晉書 : 列傳第六十四隱逸

晉書卷九十四
Book of Jin, Volume 94

列傳第六十四
Biographies, Chapter Sixty-four

若夫穹昊垂景，少微以躔其次；《文》《繫》探幽，貞遁以成其象。故有避於言色，其道聞乎孔公；驕乎富貴，厥義詳於孫子。是以處柔伊存，有生之恒性；在盈斯害，惟神之常道。古先智士體其若茲，介焉超俗，浩然養素，藏聲江海之上，卷迹囂氛之表，漱流而激其清，寢巢而韜其耀，良畫以符其志，絕機以虛其心。玉輝冰潔，川渟嶽峙，修至樂之道，固無疆之休，長往邈而不追，安排窅而無悶，修身自保，悔吝弗生，詩人《考槃》之歌，抑在茲矣。至於體天作制之后，訟息刑清之時，尚乃仄席幽貞以康神化，徵聘之禮賁於巖穴，玉帛之贄委於窒衡，故《月令》曰：「季春之月聘名士，禮賢者」，斯之謂歟！
If the vast heavens cast their light, the constellation Shaowei occupies its position; by exploring the profound meanings of the "Wen" and "Xi," steadfast withdrawal completes its image. Therefore, there are those who avoid words and expressions, whose way is known to Kong Gong; others take pride in wealth and rank, whose meaning is elaborated by Sunzi. Therefore, those who dwell in gentleness endure, for it is the constant nature of all living things; excess inevitably brings harm, which is the eternal principle of the divine. Ancient wise men understood this principle, remaining independent and transcending the vulgar world. With a broad and open mind, they cultivated simplicity, concealing their reputation above rivers and seas, withdrawing from worldly disturbances. They rinsed themselves in flowing water to stimulate clarity, rested in nests to conceal their brilliance; fine paintings symbolized their aspirations, while severing all schemes emptied their hearts. With jade-like radiance and ice-like purity, like still rivers and towering mountains, they cultivated the path of ultimate joy, securing boundless peace. They departed forever without regret or pursuit, arranging their lives in profound tranquility without sorrow. By cultivating themselves and preserving integrity, regrets never arose; indeed, this is what the poet meant by the song "Kao Pan." When the system was established in accordance with Heaven, and during times when disputes ceased and punishments were clear, still rulers would seek out reclusive virtuous men to comfort divine transformation. The rites of recruitment reached into remote caves; jade and silk offerings were presented at secluded places. Hence, the "Yue Ling" says: "In the third month of spring, noble scholars are invited, and those with virtue are honored"—this is what it refers to!

自典午運開，旁求隱逸，譙元彥之杜絕人事，江思悛之嘯詠林藪，峻其貞白之軌，成其出塵之迹，雖不應其嘉招，亦足激其貪競。今美其高尚之德，綴集于篇。
Since the Jin dynasty's rule began, it sought recluses from all quarters. Qiao Yuanyan refused human affairs entirely; Jiang Siquan sang and recited in forest thickets. They elevated the path of integrity and purity, completing their tracks beyond worldly concerns. Though they did not respond to these generous invitations, they were still sufficient to inspire greed and competition among others. Now we praise their noble virtue and compile them in this chapter.

孫登字公和，汲郡共人也。無家屬，於郡北山為土窟居之，夏則編草為裳，冬則被髮自覆。好讀《易》，撫一絃琴，見者皆親樂之。性無恚怒，人或投諸水中，欲觀其怒，登既出，便大笑。時時游人間，所經家或設衣食者，一無所辭，去皆捨棄。嘗住宜陽山，有作炭人見之，知非常人，與語，登亦不應。
Sun Deng, courtesy name Gonghe, was a native of Gong, Ji Jun. He had no family and lived in an earthen cave in the mountains north of the commandery. In summer, he wove grass into a skirt; in winter, he covered himself with his own long hair. He enjoyed reading the "Yi Jing" and playing a single-stringed qin; those who saw him all felt affectionate and joyful. He had no temper or anger in his nature. Sometimes people would throw him into water to see if he became angry; when Sun Deng emerged, he simply laughed heartily. He often wandered among the people; if a family offered him clothes or food along his journey, he accepted without refusal and left them behind when departing. Once, while staying in Yiyang Mountain, a charcoal maker saw him and realized he was no ordinary man. When the charcoal maker spoke to him, Sun Deng did not respond.

文帝聞之，使阮籍往觀，既見，與語，亦不應。嵇康又從之游三年，問其所圖，終不答，康每歎息。將別，謂曰：「先生竟無言乎？」登乃曰：「子識火乎？火生而有光，而不用其光，果在於用光。人生而有才，而不用其才，而果在於用才。故用光在乎得薪，所以保其耀；用才在乎識真，所以全其年。今子才多識寡，難乎免於今之世矣！子無求乎？」康不能用，果遭非命，乃作《幽憤詩》曰：「昔慚柳下，今愧孫登。」或謂登以魏晉去就，易生嫌疑，故或嘿者也。竟不知所終。
Emperor Wen heard of this and sent Ruan Ji to observe him. After meeting Sun Deng, Ruan Ji spoke with him, but he also received no response. Ji Kang then followed him for three years of travel; when Ji Kang asked what his aspirations were, Sun Deng never answered. Ji Kang often sighed in frustration. Before parting, he said to him: "Mister, will you not say a single word?" Sun Deng then said, "Do you know fire?" Fire is born with light, yet it does not use its own light; the result lies in using that light. A person is born with talent but does not employ his talent; yet, the result lies precisely in employing one's talent. Therefore, using light depends on obtaining firewood, which preserves its brilliance; using talent depends on recognizing truth, thereby preserving one's years. Now you have much talent but little wisdom—how difficult it will be for you to avoid misfortune in this age! "Is there nothing you seek?" Ji Kang did not heed this advice, and as a result met an untimely death. He then composed the poem "Yufen Shi" ("Poem of Deep Grief"), in which he wrote: "In the past I was ashamed by Liu Xia; today I am shamed by Sun Deng." Some said that because of his association with the Wei and Jin dynasties, Sun Deng's acceptance or rejection could easily raise suspicion; thus, he remained silent. He eventually disappeared without a trace.

董京字威輦，不知何郡人也。初與隴西計吏俱至洛陽，被髮而行，逍遙吟詠，常宿白社中。時乞於市，得殘碎繒絮，結以自覆，全帛佳綿則不肯受。或見推排罵辱，曾無怒色。
Dong Jing, courtesy name Weilian, was a man of unknown commandery. Initially, he traveled to Luoyang with an official from Longxi and walked bareheaded. He wandered freely while reciting poetry, often staying in the White Society. At times he begged in the market; if he received scraps of cloth and old flax, he tied them together to cover himself. But if offered whole bolts of fine silk or high-quality cotton, he would not accept them. Sometimes people saw him being pushed around and insulted, yet he never showed anger.

孫楚時為著作郎，數就社中與語，遂載與俱歸，京不肯坐。楚乃貽之書，勸以今堯舜之世，胡為懷道迷邦。京答之以詩曰：「周道斁兮頌聲沒，夏政衰兮五常汨。便便君子，顧望而逝，洋洋乎滿目，而作者七。豈不樂天地之化也？哀哉乎時之不可與，對之以獨處。無娛我以為歡，清流可飲，至道可餐，何為棲棲，自使疲單？魚懸獸檻，鄙夫知之。夫古之至人，藏器於靈，縕袍不能令暖，軒冕不能令榮；動如川之流，靜如川之渟。鸚鵡能言，泗濱浮磬，眾人所玩，豈合物情！玄鳥紆幙，而不被害？鳴隼遠巢，咸以欲死。眄彼梁魚，逡巡倒尾，沈吟不決，忽焉失水。嗟呼！魚鳥相與，萬世而不悟；以我觀之，乃明其故。焉知不有達人，深穆其度，亦將窺我，顰顣而去。萬物皆賤，惟人為貴，動以九州為狹，靜以環堵為大。」
At that time Sun Chu was a Zuo Zhuan Lang (Assistant Historian), and he often visited the society to speak with Dong Jing, eventually taking him home. But Dong Jing refused to sit down. Sun Chu then sent him a letter, urging that this was an age of Yao and Shun—why did he hide his virtue and confuse the state? Dong Jing replied with a poem: "The Zhou way has perished, and songs of praise have vanished; the Xia administration declined, and the Five Constants were corrupted. Polite gentlemen, looking around before departing—how many are there in full view yet remain silent?" Is it not delightful to follow the transformation of heaven and earth? Alas, how can this age be changed? I face it by living alone. Nothing brings me joy; clear streams may be drunk, and the highest Dao may be feasted upon. Why then do I wander anxiously, exhausting myself in vain? Fish hang on hooks, beasts are caged—base men know this well. The sages of old concealed their talents within, and even a warm robe could not make them feel warmth; even a carriage and cap of rank could not bring them honor. In motion they were like flowing rivers; in stillness, like tranquil waters. The parrot can speak, the floating chime floats on Si River—these are toys for common people; how could they conform to the nature of things! Why do mythical birds bend their wings in curtains without suffering harm? Crying falcons build distant nests, all perishing for desire. Looking at the carp in the beam, hesitating and wagging its tail backward—hesitant and indecisive—it suddenly lost its water. Alas! Fish and birds together, for ten thousand years without understanding; from my perspective, the reason is clear. How do we know there are not enlightened men of great composure who will also observe me, frown in disapproval, and leave? All things are lowly; only human beings are precious. In movement, they find the nine provinces too narrow; in stillness, a small space becomes vast."

後數年，遁去，莫知所之，於其所寢處惟有一石竹子及詩二篇。其一曰：「乾道剛簡，坤體敦密，茫茫太素，是則是述。末世流奔，以文代質，悠悠世目，孰知其實！逝將去此至虛，歸我自然之室。」又曰：「孔子不遇，時彼感麟。麟乎麟！胡不遁世以存真？」
Several years later, he disappeared and no one knew where he went. At the place where he had slept, there remained only a stone, some bamboo shoots, and two poems. One of the poems read: "The Dao of Qian is firm and simple; the nature of Kun is thick and close. Vast and formless, this great essence—this is what I describe." In later ages, people rush forward in confusion, substituting literature for substance. The drifting eyes of the world—who truly knows their reality! I shall depart from this emptiness and return to my natural dwelling." Another poem read: "Confucius did not meet his time, moved by the sight of a qilin. O Qilin! Why did you not withdraw from the world to preserve your truth?"

夏統字仲御，會稽永興人也。幼孤貧，養親以孝聞，睦於兄弟，每採梠求食，星行夜歸，或至海邊，拘螊𧑅以資養。雅善談論。宗族勸之仕，謂之曰：「卿清亮質直，可作郡綱紀，與府朝接，自當顯至，如何甘辛苦於山林，畢性命於海濱也！」統悖然作色曰：「諸君待我乃至此乎！使統屬太平之時，當與元凱評議出處；遇濁代，念與屈生同汙共泥；若汙隆之間，自當耦耕沮溺，豈有辱身曲意於郡府之間乎！聞君之談，不覺寒毛盡戴，白汗四匝，顏如渥丹，心熱如炭，舌縮口張，兩耳壁塞也。」言者大慚。統自此遂不與宗族相見。
Xia Tong, courtesy name Zhongyu, was a native of Yongxing, Kuaiji. He was an orphan from a young age and poor, but he became famous for his filial piety in supporting his parents. He maintained harmony with his brothers; often, to find food, he would gather wild vegetables, travel under the stars at night, or go as far as the seashore to catch crabs and shellfish to support them. He was naturally skilled in eloquence and debate. His clan members encouraged him to take office, saying to him: "You are clear-minded and upright; you could serve as a chief official of the commandery, associating with government officials. Naturally, you will achieve prominence. Why endure hardship in the mountains and forests, spending your life by the seashore!" Xia Tong suddenly turned red with anger and said: "Have you all come to this point in treating me! "If Xia Tong had lived in a time of peace, he would have debated with Yuan Kai on whether to serve or retire. If living in an age of corruption, he would rather share the muddiness and filth with Qu Yuan. In times between clarity and chaos, he naturally would plow fields side by side with Ju Ni; how could he ever degrade himself by bending his will for a local government office!" Hearing your words, I cannot help but have all my hairs stand on end, sweat pour from every part of me, my face turn as red as cinnabar, my heart burn like charcoal, my tongue shrink and mouth gape open, with both ears feeling blocked!" Those who heard this were deeply ashamed. From then on, Xia Tong no longer met with his clan members.

