孫為太守，宋與先生有契分，招先生自洛來逰商山，惇由是識先生。時預坐席，宋因話洛陽牡丹之盛，未知名品共有幾何。惇率爾而對曰：“惇婦家在緱山，故多洛所謂牡丹，惇皆識之矣。”

i have now written these words to explain the order in which my father passed down the study of the yijing and to give a general account of various events and persons, in order to dispel people's doubts. i will also add some things i have seen and heard before. a few years ago, i met chancellor zhang dun, who said that when he first served as county magistrate in shangluo, song xiaosun from zhengzhou was the governor, and song had a friendship with my father, so he invited my father to visit the shang mountain area from luoyang. zhang dun thus met my father. at that time, zhang dun was also present. song xiaosun spoke of the abundance of peony flowers in luoyang, and said that he did not know how many famous and expensive varieties there were. zhang dun replied off the top of his head, "my wife's family is in gong mountain, and there are plenty of peonies as described in luoyang. i know them all."

宋曰：“先生洛陽人也。”先生曰：“洛中識花者三等：有嗅根莖而識花，識花之上也；見芽葉而識花，識花之次也；見花識花，識之下也。如長官，止可謂見花識花者也。”惇固已異其言。宋又言先生易學妙於世，不可不傳。先生留商甚久，惇數聽餘論，知先生為有道者，遂拜之。

Song Xiaosun said, "It is really the gentleman who is from Luoyang." My father replied, "In Luoyang, those who can identify flowers are divided into three levels: those who can recognize the kind of flower by the smell and appearance of the roots and stems are the top level; those who can identify the flower by looking at the buds and leaves are the second level; and those who can only recognize the flower when it is in bloom are the third level. Like the magistrate, you can only be considered the third level." Zhang Dun immediately felt that this was an unusual remark. Song Xiaosun also said that my father's knowledge of the Yi Jing was unparalleled in the world and should not be left untransmitted. My father stayed in Shangzhou for a long time, and Zhang Dun often listened to his remaining remarks, realizing that he was a sage-like person, and thus became his disciple.

商洛罷，屢過洛，欲遂從先生學。惇問先生之學幾日可盡，先生曰：“本無多事，以子厚之才，頃刻可盡也。但子厚心志未定，要湏相從林下數月，使塵慮消散，然後可告。”是時惇少年好，不能留也，今且為恨。“如先生易學，舉世莫比，始可謂知《易》。王輔嗣輩以臆說配合人事，惇一日可作百部，竟何益也。”因以存中所記秦伯鎮言為問，章相云：“先生易學，秦、沈所不知也。”

After Zhang Dun left his post as the county magistrate of Shangluo, he often passed by Luoyang, wanting to study under his father. He asked his father how long it would take to master this subject. His father said, "There is not much complicated content. With Zihou's talent, he could learn it in a moment. However, Zihou's mind is not yet settled. He needs to stay with me in the woods for several months to eliminate worldly distractions before I can teach him." At that time, Zhang Dun was young and full of ambition, and he could not stay. This has become a regret for him. He also said, "The study of the Book of Changes by Master is unique in the world, and only then can it be called true understanding of the Book of Changes. People like Wang Bi (Zifu) use empty conjectures to compare with human affairs. Such books I could write a hundred in a day. What use are they?" I then asked him about the words of Qin Bozhen as recorded by Shen Cunzhong. Zhang the Chancellor said, "Master's study of the Book of Changes is something both Qin Jie and Shen Kuabu do not understand."

西河人李周字道濟，平生不婚宦，獨居陋巷。先君一日訪之，道濟方讀《易》，先君笑曰：“《易》果在是乎？只守此以求《易》，恐終身未見。”道濟不知所以聞。先君既沒，方深悔之。白述古明之，實純厚之士也。嘗云：“述古聞先生論《洪範》，古今人未嘗到此，但自恨不曉數學，不能傳授，實與《易》道相通也。”

A man from Xihé named Li Zhou, who went by the name Daoji, never married and never held any official position, living alone in a poor alley. One day my father visited him, and Li Daoji was reading the Book of Changes. My father laughed and said, "Is the Book of Changes really only in this book? If you only rely on this to seek the Book of Changes, you may never see it in your lifetime." At that time, Li Daoji did not understand the meaning of my father's words, but after my father's death, he deeply regretted not having understood. Bai Shugǔ (a person named Mingzhi) was indeed a sincere and virtuous gentleman. He once said, "I have heard the master explain the Hongfan, and no one in history has explained it to such a depth. I only regret my own lack of knowledge in 'mathematics,' which prevents me from passing it on. In reality, the principles of Hongfan and the Way of the Book of Changes are interconnected."

邢和叔亦欲從先君學，先君略為開其端倪，和叔援引古今不已。先君曰：“姑置是。此先天學，未有許多語，既得此理，則左右逢原矣。和叔且當虛心，使胸中蕩蕩然無一事，然後可以學此。”故有詩云：“若問先天一字無，後天方始有功夫。拔山蓋世稱才力，到此分毫強得乎？”

Xing Su (whose name is He Shu) also wanted to learn from my father. My father only gave him a slight hint, and Xing He Shu began to cite classics and discuss past and present endlessly. My father said, "First put down these things. This is the 'Heavenly Origin' study, which originally has not much to say; once one has grasped this principle, it will be natural to understand everything. He should first empty his mind, make his chest completely empty and have nothing in it, then he can begin to learn it." Therefore, my father wrote a poem saying: If you ask about the 'Heavenly Origin,' it has not even a single character. It is only when you reach the 'Later Heaven' that you can talk about practice; even if one has extraordinary talent to lift mountains and cover the world, can one manage to grasp even a little bit here?

先君一日有小疾，和叔親為嘗粥藥。先君笑曰：“不必如是。吾非黃石痴老子，被子房跪進一雙履便能取得，但悠久至誠足矣。苟無誠心，去道已遠，何所學乎？”和叔笑曰：“恕才萌此心，早被先生捉著。”和叔留別詩“圯下每慚知孺子，床前時得拜龎公”之句。先君和曰：“觀君自比諸葛亮，顧我殊非黃石公。”其斷章云：“出人才業尤湏惜，慎勿輕為西晉風。”示勸戒也。

One day my father fell ill slightly, and Xing Heshu personally tasted his porridge and tested his medicine. My father laughed and said, "There is no need to do so. I am not the old man on the bridge who gave the military strategy to Zhang Sibiao simply by kneeling and offering him a pair of shoes. As long as I maintain sincerity for a long time, that is enough. If there is no sincerity, I have already strayed far from the Dao, so what is the use of learning?" Xing Heshu laughed and said, "I just had this thought, but it was immediately seen through by the master." In Xing Heshu's farewell poem, there are two lines: "I often feel ashamed to compare myself to the young son of Zhuge, and often have the honor to pay respects to Pang Gong before his bed." Here, he compared himself to Zhang Liang, the one who received the military strategy on the bridge, and compared my father to Pang De Gong, the recluse of Xiangyang. My father replied with a poem, saying: "Looking at you comparing yourself to Zhuge Liang, but I am really not the old man with the yellow stone." In the final stanza, he said: "Exceptional talent and achievements should be especially cherished, and one must never lightly fall into the frivolous and extravagant风气 of the famous men of the Western Jin dynasty." This was clearly a deliberate warning.

程明道先生同弟伊川先生侍其親太中公，秋日訪先君於天津舊廬，先君以酒與之同遊月陂上，歡飲劇談。翌日，明道謂周純甫曰：“昨日陪堯夫先生遊月陂，自來聞堯夫議論，未嘗至此，振古之豪傑也。”純甫曰：“所言如何？”明道曰：“內聖外王之道也。惜其老矣，無所用於世。”

Cheng Hao, known as Master Mingdao, and his younger brother Cheng Yi, known as Master Yichuan, accompanied their father Cheng Xiang, who had held the official rank of Taizhong Da Fu, on a autumn day to visit their former residence at Tianjin Bridge. Their father prepared wine and they enjoyed a tour along the Yuebo Dike, drinking freely and discussing extensively. The next day, Master Mingdao told Zhou Chunpu, "Yesterday, accompanying Master Yaofu on a tour of Yuebo Dike, I have never heard such discussions from Master Yaofu before. He is indeed a rare hero in ancient times." Zhou Chunpu asked, "What did he talk about?" Master Mingdao replied, "He spoke about the Way of 'inner sage and outer king.' It is a pity that he is old now and has no opportunity to apply it in the world."