會母疾，統侍醫藥，宗親因得見之。其從父敬寧祠先人，迎女巫章丹、陳珠二人，並有國色，莊服甚麗，善歌儛，又能隱形匿影。甲夜之初，撞鐘擊鼓，間以絲竹，丹、珠乃拔刀破舌，吞刀吐火，雲霧杳冥，流光電發。統諸從兄弟欲往觀之，難統，於是共紿之曰：「從父間疾病得瘳，大小以為喜慶，欲因其祭祀，並往賀之，卿可俱行乎？」統從之。入門，忽見丹、珠在中庭，輕步佪舞，靈談鬼笑，飛觸挑柈，酬酢翩翻。統驚愕而走，不由門，破籓直出。歸責諸人曰：「昔淫亂之俗興，衛文公為之悲惋；螮蝀之氣見，君子尚不敢指；季桓納齊女，仲尼載馳而退；子路見夏南，憤恚而忼愾。吾常恨不得頓叔向之頭，陷華父之眼。奈何諸君迎此妖物，夜與游戲，放傲逸之情，縱奢淫之行，亂男女之禮，破貞高之節，何也？」遂隱床上，被髮而臥，不復言。眾親踧踖，即退遣丹、珠，各各分散。
When his mother fell ill, Xia Tong attended to her medical care; thus relatives were able to see him again. His uncle, Jing Ning, held a ceremony to honor their ancestors and invited two female shamans, Zhang Dan and Chen Zhu. Both were of national beauty, dressed in elegant attire, skilled in singing and dancing, and also capable of making themselves invisible or hiding their shadows. At the beginning of the first watch, they struck bells and drums, interspersed with string and bamboo instruments. Then Zhang Dan and Chen Zhu drew their swords to cut their tongues, swallowed blades, and spewed fire; clouds and fog darkened the sky, while flashes of light like lightning illuminated everything. Xia Tong's cousins wanted to go and watch, but they feared his disapproval. So together they lied to him: "Our uncle recently recovered from illness; the whole family is rejoicing. We want to take advantage of this sacrifice ceremony to visit and offer our congratulations. Will you come with us?" Xia Tong followed them. Upon entering, he suddenly saw Zhang Dan and Chen Zhu in the central courtyard, dancing lightly while making ghostly laughter and spirit-like remarks. They moved gracefully among the tables, serving wine with elegant gestures. Xia Tong was startled and ran away without using the gate, breaking through fences to escape directly. Returning, he rebuked those present: "In ancient times, when licentious customs arose, Duke Wen of Wei mournfully lamented them. When the rainbow-like qi appeared, even gentlemen dared not point at it; Ji Huan accepted a woman from Qi, and Confucius rode out in haste to protest; Zigong saw Xia Nan and was filled with anger and indignation. "I have often regretted not being able to smash Shuxiang's head or blind Huafu in the eyes." "How could you all invite these evil spirits, play with them at night, indulge in unrestrained emotions and luxurious desires, disrupt the rites between men and women, and destroy the virtue of chastity and integrity? Why?" He then hid on his bed, let down his hair, lay there in silence, and said no more. The relatives were embarrassed; they immediately sent away Zhang Dan and Chen Zhu, dispersing them all.

後其母病篤，乃詣洛市藥。會三月上巳，洛中王公已下並至浮橋，士女駢填，車服燭路。統時在船中曝所市藥，諸貴人車乘來者如雲，統並不之顧。太尉賈充怪而問之，統初不應，重問，乃徐答曰：「會稽夏仲御也。」充使問其土地風俗，統曰：「其人循循，猶有大禹之遺風，太伯之義讓，嚴遵之抗志，黃公之高節。」又問「卿居海濱，頗能隨水戲乎？」答曰：「可。」統乃操柂正櫓，折旋中流，初作鯔鰞躍，後作鯆䱐引，飛鷁首，掇獸尾，奪長梢而船直逝者三焉。於是風波振駭，雲霧杳冥，俄而白魚跳入船者有八九。觀者皆悚遽，充心尤異之，乃更就船與語，其應如響，欲使之仕，即俯而不答。充又謂曰：「昔堯亦歌，舜亦歌，子與人歌而善，必反而後和之，明先聖前哲無不盡歌。卿頗能作卿土地間曲乎？」統曰：「先公惟寓稽山，朝會萬國，授化鄙邦，崩殂而葬。恩澤雲布，聖化猶存，百姓感詠，遂作《慕歌》。又孝女曹娥，年甫十四，貞順之德過越梁宋，其父墮江不得尸，娥仰天哀號，中流悲歎，便投水而死，父子喪尸，後乃俱出，國人哀其孝義，為歌《河女》之章。伍子胥諫吳王，言不納用，見戮投海，國人痛其忠烈，為作《小海唱》。今欲歌之。」眾人僉曰：「善。」統於是以足叩船，引聲喉囀，清激慷慨，大風應至，含水嗽天，雲雨響集，叱吒讙呼，雷電晝冥，集氣長嘯，沙塵煙起。王公已下皆恐，止之乃已。諸人顧相謂曰：「若不游洛水，安見是人！聽《慕歌》之聲，便仿佛見大禹之容。聞《河女》之音，不覺涕淚交流，即謂伯姬高行在目前也。聆《小海》之唱，謂子胥、屈平立吾左右矣。」充欲耀以文武鹵簿，覬其來觀，因而謝之，遂命建朱旗，舉幡校，分羽騎為隊，軍伍肅然。須臾，鼓吹亂作，胡葭長鳴，車乘紛錯，縱橫馳道，又使妓女之徒服袿襡，炫金翠，繞其船三匝。統危坐如故，若無所聞。充等各散曰：「此吳兒是木人石心也。」統歸會稽，竟不知所終。
Later, when his mother's illness worsened, he went to Luoyang to buy medicine. Coincidentally, it was the Shangsi Festival in the third lunar month; from dukes and princes down to officials of Luoyang all gathered at the floating bridge. Men and women crowded together, carriages and fine clothes illuminated the road. At that time Xia Tong was in a boat drying the medicine he had bought; noble carriages arrived like clouds, yet Xia Tong paid no attention to them. Grand General Jia Chong was surprised and asked him, but Xia Tong did not respond at first. When questioned again, he slowly answered: "I am Xia Zhongyu of Kuaiji." Jia Chong asked about the customs and conditions of his native land. Xia Tong said: "The people there are courteous, still preserving the legacy of Dayu's virtue, Taibo's righteousness in yielding, Yan Zun's unbending will, and Huang Gong's lofty integrity." Jia Chong then asked: "Living by the sea, are you able to play in the water?" He answered: "Yes." Xia Tong then took the oar and straightened the rudder, circling in the middle of the river. At first he made his boat leap like a carp or croaker; later it moved as smoothly as a dragonfish or ribbon fish. He raised the bow high like an eagle's beak, pulled back the stern like a beast's tail, and three times seized the long pole to make the boat shoot forward in a straight line. At this moment, waves and wind stirred violently; clouds and mist darkened the sky. Soon after, eight or nine white fish leaped into his boat. The onlookers were all startled, and Jia Chong in particular was deeply impressed. He approached the boat again to speak with Xia Tong; his replies were as quick as echoes. When he tried to persuade him to take office, Xia Tong bowed but did not answer. Jia Chong said to him: "In the past, Yao sang and Shun also sang. When you sing with others and do it well, you must first reverse the melody before harmonizing with it; this shows that all sages of antiquity sang without exception. Are you able to sing a song from your native land?" Xia Tong said: "My ancestors once resided in Ji Mountain, where they convened the ten thousand states and bestowed civilization upon this humble land. They died there and were buried." Their grace spread like clouds; the holy transformation still remains. The people, moved by gratitude, composed "Mu Ge" ("Song of Longing"). There was also the filial daughter Cao E, who was only fourteen years old. Her virtue of loyalty and obedience surpassed that of Liang and Song. When her father fell into the river and his body could not be found, Cao E looked up to heaven in sorrowful cries, lamented bitterly in the middle of the stream, then jumped into the water and died. Both father and daughter's bodies were lost, but later they emerged together. The people mourned their filial piety and righteousness, composing a song titled "He Nu" ("Song of the River Girl"). Wu Zixu advised King Goujian of Wu, but his advice was not accepted. He was executed and cast into the sea; the people mourned his loyalty and valor, composing "Xiaohai Chang" ("Song of the Small Sea"). Now I wish to sing it." Everyone agreed: "Good." Xia Tong then tapped the boat with his feet, raised a deep and stirring voice from his throat. His singing was clear, passionate, and full of emotion. A strong wind immediately arose, carrying water to spray into the sky; clouds and rain gathered in response. He shouted fiercely, thunder and lightning flashed during the day, darkening the heavens. Gathering breath for a long howl, he caused sand and dust to rise like smoke. Ministers of all ranks were frightened; only when they stopped him did the singing cease. The people looked at each other and said: "If one does not travel on the Luo River, how could he see such a person! Hearing the melody of 'Mu Ge,' one can almost see the visage of Dayu. Hearing the sound of "He Nu," one cannot help but weep, as if the noble virtue of Bo Ji were right before one's eyes. Listening to "Xiaohai" ("Song of the Small Sea"), one feels as if Wu Zixu and Qu Yuan have stood at one's side." Jia Chong wished to impress him with a grand display of military and civil ceremony, hoping he would come to observe it. Thus, he ordered the raising of red banners, the unfurling of pennants, and arranged feathered cavalry into formations; the troops stood in solemn order. After a short while, drums and music erupted in chaos; long blasts from the hu jia (a type of horn) echoed. Chariots and carriages moved in disorderly fashion along the roads, crossing each other freely. He also ordered courtesans to wear flowing robes adorned with gold and jade, circling his boat three times in a dazzling display. Xia Tong remained seated as before, appearing not to hear anything at all. Jia Chong and others dispersed, saying: "This boy from Wu is made of wood with a heart of stone." Xia Tong returned to Kuaiji, but no one ever knew what became of him in the end.

朱沖字巨容，南安人也。少有至行，閑靜寡欲，好學而貧，常以耕藝為事。鄰人失犢，認沖犢以歸，後得犢於林下，大慚，以犢還沖，沖竟不受。有牛犯其禾稼，沖屢持芻送牛而無恨色。主愧之，乃不復為暴。
Zhu Chong, courtesy name Jurong, was a native of Nan'an. From an early age he demonstrated extraordinary virtue; he was quiet and reserved, with few desires, fond of learning but poor. He often made a living through farming. A neighbor lost his calf and mistakenly identified Zhu Chong's as his own, returning it to him. Later the neighbor found his calf in the woods, deeply ashamed, he returned the mistaken calf to Zhu Chong, but Zhu refused to accept it. When a neighbor's ox trampled his crops, Zhu Chong repeatedly brought fodder for the ox without showing any resentment. The owner was shamed by this and thereafter no longer acted recklessly.

咸寧四年，詔補博士，沖稱疾不應。尋又詔曰：「東宮官屬亦宜得履蹈至行、敦悅典籍者，其以沖為太子右庶子。」沖每聞征書至，輒逃入深山，時人以為梁管之流。沖居近夷俗，羌戎奉之若君，沖亦以禮讓為訓，邑里化之，路不拾遺，村無凶人，毒蟲猛獸皆不為害。卒以壽終。
In the fourth year of Xinning, an imperial edict summoned him to serve as a Doctor (of Learning), but Zhu Chong claimed illness and refused. Soon after, another imperial decree was issued: "The attendants of the Crown Prince should also be those who have walked in virtuous conduct and are devoted to classical learning. Therefore, Zhu Chong shall serve as You Shuzi (Right Attendant) to the Crown Prince." Whenever he heard that a summons had arrived, Zhu Chong would immediately flee into the mountains. At the time, people considered him to be in the mold of Liang Guan (a reclusive scholar from Han dynasty). Zhu Chong lived near a region inhabited by ethnic minorities. The Qiang and Rong peoples revered him as their leader; Zhu, in turn, taught them the values of propriety and courtesy. As a result, the local community was transformed—lost items were not picked up on roads, villages had no wicked people, and venomous insects or fierce beasts did not cause harm. He eventually passed away at an old age.

范粲字承明，陳留外黃人，漢萊蕪長丹之孫也。粲高亮貞正，有丹風，而博涉強記，學皆可師，遠近請益者甚眾，性不矜莊，而見之皆肅如也。魏時州府交辟，皆無所就。久之，乃應命為治中，轉別駕，辟太尉掾、尚書郎，出為征西司馬，所歷職皆有聲稱。
Fan Can, courtesy name Chengming, was a native of Waihuang, Chenliu. He was the grandson of Fan Dan, who had served as the magistracy of Laiwu during the Han dynasty. Fan Can was tall and bright, with a dignified character. He inherited the spirit of his ancestor Fan Dan; he had broad knowledge and an excellent memory, and all who studied under him could become teachers. Many from near and far came to seek his instruction. Though by nature he did not display solemnity, those who met him treated him with utmost respect. During the Wei dynasty, both the state and local authorities repeatedly invited him to take office; he refused them all. After a long time, he finally accepted an appointment as Zhi Zhong (Attendant of the State), later transferring to become Biejia. He was also invited to serve as an assistant under the Taiwei and as a Shangshu Lang (Ministry Official). Later, he served in the western campaign as Sima (military administrator). In all positions he held, he gained a reputation for excellence.

及宣帝輔政，遷武威太守。到郡，選良吏，立學校，勸農桑。是時戎夷頗侵疆場，粲明設防備，敵不敢犯，西域流通，無烽燧之警。又郡壤富實，珍玩充積，粲檢制之，息其華侈。以母老罷官。郡既接近寇戎，粲又重鎮輒去職，朝廷尤之，左遷樂涫令。
When Emperor Xuan of Jin assumed power, Fan Can was transferred to serve as Tai Shou (Governor) of Wuwei. Upon arriving at the commandery, he selected capable officials, established schools, and encouraged agriculture and sericulture. At that time, the Rong and Yi peoples frequently encroached upon the borders. Fan Can clearly established defenses; as a result, enemies dared not attack. Trade with the Western Regions flourished without any alarms from beacon fires. Moreover, the commandery was rich in resources and filled with treasures; Fan Can regulated their use, curbing extravagance and luxury. He resigned from office due to his mother's old age. Since the commandery was close to hostile tribes, and Fan Can had left a key post without authorization, the court disapproved. He was demoted to become magistrate of Lequan.

頃之，轉太宰從事中郎。遭母憂，以至孝稱。服闕，復為太宰中郎。齊王芳被廢，遷于金墉城，粲素服拜送，哀慟左右。時景帝輔政，召群官會議，粲又不到，朝廷以其時望，優容之。粲又稱疾，闔門不出。於是特詔為侍中，持節使于雍州。粲因陽狂不言，寢所乘車，足不履地。子孫恆侍左右，至有婚宦大事，輒密諮焉。合者則色無變，不合則眠寢不安，妻子以此知其旨。
After some time, he was transferred to serve as Congshi Zhonglang (Attendant Official) under the Tai Tsai (Grand Chancellor). When his mother passed away, Fan Can observed mourning rites with such filial devotion that he was widely praised for it. After completing the mourning period, he resumed service as Zhonglang under the Tai Tsai. When Prince Qi of Wei was deposed and exiled to Jinyong Cheng, Fan Can wore plain mourning robes to bid him farewell, weeping bitterly on both sides. At that time, Duke Jing was assisting in governance and summoned officials for a meeting; Fan Can did not attend. The court, however, respected his prestige and treated him leniently. Fan Can again claimed illness and remained shut in his home without going out. The emperor then specially issued an edict appointing him as Shizhong (Attendant-in-Ordinary) and dispatched him to Yongzhou with a ceremonial staff. Fan Can pretended madness, refusing to speak; he lay in the carriage where he slept, never setting foot on the ground. His descendants always remained by his side, and for important matters such as marriage or official appointments, they would secretly consult him. If the matter was appropriate, he showed no change in expression; if not, he could not sleep peacefully. His wife and children thus understood his intentions.

武帝踐阼，泰始中，粲同郡孫和時為太子中庶子，表薦粲，稱其操行高潔，久嬰疾病，可使郡縣輿致京師，加以聖恩，賜其醫藥，若遂瘳除，必有益於政。乃詔郡縣給醫藥，又以二千石祿養病，歲以為常，加賜帛百匹。子喬以父疾篤，辭不敢受，詔不許。以太康六年卒，時年八十四，不言三十六載，終於所寢之車。長子喬。
When Emperor Wu ascended the throne, during the Taishi period, Sun He of the same commandery served as Zhongshuzi (Attendant to the Crown Prince) and submitted a memorial recommending Fan Can. In it he praised Fan's high moral character and purity, noting that he had long suffered from illness. He suggested that the local authorities should transport him by palanquin to the capital so that imperial grace might be shown through medical treatment; if his health improved, it would surely benefit governance. The emperor then issued an edict ordering the commandery and county authorities to provide medical treatment, and also granted him a stipend equivalent to that of a second-thousand-stone official for his illness, making it a regular annual provision. In addition, he was bestowed with 100 bolts of silk as a gift. Fan Qiao, Fan Can's son, declined the honor out of concern for his father's serious illness and dared not accept it; however, the imperial decree did not permit refusal. He died in the sixth year of Taikang, at the age of eighty-four. For thirty-six years, he had remained silent and passed away finally in the carriage where he had slept. His eldest son was Fan Qiao.

喬字伯孫。年二歲時，祖馨臨終，撫喬首曰：「恨不見汝成人！」因以所用硯與之。至五歲，祖母以告喬，喬便執硯涕泣。九歲請學，在同輩之中，言無媟辭。弱冠，受業於樂安蔣國明。濟陰劉公榮有知人之鑒，見喬，深相器重。友人劉彥秋夙有聲譽，嘗謂人曰：「范伯孫體應純和，理思周密，吾每欲錯其一事而終不能。」光祿大夫李銓嘗論楊雄才學優於劉向，喬以為向定一代之書，正群籍之篇，使雄當之，故非所長，遂著《劉楊優劣論》，文多不載。
Fan Qiao, courtesy name Bosun. When he was only two years old, his grandfather Fan Xin lay dying and gently touched Fan Qiao's head, saying: "I regret not living to see you grow into a man!" He then gave him the inkstone he had used. When Fan Qiao was five years old, his grandmother told him about this; upon hearing it, he took the inkstone in hand and wept. At nine years of age, he requested to study, and among his peers, he always spoke with propriety and never used vulgar language. In his early twenties, he studied under Jia Guoming of Le'an. Liu Gongrong of Ji Yin was known for his ability to discern talent; upon seeing Fan Qiao, he greatly admired and valued him. A friend of his, Liu Yanqiu, who had long been renowned for his reputation, once said to others: "Fan Bosun's nature is purely harmonious and his reasoning thorough. I have often wanted to test him with a single matter but have never succeeded." Guanglu大夫 Li Quan once argued that Yang Xiong's talent and learning surpassed Liu Xiang. Fan Qiao believed, however, that Liu Xiang had established the definitive texts of an era and corrected the chapters of various works; if Yang Xion had been in his place, it would not have been within his strengths. Thus, Fan Qiao composed a treatise titled "Liu and Yang: A Comparison of Merits," but due to its length, most of the text is omitted here.

喬好學不倦。父粲陽狂不言，喬與二弟並棄學業，絕人事，侍疾家庭，至粲沒，足不出邑里。司隸校尉劉毅嘗抗論於朝廷曰：「使范武威疾若不篤，是為伯夷、叔齊復存於今。如其信篤，益是聖主所宜哀矜。其子久侍父疾，名德著茂，不加敘用，深為朝廷惜遺賢之譏也。」元康中，詔求廉讓沖退覆道寒素者，不計資，以參選敘。尚書郎王琨乃薦喬曰：「喬稟德真粹，立操高潔，儒學精深，含章內奧，安貧樂道，棲志窮巷，簞瓢詠業，長而彌堅，誠當今之寒素，著厲俗之清彥。」時張華領司徒，天下所舉凡十七人，於喬特發優論。又吏部郎郗隆亦思求海內幽遁之士，喬供養衡門，至于白首，於是除樂安令。辭疾不拜。喬凡一舉孝廉，八薦公府，再舉清白異行，又舉寒素，一無所就。
Fan Qiao was devoted to learning without tiring. His father, Fan Can, pretended madness and refused to speak; in response, Fan Qiao and his two younger brothers abandoned their studies, cut themselves off from worldly affairs, and devotedly cared for him at home. After Fan Can's death, they never left the village again. Sili Jiaoyue Liu Yi once boldly argued in court: "If Tai Shou Fan Can's illness had not been serious, he would have been a modern-day Bo Yi and Shu Qi. If his condition was indeed as severe as claimed, it is even more reason for the sage ruler to feel compassion." His sons have long tended to their father's illness, and their virtue is well known. Yet they remain unappointed and unused; this is a great loss for the court and invites criticism of neglecting talent." During Yuankang, an imperial decree was issued seeking those who were upright, modest, and of humble background, regardless of their official rank or status; they would be considered for appointment. Wang Kun, a Shangshu Lang, recommended Fan Qiao, saying: "Fan Qiao possesses genuine and pure virtue; his moral character is lofty and pure. His knowledge of Confucian learning is profound, and he holds deep inner wisdom. He finds contentment in poverty and takes joy in the Way, dwelling in humble alleys with a quiet mind. Though living in a bamboo basket and drinking from a gourd, he continues to study and recite his lessons; as he grows older, his resolve only strengthens. Truly, he is one of today's poor but virtuous men, an outstanding figure who sets a moral example for society." At that time Zhang Hua was in charge of the Siku (Ministry of Rites), and among seventeen candidates recommended from across the land, Fan Qiao received a particularly favorable evaluation. Lvbu Lang Xi Long also sought out reclusive scholars from across the land. Fan Qiao had long supported his family in a humble home, remaining there until old age; thus, he was appointed as magistrate of Le'an. He declined the appointment on grounds of illness and did not accept it. Fan Qiao was once recommended as filial and upright, eight times nominated by the official institutions, twice selected for his moral integrity and exceptional conduct, and again recommended as a man of humble virtue—yet he accepted none of these appointments.

初，喬邑人臘夕盜斫其樹，人有告者，喬陽不聞，邑人愧而歸之。喬往喻曰：「卿節日取柴，欲與父母相歡娛耳，何以愧為！」其通物善導，皆此類也。外黃令高頵歎曰：「諸士大夫未有不及私者，而范伯孫恂恂率道，名諱未嘗經於官曹，士之貴異，於今而見。大道廢而有仁義，信矣！」其行身不穢，為物所歎服如此。以元康八年卒，年七十八。
Initially, during the winter solstice festival, a fellow townsman stole and cut down one of Fan Qiao's trees. When someone reported it to him, Fan pretended not to hear about it; the townsman was shamed into returning the tree. Fan Qiao later went to explain: "On festival days, you collected firewood in order to bring joy and comfort to your parents. Why should you feel ashamed for that!" His ability to understand others and guide them with kindness was often demonstrated in this way. Gao Jun, the magistrate of Waihuang, sighed and said: "Among all scholars and officials, none have been free from personal interests. Yet Fan Bosun is modest and follows the Way diligently; his name has never appeared in official records. The noble virtue of a true scholar is now seen." "Indeed, when the Great Dao declines, benevolence and righteousness arise!" His personal conduct was untainted, and thus he was admired and revered by all. He died in the eighth year of Yuankang, at the age of seventy-eight.