先君嘗有詩云：“草軟波平風細細，雲輕日淡桞低捼。狂吟不記道何句（初云“狂言不記道何事”，後改作此），劇飲未嘗如此杯。景好只知閒信歩，朋歡那覺太開懷。必期快作賞心事，卻恐賞心難便來。”

My father once wrote a poem describing a scene where the grass was soft, the water calm, a gentle breeze blew, the clouds were light and faint, and the sunlight was mild. Willows hung low, swaying gently. He recited freely, but could no longer remember the exact words of the poem (originally it was "raving speech, not remembering what was said," but later changed to this version). He drank heartily, never having raised a cup so freely before. The scenery was so beautiful that he only walked leisurely without noticing. His friends enjoyed themselves fully, not realizing they had already been too merry. He longed to do something truly enjoyable, yet feared such a pleasant moment would not come again so easily.

明道有詩和云：“先生相與賞西街，小子親攜几杖來。行處每容參極論，坐隅還許侍餘杯。檻前流水心同樂，林外青山眼重開。時心閒難兩得，直湏乘興數追陪。”又云：“月陂堤上四徘徊，北有中天百尺臺。萬物已隨秋色改，一樽聊為晚涼開。水心雲影閒相照，林下泉聲靜自來。世事無端何足計，但逢嘉日約重陪。”

In the Mingdao period, he wrote poems in response. One says: "Master, you and I share the scenery of the western street; the junior brings a table and a staff to accompany you. Everywhere we walk, I am allowed to participate in the most profound discussions; even at the side of the last seat, I may share a drink with you. The flowing water before the railing brings me joy as it does; the green mountains outside the forest open my eyes anew. In times of peace and with a tranquil mind, it is hard to have both; only then should we take pleasure in each other's company." Another says: "I wander along the moonlit embankment, with a high tower of a hundred feet standing northward. All things have changed with the autumn; let us open a cup of wine to enjoy this late evening coolness. The water's center and the cloud reflections are leisurely reflected; the mountain spring's sound flows freely beneath the trees. The world is full of confusion and randomness; where is there worth worrying about? Only wait for a good day to meet again and enjoy each other's company."

先君有《安樂窩中好打乖》詩，明道亦和詩云：“聖賢事業本經綸，肯為巢由繼舊塵？三幣未回伊尹志，萬鍾難換子輿貧。客求墨妙多攜卷，天為詩豪剩借春。時止時行皆有命，先生不是打乖人。”唯明道知先生為深，故先君之葬，不肖請志其墓焉。

My father once wrote a poem called "A Happy Place for Being Mischievous," where "being mischievous" refers to going against the customs and adapting oneself comfortably, not conforming to the vulgar ways. Chengdao also wrote a poem in response, saying: The deeds of sages and virtuous men lie in governing the world, how could they be willing to follow the old ways of people like Niao Fu and Xu You, who retreated from the world? Three invitations did not take away Yi Yin's determination to serve the state, and ten thousand measures of wealth could not exchange Meng Zi's (Mencius, whose name was Ke and courtesy name Zi Yu) contentment with poverty. When guests asked for his calligraphy, they often brought scrolls and came personally. Heaven specially granted this poet-scholar more springtime scenery to fulfill his destiny. Whether to stop or act is determined by heaven's will, and the gentleman is not really someone who retreats from the world and "plays mischievous." Only Chengdao truly understood my father, so when my father was buried, I asked him to write the epitaph.

異時伊川同朱公掞訪先君，先君留之飲酒，因以論道。伊川指向前食卓曰：“此卓安在地上，不知天地安在何處？”先君為之極論天地萬物之理，以及六合之外。伊川嘆曰：“平生唯見周茂叔論至此（周茂叔，道州人，名敦頥，二程之師也），然不及先生之有條理也。”

Once again, when I-chuan visited my father together with Zhu Guangting (whose name was Gongshai), my father invited them to drink wine and discussed principles along the way. I-chuan pointed to the table before them and said, "This table is placed on the ground; but where is the heavens and earth placed?" My father then explained in great detail the principles of heaven and earth and all things, continuing until the concept of "Six Harmony." I-chuan exclaimed, "In my lifetime, I have only heard Zhou Maoshu discuss matters to this extent (Zhou Maoshu was from Daozhou, named Dunyi, the teacher of the two Chengs), but it is still not as clear and orderly as what the gentleman has explained."