魯勝字叔時，代郡人也。少有才操，為佐著作郎。元康初，遷建康令。到官，著《正天論》云：「以冬至之後立晷測影，準度日月星。臣案日月裁徑百里，無千里；星十里，不百里。」遂表上求下群公卿士考論。「若臣言合理，當得改先代之失，而正天地之紀。如無據驗，甘即刑戮，以彰虛妄之罪。」事遂不報。嘗歲日望氣，知將來多故，便稱疾去官。中書令張華遣子勸其更仕，再徵博士，舉中書郎，皆不就。
Lu Sheng, courtesy name Shushi, was a native of Dai Jun. From an early age he displayed talent and virtue, serving as Zuo Zuozhu Lang (Assistant in the Bureau of Historical Records). In the beginning of Yuankang era, Lu Sheng was transferred to serve as magistrate of Jiankang. Upon assuming office, he wrote a treatise titled "Zhengtian Lun" ("On the Correcting of Heaven"), in which he stated: "After the winter solstice, one should set up a gnomon to measure the shadow and use it as a standard for measuring the sun, moon, and stars. I have examined that the diameter of the sun and moon is only about one hundred li, not a thousand; for stars, it is ten li, not even a hundred." He then submitted a memorial requesting that the ministers and scholars of the court examine and discuss his findings. "If my words are reasonable, they should correct the errors of previous generations and establish a proper understanding of the order of heaven and earth. If there is no basis for my claims, I am willing to accept punishment or even death in order to expose the crime of falsehood." The matter was not pursued further. Once, by observing the sky on New Year's Day and sensing ominous signs of future turmoil, he claimed illness and resigned from office. Zhongshu Ling Zhang Hua sent his son to persuade Lu Sheng to return to office. He was twice summoned for the position of Doctor and recommended as Zhongshu Lang, but he refused all appointments.

其著述為世所稱，遭亂遺失，惟注《墨辯》，存其敘曰：
His writings were praised by the world, but they were lost during times of turmoil; only his commentary on "Mo Bian" ("The Disputations of Mozi") remained. Its preface reads:

名者所以別同異，明是非，道義之門，政化之準繩也。孔子曰：「必也正名，名不正則事不成。」墨子著書，作《辯經》以立名本，惠施、公孫龍祖述其學，以正別名顯於世。孟子非墨子，其辯言正辭則與墨同。荀卿、莊周等皆非毀名家，而不能易其論也。
Names are used to distinguish the same from the different, and clarify right from wrong; they form the gateway to morality and righteousness, as well as the standard for governance and transformation. Confucius said: "It is essential to correct names; if names are not properly established, affairs cannot be accomplished." Mozi wrote a book and composed the "Bian Jing" ("Discourse on Logic") to establish the foundation of names. Hui Shi and Gong Sun Long followed his teachings, using precise distinctions in naming to gain prominence in the world. Mengzi criticized Mozi, but his arguments and correct use of language were similar to those of the Mohists. lineno Xun Qing, Zhuang Zhou, and others all criticized the School of Names, yet they could not refute their arguments.

名必有形，察形莫如別色，故有堅白之辯。名必有分明，分明莫如有無，故有無序之辯。是有不是，可有不可，是名兩可。同而有異，異而有同，是之謂辯同異。至同無不同，至異無不異，是謂辯同辯異。同異生是非，是非生吉凶，取辯於一物而原極天下之汙隆，名之至也。
Names must correspond to forms; to examine forms, nothing is better than distinguishing colors, hence the debate on "Jian Bai" (Hard and White). Names must have clarity; clarity is best achieved by distinguishing existence from non-existence, hence the debate on "Wu Xu" (Existence and Non-Existence). What is correct may not be incorrect; what can exist cannot be nonexistent—this is called the duality of possibility. They are the same yet have differences, and different yet share similarities; this is known as distinguishing sameness from difference. The ultimate sameness has no differences, the ultimate difference has no sameness—this is called distinguishing between absolute sameness and absolute difference. Sameness and difference give rise to right and wrong; right and wrong lead to fortune or misfortune. By examining the distinctions in a single thing, one can trace back to the fundamental principles of prosperity and decline throughout the world—this is the highest level of naming.

自鄧析至秦時名家者，世有篇籍，率頗難知，後學莫復傳習，於今五百餘歲，遂亡絕。《墨辯》有上下《經》，《經》各有《說》，凡四篇，與其書眾篇連第，故獨存。今引說就經，各附其章，疑者闕之。又采諸眾雜集為《刑》《名》二篇，略解指歸，以俟君子。其或興微繼絕者，亦有樂乎此也！
From Deng Xi to the Qin dynasty, there were many scholars of the School of Names; their writings have been passed down through generations. However, most are difficult to understand, and later students no longer transmitted or studied them. After more than five hundred years, they eventually became lost. The "Mo Bian" includes the Upper and Lower "Jing," each of which has a corresponding "Shuo." Altogether, there are four chapters. These were connected in sequence with other writings from the same book, so they alone have survived. Now I cite the explanations and attach them to their respective chapters; where there are doubts, I leave them blank. I have also collected various scattered writings to form two chapters titled "Xing" and "Ming," briefly explaining their meanings, in order to await the judgment of learned men. Those who wish to revive what is nearly lost or continue what has been cut off will also find joy in this!

董養字仲道，陳留浚儀人也。泰始初，到洛下，不干祿求榮。及楊后廢，養因游太學，升堂歎曰：「建斯堂也，將何為乎？每覽國家赦書，謀反大逆皆赦，至於殺祖父母、父母不赦者，以為王法所不容也。奈何公卿處議，文飾禮典，以至此乎！天人之理既滅，大亂作矣。」因著《無化論》以非之。
Dong Yang, courtesy name Zhongdao, was a native of Xunyi, Chenliu. In the early Taishi era, he arrived in Luoyang but did not seek official rank or honor. When Empress Yang was deposed, Dong Yang took the opportunity to visit Taixue (the Imperial Academy) and, upon entering its grand hall, sighed and said: "What is the purpose of building this hall? "Whenever I read the imperial edicts of amnesty, those who commit treason and great rebellion are pardoned; yet those who kill their grandparents or parents are not forgiven, for such acts are considered intolerable by royal law. "How could the ministers and high officials in deliberation resort to superficially embellishing ritual codes to reach this point!" "When the principles of heaven and humanity are extinguished, great chaos will arise." He then composed "The Discourse on the Absence of Transformation" to criticize this.

永嘉中，洛城東北步廣里中地陷，有二鵝出焉，其蒼者飛去，白者不能飛。養聞歎曰：「昔周時所盟會狄泉，即此地也。今有二鵝，蒼者胡象，白者國家之象，其可盡言乎！顧謂謝鯤、阮孚曰：「《易》稱知機其神乎，君等可深藏矣。」乃與妻荷擔入蜀，莫知所終。
During the Yongjia era, in Buguang Li to the northeast of Luocheng (Luoyang), the ground collapsed and two geese emerged. The dark one flew away, while the white one could not fly. Dong Yang heard of this and sighed: "In ancient Zhou times, the alliances were held at Diquan, which is exactly this place. Now there are two geese; the dark one symbolizes the Hu (barbarians), and the white one represents our state. How can this be fully explained! He turned to Xie Kun and Ruan Fu and said: "The Yijing says, 'To know the signs of change is truly divine.' You gentlemen should now deeply conceal yourselves." He then left with his wife, carrying a burden on their shoulders as they went to Shu; no one knows what became of them.

霍原字休明，燕國廣陽人也。少有志力，叔父坐法當死，原入獄訟之，楚毒備加，終免叔父。年十八，觀太學行禮，因留習之。貴游子弟聞而重之，欲與相見，以其名微，不欲晝往，乃夜共造焉。父友同郡劉岱將舉之，未果而病篤，臨終，敕其子沈曰：「霍原慕道清虛，方成奇器，汝後必薦之。」後歸鄉里。高陽許猛素服其名，會為幽州刺史，將詣之，主簿當車諫不可出界，猛歎恨而止。
Huo Yuan, courtesy name Xiuming, was a native of Guangyang, Yanguo. From an early age he showed determination and strength. When his uncle was sentenced to death for a crime, Huo Yuan entered prison to plead on his behalf, enduring all sorts of cruel punishments, but eventually succeeded in saving his uncle's life. At the age of eighteen, he observed the rites at Taixue and thus remained to study them. Nobles and well-connected young men heard of him and respected his character, wishing to meet with him. Considering that Huo Yuan's name was not yet prominent, they did not want to visit during the day; instead, they came together at night to see him. His father's friend, Liu Dai from the same commandery, intended to recommend him, but before this could happen, Liu fell seriously ill. On his deathbed, he instructed his son Shen: "Huo Yuan reveres the Dao and leads a pure and unworldly life; he is destined to become an extraordinary talent. You must surely recommend him in the future." Later, Huo Yuan returned to his hometown. Gaoyang's Xu Meng had long admired his reputation. When Xu happened to serve as Cishi (governor) of Youzhou, he intended to visit Huo Yuan, but the Zhubu (chief clerk) stopped him by blocking his carriage, advising that it was not appropriate for a governor to leave his jurisdiction. Xu Meng sighed in regret and gave up the plan.

原山居積年，門徒百數，燕王月致羊酒。及劉沈為國大中正，元康中，進原為二品，司徒不過，沈乃上表理之。詔下司徒參論，中書監張華令陳準奏為上品，詔可。元康末，原與王褒等俱以賢良徵，累下州郡，以禮發遣，皆不到。後王浚稱制謀僭，使人問之，原不答，浚心銜之。又有遼東囚徒三百餘人，依山為賊，意欲劫原為主事，亦未行。時有謠曰：「天子在何許？近在豆田中。」浚以豆為霍，收原斬之，懸其首。諸生悲哭，夜竊尸共埋殯之。遠近駭愕，莫不冤痛之。
For many years, Huo Yuan lived in seclusion in the mountains; he had hundreds of disciples. The Yan king sent him sheep and wine on a monthly basis. When Liu Shen became the State Grand Middle Censor, during the Yuankang era he promoted Huo Yuan to the second rank. However, the Siku did not approve this, so Liu Shen submitted a memorial to justify his recommendation. The emperor issued an edict ordering the Siku to review the matter, and Zhongshu Jian Zhang Hua instructed Chen Zhun to recommend Huo Yuan as a top-tier scholar. The imperial decree approved this. At the end of the Yuankang era, Huo Yuan and Wang Bao were both summoned for their moral excellence. The imperial court repeatedly issued orders to the prefectures and commanderies, instructing them to send him with proper ceremony, but he never accepted any summons. Later, when Wang Xun declared himself emperor and plotted to usurp the throne, he sent someone to question Huo Yuan. Huo gave no reply, which caused Wang Xun to harbor resentment toward him. At the same time, more than three hundred prisoners from Liaodong took refuge in the mountains and became bandits. They intended to seize Huo Yuan as their leader, but this plan also did not come to fruition. At that time, there was a folksong which said: "Where is the Son of Heaven?" "He is nearby, in the broad bean field." Wang Xun took "dou" (broad beans) to mean "Huo," arrested Huo Yuan, and executed him, then displayed his head on a pole. His students mourned bitterly and secretly stole his body at night to bury it together. People near and far were shocked, and none failed to feel sorrow for the injustice done to him.