伊川又同張子堅來，方春時，先君率同遊天門街花。伊川辭曰：“平生未曾花。”先君曰：“庸何傷乎？物物皆有至理，吾儕花異於常人，自可以觀造化之妙。”伊川曰：“如是則願從先生遊。”

IChuan came again together with Zhang Zi Jian to visit, and it was spring. My father invited them to go to Tianmen Street to see the flowers. The original text says "to see the flowers" and the two subsequent mentions of "flowers" are missing the character "see." IChuan declined, saying, "I have never seen flowers in my life." My father replied, "What's the problem? All things have their ultimate principles. Our way of seeing flowers is different from that of ordinary people, and we can use this opportunity to observe the profound mysteries of nature." IChuan said, "If that is the case, I would like to follow the master and go together."

先君病且革，鄉人聚議後事於後，有欲葬近洛城者。時先君臥正寢，已知之，曰：“袛從伊川先塋可也。”伊川曰：“先生至此，他人無以致力，願先生自主張。”先君曰：“平生學道，固至此矣，然亦無可主張。”伊川猶相問難不已，先君戲之曰：“正叔可謂生薑樹頭生，必是生薑樹頭出也。”

When my father was seriously ill, the people from the village gathered behind to discuss the arrangements for his funeral. Some suggested burying him near the city of Luoyang. At that time, my father was lying in his study, having already heard about it, and said, "It is enough to bury him at the ancestral tomb in Yichuan as before." Cheng Yi said, "At this point, there is nothing others can do, so I hope the master will make his own decision." My father replied, "All my life I have studied the Way, and this is where it has led me. There is nothing else for me to decide." Cheng Yi kept questioning him persistently. My father then joked, "Zengshu (Cheng Yi's given name) can truly be said to believe that 'ginger grows on the tree,' so he must insist that ginger grows from the tree." This was a joke about Cheng Yi being stubborn, sticking to his own views and unwilling to change his mind.

伊川曰：“從此與先生訣矣，更有可以見告者乎？”先君聲氣已微，舉張兩手以示之。伊川曰：“何謂也？”先君曰：“面前路徑常令寛，路徑窄則自無著身處，況能使人行也。”亦有詩云：“面前路徑無令窄，路徑窄時無過客。過客無時路徑荒，人間大率多荊棘。”

I Chuan said, "From now on, I must part from you forever. Is there anything more you would like to tell me?" At this time, my father's voice had become very weak, and he raised and spread out his hands to show I Chuan. I Chuan asked, "What does this mean?" My father said, "The road ahead should always be kept wide. If the road is narrow, you yourself would have no place to stand, let alone allowing others to pass through." My father also wrote a poem: "Do not narrow the road ahead; once it is narrow, there will be no travelers. Without travelers, the road will be abandoned. The world is full of thorns and difficulties."

前此，橫渠先生自關中被召還館，過洛見先君，值感疾。橫渠診其脈曰：“先生脈息不虧，自當勿藥。”仍問先君曰：“先生信命乎？載試為先生推之。”先生曰：“世俗所謂命者，某所不知；若天命，則知之矣。”橫渠先生曰：“既曰天命，則無可言者。”

Before this, Zhang Zai, the Master of Hengqu, was recalled from Guanzhong to serve in the capital and passed through Luoyang on his way, visiting my father. He happened to meet my father who was ill. Zhang Zai took his pulse and said, "Your pulse does not show any deficiency, so naturally you do not need medicine." Then he asked my father, "Do you believe in 'destiny'? I will try to calculate it for you." My father replied, "I do not understand the kind of destiny that is commonly spoken of in the world; if it refers to 'heavenly mandate,' then I do understand it." Zhang Zai said, "If we are talking about heavenly mandate, there is nothing to calculate."

又數日，司馬溫公來問疾，先君曰：“某疾勢必不起，且試與觀化一巡也，願君實自愛。”溫公曰：“堯夫未應至此。”先君曰：“死生亦常事耳。”故臨終有詩云：“生於太平世，長於太平世，老於太平世，死於太平世。客問幾何年？六十有七歲。俯仰天地間，浩然無所愧。”遂啟手足，實煕寜十年七月五日也。

A few days later, Sima Guang (Wen Gong) came to visit my father who was ill. My father said, "This illness is surely not curable; I will just take a look at the changes of fate, and I ask you, Junshi (Sima Guang's courtesy name), to take good care of yourself." Sima Guang said, "Yao Fu should not have come to this situation." My father replied, "Life and death are nothing but ordinary matters." Therefore, when he was about to die, he wrote a poem: "Born in a time of peace, grew up in a time of peace, aged in a time of peace, and died in a time of peace; when a guest asked how old I was, I said sixty-seven years old; I have lived between heaven and earth, with a vast and noble spirit, and I have no guilt in my heart." Then he passed away peacefully. The phrase "qǐ shǒufù" (to start with the feet and end with the hands) comes from the "Zengzi" chapter of the "Lunyu" (Analects of Confucius), which refers to dying in a complete and peaceful manner. This happened on the fifth day of the seventh month in the tenth year of the Xining era.