郭琦字公偉，太原晉陽人也。少方直，有雅量，博學，善五行，作《天文志》、《五行傳》，注《穀梁》、《京氏易》百卷。鄉人王游等皆就琦學。武帝欲以琦為佐著作郎，問琦族人尚書郭彰。彰素疾琦，答云：「不識」。帝曰：「若如卿言，烏丸家兒能事卿，即堪為郎矣。」遂決意用之。及趙王倫篡位，又欲用琦，琦曰：「我已為武帝吏，不容復為今世吏。」終身處於家。
Guo Qi, courtesy name Gongwei, was a native of Jinyang, Taiyuan. From a young age, he was upright and composed, with broad learning. He specialized in the Five Elements (Wuxing) and authored "Zhi Tianwen" ("Treatise on Astronomy") and "Chuan Wuxing" ("Commentary on the Five Elements"), as well as annotated the "Guliu Zhuan" and the "Jingshi Yi," totaling one hundred volumes. Locals such as Wang You all came to study under Guo Qi. Emperor Wu wanted to appoint Guo Qi as Assistant Zuo Zhuan Lang (Assistant of the Imperial Academy), and consulted Guo Zhang, a relative of Guo Qi who was then serving as Shangshu. Guo Zhang had long harbored resentment toward Guo Qi and replied: "I do not know him." The emperor said, "If it is as you say, then the son of a Wuhuan family who serves you well would be fit to become an official." He thus made up his mind to appoint him. When Wang Lun usurped the throne, he also wanted to employ Guo Qi. Guo replied: "I have already served as an official under Emperor Wu; I cannot now serve in this regime." He remained at home for the rest of his life.

伍朝字世明，武陵漢壽人也。少有雅操，閑居樂道，不修世事。性好學，以博士徵，不就。刺史劉弘薦朝為零陵太守，主者以非選例，不聽。尚書郎胡濟奏曰：「臣以為當今資喪亂之餘運，承百王之遺弊，進趨者乘國故以僥倖，守道者懷蘊櫝以終身，故令敦褒之化虧，退讓之風薄。案朝游心物外，不屑時務，守靜衡門，志道日新，年過耳順而所尚無虧，誠江南之奇才，丘園之逸老也。不加飾進，何以勸善！且白衣為郡，前漢有舊，宜聽光顯，以獎風尚。」奏可，而朝不就，終于家。
Wu Chao, courtesy name Shiming, was a native of Hanshou, Wuling. From an early age, he possessed noble character; in his leisure time, he found joy in the Dao and did not concern himself with worldly affairs. He was naturally fond of learning and was summoned for the post of Doctor, but declined to accept it. Cishi Liu Hong recommended Wu Chao as Taishou (governor) of Lingling, but the officials in charge considered it contrary to established selection procedures and refused. Shangshu Lang Hu Ji submitted a memorial stating: "I believe that at present, we are in the aftermath of disaster and turmoil, inheriting the accumulated problems left by many previous dynasties. Those who seek advancement take advantage of national misfortunes to gain fortune through luck; those who uphold moral principles remain hidden like treasures locked away for life. Therefore, the virtue of earnest commendation is weakened, and the custom of humility and courtesy has become thin. "Wu Chao has long been devoted to matters beyond worldly concerns, showing no interest in current affairs. He maintains tranquility at his humble gate, and with each day he deepens his moral cultivation. Even though he is past the age of sixty (er shun), his noble aspirations remain unimpaired. Truly, he is an extraordinary talent from Jiangnan and a reclusive elder of the hills and gardens." "If we do not honor such individuals with recognition, how can we encourage virtue!" "Moreover, appointing a civilian as a prefectural official was an established practice in the Former Han. It is appropriate to grant him recognition and honor so as to encourage virtuous customs." The memorial was approved, but Wu Chao still did not accept the appointment; he eventually passed away at home.

魯褒字元道，南陽人也。好學多聞，以貧素自立。元康之後，綱紀大壞，褒傷時之貪鄙，乃隱姓名，而著《錢神論》以刺之。其略曰：
Lu Bao, courtesy name Yuandao, was a native of Nanyang. He loved learning and had broad knowledge, yet he maintained his integrity through poverty and simplicity. After the Yuankang era, the state's institutions and moral order collapsed greatly. Lu Bao was distressed by the greed and base conduct of his time, so he concealed his name and wrote "The Discourse on the Divinity of Money" to satirize it. Its main points read:

錢之為體，有乾坤之象，內則其方，外則其圓。其積如山，其流如川。動靜有時，行藏有節，市井便易，不患耗折。難折象壽，不匱象道，故能長久，為世神寶。親之如兄，字曰「孔方」，失之則貧弱，得之則富昌。無翼而飛，無足而走，解嚴毅之顏，開難發之口。錢多者處前，錢少者居後。處前者為君長，在後者為臣僕。君長者豐衍而有餘，臣僕者窮竭而不足。《詩》云：「哿矣富人，哀此煢獨。」
"The nature of money embodies the forms of Heaven and Earth; its interior is square, symbolizing earth, while its exterior is round, representing heaven. Its accumulation can be as high as a mountain, and its circulation flows like a river. It moves and remains still according to the right time; it is used or stored with proper measure. In markets, it facilitates trade easily without fear of loss or damage. It cannot be broken like longevity; its supply never runs out like the Dao, hence it endures and is revered as a divine treasure of the world. Treat it with reverence like an elder brother, calling it "Kong Fang." Losing it brings poverty and weakness; gaining it ensures wealth and prosperity. It flies without wings, runs without feet; it can soften the sternest face and open even the most reluctant mouth. Those with more money take precedence; those with less fall behind. Those in the front become rulers and leaders, while those at the back become subjects and servants. Rulers and leaders enjoy abundance with more than enough, while subjects and servants suffer from poverty and insufficiency. The "Shijing" says: "Blessed be the rich; pity the lonely and forsaken."

錢之為言泉也，無遠不往，無幽不至。京邑衣冠，疲勞講肄，厭聞清談，對之睡寐，見我家兄，莫不驚視。錢之所祐，吉無不利，何必讀書，然後富貴！昔呂公欣悅於空版，漢祖克之於贏二，文君解布裳而被錦繡，相如乘高蓋而解犢鼻，官尊名顯，皆錢所致。空版至虛，而況有實；贏二雖少，以致親密。由此論之，謂為神物。無德而尊，無勢而熱，排金門而入紫闥。危可使安，死可使活，貴可使賤，生可使殺。是故忿爭非錢不勝，幽滯非錢不拔，怨仇非錢不解，令問非錢不發。
"The word 'qian' (money) is derived from 'quan' (spring), for it flows to no distant place, and reaches even the most secluded corners. In the capital city, scholars in official robes grow weary from lectures and discussions; they tire of hearing refined discourse and fall asleep when listening. But whenever my elder brother (money) appears, none fail to look at him with astonishment. Wherever money brings blessings, all good fortune follows; why must one read books in order to achieve wealth and honor! In the past, Lord Lu was delighted by an empty tablet; Emperor Gaozu of Han conquered his rival with just two coins. Wenjun removed her cloth skirt to wear brocade, while Xiangru rode in a high-roofed carriage after discarding his coarse clothes. Their official rank and fame were all achieved through money. An empty tablet is the most hollow of things, yet it still brought joy; two coins may be few, but they were enough to establish intimacy. From this discussion, one must call money a divine object. It brings respect without virtue and influence without power; it pushes open golden gates to enter the purple halls of authority. What is dangerous can be made safe, what is dead can be revived; nobility can become humble, and life can turn into death. Therefore, disputes cannot be won without money; obscurity cannot be overcome without it. Grudges cannot be resolved and good reputation cannot emerge without the power of money.

洛中朱衣，當途之士，愛我家兄，皆我已已。執我之手，抱我終始，不計優劣，不論年紀，賓客輻輳，門常如市。諺曰：「錢無耳，可使鬼。」凡今之人，惟錢而已。故曰軍無財，士不來；軍無賞，士不往。仕無中人，不如歸田。雖有中人，而無家兄，不異無翼而欲飛，無足而欲行。
In Luoyang, those in official robes and influential figures all love my elder brother (money); they have long been devoted to him. They hold my hand and embrace me from beginning to end, without regard for superiority or inferiority, nor concern for age. Guests gather like spokes on a wheel, and the gate is always as busy as a market. A proverb says: "Money has no ears, yet it can command ghosts." All people today care for nothing but money. Hence it is said: An army without wealth cannot attract soldiers; an army without rewards will not draw warriors to its cause. To serve in office without connections is worse than returning to the fields. Even if one has influential contacts, but lacks my elder brother (money), it is no different from trying to fly without wings or walk without feet.

蓋疾時者共傳其文。褒不仕，莫知其所終。
This passage was widely copied and circulated by those who understood the times. Bao Bao did not hold office, and no one knows what became of him in his later years.

氾腾字無忌，敦煌人也。舉孝廉，除郎中。屬天下兵亂，去官還家。太守張閟造之，閉門不見，禮遺一無所受。歎曰：「生於亂世，貴而能貧，乃可以免。」散家財五十萬，以施宗族，柴門灌園，琴書自適。張軌征之為府司馬，騰曰：「門一杜，其可開乎！」固辭。病兩月餘而卒。
Fan Teng, courtesy name Wuji, was a native of Dunhuang. He was recommended as an upright and filial official (Xiaolian) and appointed as Langzhong. During a time of national turmoil, he resigned from office and returned home. When the governor Zhang Bi visited him, Fan Teng shut his door and refused to see him; he accepted not a single gift or courtesy. He sighed and said: "To be born in times of chaos, to remain poor despite wealth, is the only way to avoid disaster." He distributed fifty thousand in family assets to his relatives and kin. He lived a simple life, tending his garden through the wooden gate, finding contentment in playing the qin and reading books. Zhang Gui invited him to serve as a military officer (Fusi Ma) in his office, but Fan Teng said: "Once the gate is closed, can it ever be opened again?" He firmly declined. After being ill for more than two months, he died.

任旭字次龍，臨海章安人也。父訪，吳南海太守。旭幼孤弱，兒童時勤於學。及長，立操清修，不染流俗，鄉曲推而愛之。郡將蔣秀嘉其名，請為功曹。秀居官貪穢，每不奉法，旭正色苦諫。秀既不納，旭謝去，閉門講習，養志而已。久之，秀坐事被收，旭狼狽營送，秀慨然歎曰：「任功曹真人也。吾違其讜言，以至於此，復何言哉！」尋察孝廉，除郎中，州郡仍舉為郡中正，固辭歸家。
Ren Xu, courtesy name Cilong, was a native of Zhang'an, Linhai. His father Ren Fang served as Tai Shou (governor) of Nanhai in the Wu dynasty. Xu was young and orphaned, but even as a child he worked diligently at his studies. When he grew up, he maintained an upright character and pure conduct, avoiding worldly fashions; the people of his hometown respected and loved him. The local commander Jiang Xiu admired his reputation and invited him to serve as Gongcao (an official in charge of administrative affairs). However, Jiang Xiu was corrupt and lawless in office. Xu earnestly advised him with a serious expression. When Jiang Xiu refused to listen, Xu resigned from his post and shut himself in, devoting himself solely to study and cultivating his moral aspirations. After some time, Jiang Xiu was arrested for misconduct. Xu hurriedly and anxiously arranged to see him off. Jiang Xiu sighed with emotion and said: "Ren Gongcao is indeed a true gentleman." "I disregarded his sincere advice, which has brought me to this pass. What more can I say!" Soon after, he was recommended as an upright filial official (Xiaolian), appointed as Langzhong, and the state and commandery repeatedly nominated him for a position as Ju Zhong Zheng. He firmly declined and returned home.

永康初，惠帝博求清節俊異之士，太守仇馥薦旭清貞潔素，學識通博，詔下州郡以禮發遣。旭以朝廷多故，志尚隱遁，辭疾不行。尋天下大亂，陳敏作逆，江東名豪並見羈縶，惟旭與賀循守死不迴。敏卒不能屈。
In the early years of Yongkang, Emperor Hui sought with great effort those who possessed integrity and exceptional talent. The governor Chou Fu recommended Xu for his moral purity and extensive learning. An imperial edict was issued to the state and commandery ordering them to send him forth with proper courtesy. Xu, however, declined on the grounds of illness, as he believed that the court was in turmoil and his aspirations lay in seclusion. Soon after, the country fell into great chaos as Chen Min rebelled. Famous and powerful men in Jiangdong were all captured or detained; only Xu and He Xun remained steadfast to death, refusing to yield. Chen Min ultimately failed to subdue them.

元帝初鎮江東，聞其名，召為參軍，手書與旭，欲使必到，旭固辭以疾。後帝進位鎮東大將軍，復召之；及為左丞相，辟為祭酒，並不就。中興建，公車徵，會遭母憂。于時司空王導啟立學校，選天下明經之士，旭與會稽虞喜俱以隱學被召。事未行，會有王敦之難，尋而帝崩，事遂寢。
When Emperor Yuan first took control of Jiangdong, he heard of Xu's reputation and summoned him as a military advisor. The emperor personally wrote to Xu, urging him to come without fail. But Xu firmly declined on the grounds of ill health. Later, when the emperor was promoted to General Zhendong Da Jiangjun, he summoned Xu again. When the emperor became Left Chancellor and appointed him as Jiaoshi (a high-ranking official), Xu still refused both appointments. When the dynasty was restored, he was summoned by imperial decree through the Gongche system, but at that time his mother passed away and he had to observe mourning rites. At that time, Sikong Wang Dao proposed the establishment of schools and selected scholars throughout the empire who were well-versed in Confucian classics. Xu and Yu Xi from Kuaiji were both summoned for their reclusive learning. Before the plan could be carried out, a crisis arose due to Wang Dun's rebellion; soon after, the emperor died and the matter was put aside.

明帝即位，又徵拜給事中，旭稱疾篤，經年不到，尚書以稽留除名，僕射荀崧議以為不可。太寧末，明帝復下詔備禮徵旭，始下而帝崩。咸和二年卒，太守馮懷上疏謂宜贈九列，值蘇峻作亂，事竟不行。
When Emperor Ming ascended the throne, he again summoned Xu to serve as Ge Shi Zhong. Xu claimed a serious illness and did not appear for over a year. The Shangshu Office attempted to remove him from office due to his delay, but Puye Xun Song argued that this was inappropriate. In the final year of Taining, Emperor Ming once again issued an imperial edict offering elaborate courtesy to summon Xu; however, the decree had just been issued when the emperor died. In the second year of Xianhe, Xu died. The governor Feng Huai submitted a memorial recommending that he be posthumously honored as one of the Nine Ministers (Jiu Lie), but due to Su Jun's rebellion at the time, the matter was never carried out.

子琚，位至大宗正，終于家。
His son Ju reached the position of Dazongzheng and died in his home.

郭文字文舉，河內軹人也。少愛山水，尚嘉遁。年三十，每游山林，彌旬忘反。父母終，服畢，不娶，辭家游名山，歷華陰之崖，以觀石室之石函。洛陽陷，乃步擔入吳興餘杭大闢山中窮谷無人之地，倚木於樹，苫覆其上而居焉，亦無壁障。時猛獸為暴，入屋害人，而文獨宿十餘年，卒無患害。恒著鹿裘葛巾，不飲酒食肉，區種菽麥，採竹葉木實，貿鹽以自供。人或酬下價者，亦即與之。後人識文，不復賤酬。食有餘穀，輒恤窮匱。人有臻遺，取其粗者，示不逆而已。有猛獸殺大麀鹿於庵側，文以語人，人取賣之，分錢與文。文曰：「我若須此，自當賣之。所以相語，正以不須故也。」聞者皆嗟嘆之。嘗有猛獸忽張口向文，文視其口中有橫骨，乃以手探去之，猛獸明旦致一鹿於其室前。獵者時往寄宿，文夜為擔水而無倦色。
Guo Wen, courtesy name Wenju, was a native of Zhi, Hedong. From an early age he loved mountains and rivers and cherished the ideal of reclusive seclusion. At thirty, he often wandered through forests and mountains, forgetting to return for entire weeks at a time. After his parents passed away and the mourning period ended, he did not marry but left home to travel among famous mountains. He visited the cliffs of Huayin to observe the stone chambers and stone coffins there. When Luoyang fell, he took up a burden on his back and walked into the remote valleys of Yuhang, Wuxing. In the deep mountainous areas where no one lived, he leaned wood against trees for support, covered it with straw to make shelter, and dwelled there without walls or barriers. At that time fierce beasts were rampant, entering homes to harm people; yet Wen lived alone in the mountains for more than ten years without ever suffering any harm. He always wore a deer hide coat and bamboo hats, drank no alcohol or ate meat. He cultivated beans and wheat in small plots, gathered bamboo leaves and wild fruits, and traded for salt to sustain himself. If people offered him a low price, he would accept it without complaint. Later, when people recognized Wen's virtue and character, they no longer offered him low prices. Whenever he had surplus grain, he would give it to those in need. If people brought him gifts, he accepted only the plain and simple ones, merely showing that he did not refuse them. Once a fierce beast killed a large female deer near his hut; Wen told others about it, and people took the carcass to sell. They shared some of the money with him. Wen said: "If I needed this, I would have sold it myself." "I told you about it precisely because I do not need the money." Those who heard this all sighed in admiration. Once, a fierce beast suddenly opened its mouth toward Wen. Wen saw that there was a bone stuck in the animal's jaw and reached into it to remove it. The next morning, the beast left a deer at his door as a gift. Hunters sometimes came and stayed with him; at night Wen would carry water for them without showing any sign of fatigue.

餘杭令顧颺與葛洪共造之，而攜與俱歸。颺以文山行或須皮衣，贈以韋褲褶一具，文不納，辭歸山中。颺追遣使者置衣室中而去，文亦無言，韋衣乃至爛於戶內，竟不服用。
The county magistrate of Yuhang, Gu Yang, and Ge Hong visited him together and brought him back with them. Yang gave Wen a set of leather pants and a tunic, saying that he might need a fur coat for mountain travel. But Wen refused the gift and returned to his mountain retreat. Yang sent a messenger in pursuit, placing the clothes in Wen's room and then left. Wen said nothing about it; the leather garments eventually rotted inside his house without ever being worn.

王導聞其名，遣人迎之，文不肯就船車，荷擔徒行。既至，導置之西園，園中果木成林，又有鳥獸麋鹿，因以居文焉。於是朝士咸共觀之，文頹然踑踞，傍若無人。溫嶠嘗問文曰：「人皆有六親相娛，先生棄之何樂？」文曰：「本行學道，不謂遭世亂，欲歸無路，是以來也。」又問曰：「饑而思食，壯而思室，自然之性，先生安獨無情乎？」文曰：「情由憶生，不憶故無情。」又問曰：「先生獨處窮山，若疾病遭命，則為烏鳥所食，顧不酷乎？」文曰：「藏埋者亦為螻蟻所食，復何異乎！」又問曰：「猛獸害人，人之所畏，而先生獨不畏邪？」文曰：「人無害獸之心，則獸亦不害人。」又問曰：「茍世不寧，身不得安。今將用先生以濟時，若何？」文曰：「山草之人，安能佐世！」導嘗眾客共集，絲竹並奏，試使呼之。文瞪眸不轉，跨躡華堂如行林野。于時坐者咸有鉤深味遠之言，文常稱不達來語。天機鏗宏，莫有窺其門者。溫嶠嘗稱曰：「文有賢人之性，而無賢人之才，柳下、梁踦之亞乎！」永昌中，大疫，文病亦殆。王導遺藥，文曰：「命在天，不在藥也。夭壽長短，時也。」
Wang Dao heard of Wen's reputation and sent people to invite him, but Wen refused to take a boat or carriage; instead he carried his own burden and walked on foot. After arriving, Wang Dao placed him in the Xiyuan Garden, where fruit trees and woods formed a forest, and birds, beasts, and deer were abundant. He thus settled Wen there. At this time, officials from the court all came to see him, but Wen sat in a relaxed and careless manner, as if there were no one else around. Wen Qiao once asked Wen: "Everyone has six relatives to provide for and enjoy life with; why have you abandoned them? What joy do you find in this?" Wen replied: "I originally traveled to pursue the Dao, but I did not expect to encounter a time of chaos. With no way to return home, this is why I am here." Wen Qiao asked again: "To hunger and seek food, to be strong and desire a family—these are natural instincts. How can you alone have no feelings?" Wen replied: "Feelings arise from memory; without memories, there is no emotion." Wen Qiao asked once more: "If you live alone in a remote mountain, and should illness or fate strike, your body would be eaten by crows and birds. Isn't that cruel?" Wen replied: "Even if one is buried, worms and ants will eat the body. What difference does it make!" Wen Qiao asked: "Fierce beasts harm people, and this is what people fear. Why then do you not fear them?" Wen replied: "If a person has no harmful intent toward beasts, the beasts will also have no harm for people." Wen Qiao asked: "If the world is not at peace, how can one's body find safety?" Now I wish to use your wisdom and virtue to help restore order in this time of crisis. What do you think?" Wen replied: "I am but a man of the mountains and grass, how could I possibly assist the world!" Wang Dao once gathered many guests together with music playing. He tried calling Wen to come and see him. Wen stared straight ahead without blinking, stepping across the grand hall as if he were walking through a forest or field. At that time, those seated all spoke in lofty and profound terms, but Wen often claimed he did not understand what was being said. His natural wisdom was vast and deep; no one could truly grasp the essence of it. Wen Qiao once remarked: "Wen possesses the virtue of a sage but lacks the talent. Is he not second only to Liu Xia and Liang Qi?" In the middle years of Yongchang, there was a great plague; Wen also fell seriously ill. Wang Dao sent medicine to him, but Wen said: "Life is in the hands of Heaven, not in medicine." "Whether one lives a long or short life depends on fate and time alone."

居導園七年，未嘗出入。一旦忽求還山，導不聽。後逃歸臨安，結廬舍於山中。臨安令萬寵迎置縣中。及蘇峻反，破餘杭，而臨安獨全，人皆異之，以為知機。自後不復語，但舉手指麾，以宣其意。病甚，求還山，欲枕石安尸，不令人殯葬，寵不聽。不食二十餘日，亦不瘦。寵問曰：「先生復可得幾日？」文三舉手，果以十五日終。寵葬之於所居之處而祭哭之，葛洪、庾闡並為作傳，贊頌其美云。
He lived in Wang Dao's garden for seven years without ever going out. One day, he suddenly requested to return to the mountains, but Wang Dao refused to allow it. Later, he fled back to Lin'an and built a hut in the mountains. The county magistrate of Lin'an, Wan Chong, welcomed him and placed him in the county seat. When Su Jun rebelled and captured Yuhang, Lin'an alone remained intact; people were all astonished by this and believed he had foreseen the situation. After that, he no longer spoke but only raised his hands to gesture, expressing his meaning in this way. When his illness worsened, he requested to return to the mountain and wished to rest on a stone with his body undisturbed by burial rites; Wan Chong did not permit this. He went without food for more than twenty days but did not grow thin. Wan Chong asked: "Master, how many more days do you have left?" Wen raised his hand three times; indeed, he passed away on the fifteenth day. Wan Chong buried him at his place of residence and mourned with a funeral rite; Ge Hong and Yu Chan both composed biographies, praising his virtues.