煕寜初，歐陽文忠公遣其子棐叔弼來洛，省王宣徽夫人之疾。將行，謂叔弼曰：“到洛唯可見邵先生，為致吾嚮慕之意。”叔弼既見先君，從容與語出處，以及學術大概。後十年，先君捐館；又八年，韓康公尹洛，請諡於朝，叔弼時為太常博士，適當議諡。

In the early years of the Xining era, Ouyang Xiu, posthumously honored as Wenzhong, sent his son Ouyang Fei, whose name was Shubian, to Luoyang to visit his mother, Wang Xuanhui, who was ill. Before he left, Ouyang Xiu told Shubian, "Once you arrive in Luoyang, there is one person you must certainly meet, Shao Master, and convey my admiration." After meeting his father, Shubian calmly discussed the principles of entering and withdrawing from official life, as well as the general aspects of scholarly studies. Ten years later, his father passed away. Eight years after that, Han Jie, who was granted the title Kangguogong, served as the governor of Henan, and requested the imperial court to bestow a posthumous title upon his father. At that time, Ouyang Shubian held the position of Taichang Doctor and was assigned to oversee the deliberation on the posthumous title.

叔弼嘗謂說之以道云：“棐作邵堯夫諡議，皆往昔親聞於先生者。”當時棐少年，先生一見欣然延接，遂及平生事故，得其詳如此，豈非先生道學絶世、微妙元通、前知來物、預以相告耶？先君之葬，呂希純子進有輓詩云：“黔婁有諡合稱康。”叔弼諡曰“康節”，時子進同為博士，其驗乃在八九年後，嗚呼異哉！

Shu Bi once told Chao Shuo Zhi (whose name was Yidao) that "I wrote the posthumous title proposal for Shao Yaofu, using entirely the words I heard directly from the master." At that time Shu Bi was still young, and upon meeting his father, he was warmly received, and they discussed his father's life deeds, so Shu Bi knew so much in detail. Is this not because his father's learning was the best of his time, his teachings subtle and profound, and he could foresee future events, thus telling Shu Bi in advance? When his father was buried, Lu Xipu (whose name was Zijin) composed a mourning poem saying "Qianlou has a posthumous title called Kang," referring to the story of Qianlou, a hidden person of the Warring States period, who was given the posthumous title "Kang." Later, the posthumous title Shu Bi decided upon was exactly "Kangjie." At that time, Lu Zijin and Shu Bi were both serving as Tai Chang Bo Yu, and the fulfillment of the poem's prediction came exactly eighty-nine years later, which is truly extraordinary!

永唯先君與四方郷里名公賢大夫逰，平時話言不可勝記，此獨舉其與道相發明者以繫於後。仍錄先君與伯鎮書、李挺之墓表、詩篇中及陳希夷與秦伯鎮者，庶幾可以考證焉。案：此所云書、表及詩，原本俱未經附錄。今惟《擊壤集》載《觀陳希夷先生真及墨跡》詩三首、《寄亳州秦伯鎮兵部》詩六首。其與伯鎮書及挺之墓表，撿邵氏諸書俱不載，無從補入，今並依原本闕之。

I often think of my late father's association with renowned officials and virtuous scholars in the four directions and the local area. Though he conversed frequently with them, it is impossible to record all their talks. Here, I have selected only those parts that can be connected with the Way (Dao). In addition, I have copied my father's letter to Qin Buzhen, his memorial essay for Li Tingzhi, and his poems concerning Chen Xiyi and Qin Buzhen. These may be of use for future verification. The editors of the Siku Quanshu note: The letter, memorial essay, and poems mentioned here were originally not included as appendices. Now only the "Yichuan Jiyang Ji" contains three poems titled "Observing the True Form and Ink Traces of Master Chen Xiyi" and six poems titled "Sending to Qin Buzhen of the Military Department in Bozhou." As for the letter to Qin Buzhen and the memorial essay for Li Tingzhi, after thoroughly checking all of the Shao family's works, they are not recorded anywhere, so they cannot be added. Now they are included according to the original omission.