龔壯字子瑋，巴西人也。潔己自守，與鄉人譙秀齊名。父叔為李特所害，壯積年不除喪，力弱不能復仇。及李壽戍漢中，與李期有嫌，期，特孫也，壯欲假壽以報，乃說壽曰：「節下若能並有西土，稱籓於晉，人必樂從。且捨小就大，以危易安，莫大之策也。」壽然之，遂率眾討期，果剋之。壽猶襲偽號，欲官之，壯誓不仕，賂遺一無所取。會天久雨，百姓饑墊，壯上書說壽以歸順，允天心，應人望，永為國籓，福流子孫。壽省書內愧，祕而不宣。乃遣使入胡，壯又諫之，壽又不納。壯謂百行之本莫大忠孝，即假壽殺期，私仇以雪，又欲使其歸朝，以明臣節。壽既不從，壯遂稱聾，又云手不制物，終身不復至成都，惟研考經典，譚思文章，至李勢時卒。
Gong Zhuang, courtesy name Ziwei, was a native of Bazhou. He maintained personal integrity and self-discipline, and was equally renowned with his fellow townsman Qiao Xiu. His father, Gong Shu, had been killed by Li Te; for many years, Zhuang did not remove his mourning clothes and was too weak to take revenge. When Li Shou was stationed in Hanzhong and had a conflict with Li Qi, who was the grandson of Li Te, Zhuang wished to use Li Shou as an opportunity for revenge. He thus advised Li Shou: "If you can take control of the western territories and declare allegiance to the Jin dynasty, people will surely be willing to follow you." "And by abandoning small matters for greater ones, exchanging danger for safety, this would be the greatest strategy of all." Shou agreed with his words and led an army to attack Li Qi; he indeed succeeded in defeating him. Although Shou still used a false title, he wished to appoint Zhuang as an official; however, Zhuang vowed not to serve and refused all gifts or bribes. At the time, it had rained for a long period and the people were suffering from hunger. Zhuang submitted a memorial to Li Shou, urging him to submit in allegiance, thus aligning with Heaven's will and fulfilling public expectations, so as to forever serve as a vassal state and bring blessings upon future generations. Shou read the letter and felt inwardly ashamed; he kept it secret without making it public. He then sent envoys into Hu territory, but Zhuang again advised against this action and Shou did not accept his advice. Zhuang believed that among all virtues, none was greater than loyalty and filial piety. He had already used Li Shou to kill Li Qi and thus avenged his private grudge; now he wished for Shou to submit to the imperial court in order to demonstrate his loyalty as a subject. Since Shou did not follow his advice, Zhuang claimed to be deaf and also said that his hands could no longer handle objects. He never went back to Chengdu for the rest of his life but instead devoted himself entirely to studying classical texts and contemplating literature. He died during the time of Li Shi.

初，壯每歎中夏多經學，而巴蜀鄙陋，兼遭李氏之難，無復學徒，乃著《邁德論》，文多不載。
Initially, Zhuang often lamented that the Central Plains had many scholars of Confucian classics, while Ba and Shu were backward and crude. Moreover, due to the troubles caused by the Li family, there were no more students left in learning; thus he composed a treatise titled "Maidelun," but its text is mostly not recorded here.

孟陋字少孤，武昌人也。吳司空宗之曾孫也。兄嘉，桓溫征西長史。陋少而貞立，清操絕倫，布衣蔬食，以文籍自娛。口不及世事，未曾交游，時或弋釣，孤興獨往，雖家人亦不知其所之也。喪母，毀瘠殆於滅性，不飲酒食肉十有餘年。親族迭謂之曰：「少孤！誰無父母？誰有父母！聖人制禮，令賢者俯就，不肖企及。若使毀性無嗣，更為不孝也。」陋感此言，然後從吉。
Meng Lou, courtesy name Shaigu, was a native of Wuchang. He was the great-grandson of Wu Sikong Zongzhi. His elder brother, Meng Jia, served as a zhangshi (chief clerk) in the western campaign under Huan Wen. Lou was upright and resolute from a young age, with moral integrity surpassing all others; he lived in plain clothes and simple food, finding pleasure only in literary works. He never spoke of worldly affairs nor did he ever associate with others; at times, he would go hunting or fishing alone for fun, and even his family members did not know where he had gone. After the death of his mother, he grieved so deeply that it nearly destroyed him; for more than ten years, he neither drank alcohol nor ate meat. Relatives and family members took turns telling him: "Shaigu!" "Who does not have parents?" "Who can have both parents alive!" "Sages established rites to allow the virtuous to conform and the unworthy to strive for them." "If one destroys their nature and has no descendants, it becomes an even greater form of filial impiety." Lou was moved by these words and only then resumed normal life.

由是名著海內。簡文帝輔政，命為參軍，稱疾不起。桓溫躬往造焉。或謂溫曰：「孟陋高行，學為儒宗，宜引在府，以和鼎味。」溫歎曰：「會稽王尚不能屈，非敢擬議也。」陋聞之曰：「桓公正當以我不往故耳。億兆之人，無官者十居其九，豈皆高士哉！我疾病不堪恭相王之命，非敢為高也。」由是名稱益重。
Because of this, his reputation became well known throughout the land. When Jianwen Di was assisting in governance, he appointed Lou as a canjun (military advisor), but Lou claimed illness and refused to accept the post. Huan Wen personally visited him. Someone told Huan Wen: "Meng Lou is a man of lofty virtue and learning, the leader among Confucian scholars. It would be appropriate to invite him into your service in order to harmonize the flavors of governance." Huan Wen sighed and said: "Even Duke Huiji could not persuade him, so how dare I even suggest it?" Lou heard this and said: "Huan Gong must be thinking that I did not go to see him for precisely this reason." "Among the countless people in the world, nine out of ten are without official positions. Are they all recluses of high virtue?" "I am too ill to accept an appointment from the Crown Prince, not out of any desire for lofty status." Because of this, his fame and reputation grew even greater.

博學多通，長於《三禮》。註《論語》，行於世。卒以壽終。
He was broadly learned and well-versed in many fields, especially skilled in the "Three Rites." His commentary on the Analects of Confucius circulated widely in the world. He died at an old age.

韓績字興齊，廣陵人也。其先避亂，居於吳之嘉興。父建，仕吳至大鴻臚。績少好文學，以潛退為操，布衣蔬食，不交當世，由是東土並宗敬焉。司徒王導聞其名，辟以為掾，不就。咸康末，會稽內史孔愉上疏薦之，詔以安車束帛征之。尚書令諸葛恢奏績名望猶輕，未宜備禮，於是召拜博士。稱老病不起，卒於家。
Han Ji, courtesy name Xingqi, was a native of Guangling. His ancestors had fled from turmoil and settled in Jiaxing, Wu. His father, Han Jian, served the state of Wu up to the position of Dahanlu (Minister of Rites). Ji was fond of literature from a young age and took quiet withdrawal as his moral stance. He lived in plain clothes and ate simple food, never associating with the powerful or influential; thus, he was universally respected throughout the eastern regions. Situ Wang Dao heard of his reputation and invited him to serve as an official, but Ji declined the offer. In the final years of Xiankang, Neishi Kong Yu of Kuaiji submitted a memorial recommending him. The emperor issued an edict to summon Ji with an official carriage and gifts of silk. Shangshu Ling Zhuge Hui submitted a memorial stating that Ji's reputation was still not great enough to warrant full ceremonial honors, so he was summoned and appointed as a bo shi (doctor of literature). Ji claimed old age and illness and did not accept the appointment; he died at home.

於時高密劉鮞字長魚、城陽邴郁字弘文，並有高名。鮞幼不慕俗，長而希古，篤學厲行，化流邦邑。郁，魏徵士原之曾孫，少有原風，敕身謹潔，口不妄說，耳不妄聽，端拱恂恂，舉動有禮。咸康中，成帝博求異行之士，鮞、郁並被公卿薦舉，於是依績及翟湯等例，以博士徵之。郁辭以疾，鮞隨使者到京師，自陳年老，不拜。各以壽終。
At that time, Liu Zao of Gaomi, courtesy name Changyu, and Bing Yu of Chengyang, courtesy name Hongwen, were both renowned for their high virtue. Zao did not desire worldly things from a young age; as he grew older, he admired the ancients and was devoted to learning while cultivating his conduct, setting an example that influenced his region. Yu was the great-grandson of Wei Zhengshi Yuan. From a young age, he emulated Yuan's virtues; he maintained strict self-discipline and personal cleanliness, never spoke idly or listened to idle talk, always composed and courteous in manner, and his every action followed proper etiquette. In the middle of Xiankang, Emperor Cheng ordered a broad search for men of extraordinary virtue. Both Zao and Yu were recommended by high-ranking officials; thus, following the precedent set with Ji and Di Tang, they were summoned to serve as bo shi (doctors of literature). Yu declined on the grounds of illness. Zao followed the envoy to the capital, where he declared his old age and refused the appointment. Each died at an advanced age.

譙秀字元彥，巴西人也。祖周，以儒學著稱，顯明蜀朝。秀少而靜默，不交於世，知天下將亂，預絕人事，雖內外宗親，不與相見。郡察孝廉，州舉秀才，皆不就。及李雄據蜀，略有巴西，雄叔父驤、驤子壽皆慕秀名，具束帛安車徵之，皆不應。常冠皮弁，弊衣，躬耕山藪。龔壯常歎服焉。桓溫滅蜀，上疏薦之，朝廷以秀年在篤老，兼道遠，故不征，遣使敕所在四時存問。尋而范賁、蕭敬相繼作亂，秀避難宕渠，鄉里宗族依憑之者以百數。秀年出八十，眾人欲代之負擔，秀曰：「各有老弱，當先營護。吾氣力猶足自堪，豈以垂朽之年累諸君也！」年九十餘卒。
Qiao Xiu, courtesy name Yuanyan, was a native of Bazhou (modern-day Bazhong, Sichuan). His grandfather, Qiao Zhou, was renowned for his Confucian learning and gained prominence in the Shu dynasty. Xiu was quiet and reserved from a young age, never associating with worldly affairs. Knowing that the world would soon fall into chaos, he deliberately cut himself off from human interactions; even close relatives inside or outside his family did not see him. When the commandery recommended him as a filial and upright official, and when the state nominated him as an outstanding scholar, he refused both appointments. When Li Xiong occupied Shu and controlled Bazhou, both his uncle Xiang and Xiang's son Shou admired Xiu's reputation and sent official carriages with gifts of silk to summon him; he refused them all. He often wore a simple pibian (a type of ceremonial cap), dressed in worn-out clothes, and personally tilled the land in the mountains and forests. Gong Zhuang often admired and respected him greatly. When Huan Wen conquered Shu, he submitted a memorial recommending Xiu. The imperial court considered that Xiu was already very old and the distance too great, so they did not summon him but instead sent envoys to order local officials to inquire after his well-being in all four seasons. Soon afterward, Fan Ben and Xiao Jing successively rebelled; Xiu fled to Dangqu for refuge, and hundreds of people from his hometown and relatives relied on him for protection. Xiu was over eighty years old, and the people wanted to help carry his burdens. Xiu said: "Everyone has their own elderly or weak family members; we should first take care of them." "My strength is still sufficient to manage on my own. How could I burden you all with my old and decaying body?" He died at the age of more than ninety.

翟湯字道深，尋陽人。篤行純素，仁讓廉潔，不屑世事，耕而後食，人有餽贈，雖釜庾一無所受。永嘉末，寇害相繼，聞湯名德，皆不敢犯，鄉人賴之。
Di Tang, courtesy name Daoshen, was a native of Xunyang. He was devoted to moral conduct and simplicity, kind, yielding, honest, and clean. He cared nothing for worldly affairs; he tilled the land before eating, and if people offered him gifts or food, not even a single pot or measure did he accept. In the final years of Yongjia, bandits and marauders appeared one after another; hearing of Tang's virtue and reputation, they all dared not to violate his territory. The people of his hometown relied on him for protection.

司徒王導辟，不就，隱於縣界南山。始安太守干寶與湯通家，遣船餉之，敕吏云：「翟公廉讓，卿致書訖，便委船還。」湯無人反致，乃貨易絹物，因寄還寶。寶本以為惠，而更煩之，益愧歎焉。咸康中，征西大將軍庾亮上疏薦之，成帝徵為國子博士，湯不起。建元初，安西將軍庾翼北征石季龍，大發僮客以充戎役，敕有司特蠲湯所調。湯悉推僕使委之鄉吏，吏奉旨一無所受，湯依所調限，放免其僕，使令編戶為百姓。康帝復以散騎常侍徵湯，固辭老疾，不至。年七十三，卒於家。
Situ Wang Dao invited him to serve in office, but he refused and retreated into the southern mountains within the county boundary. The Taishou of Shian, Gan Bao, was related to Tang by marriage. He sent a boat with provisions and ordered his officials: "Master Di is honest and modest; after you deliver the letter, leave the boat behind and return." Tang had no one to send back with him, so he sold some cloth goods in exchange for money and sent the proceeds back to Bao. Bao had originally intended it as a favor, but instead caused trouble; he was even more ashamed and sighed in admiration. In the middle of Xiankang years, General Yuhuai Zhongxiu Yu Guangling submitted a memorial recommending Tang. Emperor Cheng summoned him to serve as Guozi Boshi (Doctor of the Imperial Academy), but Tang refused the appointment. In the early years of Jianyuan, General Anxi Yu Yi led a northern campaign against Shi Jilong. The government ordered a large conscription of laborers and servants to fill military roles; however, an imperial decree specially exempted Tang's assigned quota. Tang transferred all his servants to the local officials, who received them in accordance with imperial orders and accepted nothing. Tang followed the assigned quota limit and released his servants, registering them as common households among the people. Emperor Kang again summoned Tang to serve as Sanqi Changshi (Attendant-in-Ordinary), but Tang firmly declined on the grounds of old age and illness, never appearing. He died at home at the age of seventy-three.

子莊，字祖休。少以孝友著名，遵湯之操，不交人物，耕而後食，語不及俗，惟以弋釣為事。及長，不復獵。或問：「漁獵同是害生之事，而先生止去其一，何哉？」莊曰：「獵自我，釣自物，未能頓盡，故先節其甚者。且夫貪餌吞鉤，豈我哉！」時人以為知言。晚節亦不復釣，端居篳門，歠菽飲水。州府禮命，及公車徵，並不就。年五十六，卒。
His son was Zhuang, courtesy name Zuxiu. From a young age, he was famous for filial piety and kindness to others. He followed the conduct of his father Tang, avoiding contact with people, farming before eating, speaking little about worldly matters, and devoting himself only to hunting and fishing. When he grew older, he no longer hunted. Someone asked: "Fishing and hunting are both harmful to life; yet you have stopped only one of them, why is that?" Zhuang replied: "Hunting involves action from myself, while fishing depends on the object. I cannot yet completely stop both, so I first restrain the more severe one." "And besides, if a greedy fish swallows the hook, is that my doing!" At the time, people considered this to be a wise remark. In his later years, he also stopped fishing and lived in quiet seclusion behind a bamboo gate, drinking only soybean soup and water. When the state authorities issued invitations with honors or summoned him by imperial envoy, he never accepted any of them. He died at the age of fifty-six.

子矯亦有高操，屢辭辟命。矯子法賜，孝武帝以散騎郎征，亦不至。世有隱行云。
His son Jiao also had lofty conduct and repeatedly declined official appointments. Jiao's son Fasi, was summoned by Emperor Xiaowu to serve as Sanqi Lang (Attendant-in-Ordinary of the Secretariat), but he also did not appear. It is said that their family continued to live in seclusion through generations.

郭翻字長翔，武昌人也。伯父訥，廣州刺史。父察，安城太守。翻少有志操，辭州郡辟及賢良之舉。家于臨川，不交世事，惟以漁釣射獵為娛。居貧無業，欲墾荒田，先立表題，經年無主，然後乃作。稻將熟，有認之者，悉推與之。縣令聞而詰之，以稻還翻，翻遂不受。嘗以車獵，去家百餘里，道中逢病人，以車送之，徒步而歸。其漁獵所得，或從買者，便與之而不取直，亦不告姓名。由是士庶咸敬貴焉。
Guo Fan, courtesy name Changxiang, was a native of Wuchang. His uncle was Nie, who served as the Zhizhou (Governor) of Guangzhou. His father was Cha, who held the position of Taishou (Prefect) of Ancheng. From a young age, Guo Fan had lofty aspirations and moral integrity; he declined appointments from the state and prefectures as well as recommendations for the Xianliang (Virtuous and Upright) examination. He lived in Linchuan, avoiding worldly affairs, and found pleasure only in fishing, hunting, and archery. Living in poverty with no property, he wished to cultivate wasteland but first set up markers and titles; after a year without any claimant, only then would he begin cultivation. When the rice was nearly ripe, if someone claimed it as their own, Guo Fan gave it all to them without hesitation. The county magistrate heard of this and investigated the matter, returning the rice to Guo Fan; however, Guo Fan refused to accept it. Once, while hunting by cart more than a hundred li from home, he encountered a sick person on the road and used his cart to transport them, returning home on foot. Whatever fish or game he caught, if someone wished to buy it from him, he would give it away without accepting payment and never revealed his name. Because of this, both scholars and commoners alike revered and esteemed him highly.

與翟湯俱為庾亮所薦，公車博士徵，不就。咸康末，乘小船暫歸武昌省墳墓，安西將軍庾翼以帝舅之重，躬往造翻，欲強起之。翻曰：「人性各有所短，焉可彊逼！」翼又以其船小狹，欲引就大船。翻曰：「使君不以鄙賤而辱臨之，此固野人之舟也。」翼俯屈入其船中，終日而去。
He was recommended together with Di Tang by Yu Guangling; he was summoned to serve as a Guoshi (Doctor) by imperial envoy but refused the appointment. In the final years of Xiankang, he took a small boat to briefly return to Wuchang to visit his ancestral tomb. General Anxi Yu Yi, as an uncle by marriage to the emperor, personally visited Guo Fan and tried to compel him to accept office. Guo Fan said: "Each person has their own shortcomings; how can one be forced!" Yu Yi, seeing that his boat was small and narrow, wanted to invite him onto a larger vessel. Guo Fan replied: "Your Honor has not looked down upon my humble status but has deigned to visit me; this is indeed a rustic man's boat." Yu Yi bowed and humbly entered his small boat, spending the whole day with him before departing.

嘗墜刀於水，路人有為取者，因與之。路人不取，固辭，翻曰：「爾向不取，我豈能得！」路人曰：「我若取此，將為天地鬼神所責矣。」翻知其終不受，復沈刀於水。路人悵焉，乃復沈沒取之。翻於是不逆其意，乃以十倍刀價與之。其廉不受惠，皆此類也。卒于家。
Once, he dropped a knife into the water; when a passerby retrieved it for him, Guo Fan simply gave it to them as a gift. The passerby refused to take it and insisted on returning it, but Guo Fan said: "If you had not retrieved it earlier, how could I have gotten it back!" The passerby replied: "If I were to keep this, the spirits of heaven and earth would surely hold me accountable." Knowing that the person would not accept it in the end, Guo Fan once again threw the knife back into the water. The passerby was dejected and then dived underwater to retrieve the knife for him. Guo Fan, unwilling to refuse his good intentions, gave him ten times the value of the knife as compensation. His integrity and refusal to accept unearned benefits were all like this. He died at home.

辛謐字叔重，隴西狄道人也。父怡，幽州刺史，世稱冠族。謐少有志尚，博學善屬文，工草隸書，為時楷法。性恬靜，不妄交游。召拜太子舍人、諸王文學，累徵不起。永嘉末，以謐兼散騎常侍，慰撫關中。謐以洛陽將敗，故應之。及長安陷沒于劉聰，聰拜太中大夫，固辭不受。又歷石勒、季龍之世，並不應辟命。雖處喪亂之中，頹然高邁，視榮利蔑如也。
Xin Mi, courtesy name Shuchong, was a native of Didao, Longxi. His father was Yi, who served as Zhizhou (Governor) in Youzhou; their family was regarded as one of the most distinguished clans of the time. From a young age, Xin Mi had lofty aspirations; he was broadly learned and skilled in writing prose, and excelled at cursive and clerical scripts, which became the standard of his time. He had a calm and quiet nature and did not casually associate with others. When summoned to serve as Taizi She Ren (Attendant of the Crown Prince) and Wenzhang for various princes, he repeatedly declined official appointments without taking office. In the final years of Yongjia years, Xin Mi was concurrently appointed as Sanqi Changshi and sent to pacify Guanzhong. Xin Mi accepted the appointment because he foresaw that Luoyang would soon fall into disorder. When Chang'an fell to Liu Cong, Cong appointed him Tai Zhong Da Fu (Grand Master of the Middle), but Xin Mi firmly declined. He also lived through the reigns of Shi Le and Shi Jilong, yet never accepted any official appointments or summons. Though living in times of mourning and chaos, he remained lofty and detached, regarding honor and profit as worthless.

及冉閔僭號，復備禮徵為太常，謐遺閔書曰：「昔許由辭堯，以天下讓之，全其清高之節。伯夷去國，子推逃賞，皆顯史牒，傳之無窮。此往而不反者也。然賢人君子雖居廟堂之上，無異於山林之中，期窮理盡性之妙，豈有識之者邪！是故不嬰於禍難者，非為避之，但冥心至趣而與吉會耳。謐聞物極則變，冬夏是也；致高則危，累棋是也。君王功以成矣，而久處之，非所以顧萬全遠危亡之禍也。宜因茲大捷，歸身本朝，必有許由、伯夷之廉，享松喬之壽，永為世輔，豈不美哉！」因不食而卒。
When Ran Min declared himself emperor, he again summoned Xin Mi with full honors to serve as Taichang (Minister of Rites). Xin Mi sent a letter to Ran Min saying: "In the past, Xu You refused Emperor Yao and ceded the empire to him, preserving his integrity and lofty virtue. "Bo Yi left his country, and Zi Tui fled rewards; both are recorded in history and passed down through the ages." "These were actions that could not be reversed once taken." "Yet, sages and virtuous men, even when in the halls of government, are no different from those living in the mountains; they seek only to understand principles fully and realize their nature completely—how many truly recognize this!" "Therefore, those who avoid misfortune are not doing so to escape it; rather, they harmonize their hearts with the highest truths and thus naturally align with good fortune." Xin Mi observed that when things reach an extreme, they change—just as winter and summer succeed each other; when something is too high, it becomes dangerous, like a stack of checkers. "Your Majesty's achievements are complete; to remain in power for too long is not a way to ensure lasting safety and avoid distant calamity." "You should take advantage of this great victory and return to the legitimate dynasty. You will then possess the integrity of Xu You and Bo Yi, enjoy a long life like that of Song Qiao, and forever serve as an advisor to future generations—would not that be admirable!" He died without eating.

劉驎之字子驥，南陽人，光祿大夫耽之族也。驎之少尚質素，虛退寡欲，不修儀操，人莫之知。好游山澤，志存遁逸。嘗採藥至衡山，深入忘反，見有一澗水，水南有二石囷，一囷閉，一囷開，水深廣不得過。欲還，失道，遇伐弓人，問徑，僅得還家。或說囷中皆仙靈方藥諸雜物，驎之欲更尋索，終不復知處也。
Liu Linzhi, courtesy name Ziji, was a native of Nanyang and a relative of Guanglu Dafu Dan. Liu Linzhi had from youth valued simplicity, humility, and few desires; he did not cultivate formal conduct or reputation, so no one knew of him. He loved to wander in mountains and marshes, with a heart set on seclusion and withdrawal from the world. Once, while gathering herbs in Hengshan Mountain, he went so deep that he forgot to return. He saw a stream with two stone granaries on its southern bank: one was closed and the other open, but the water was too deep and wide for him to cross. When he wanted to return home, he lost his way and encountered a man cutting bows. He asked for directions and barely managed to find his way back home. Some said that the granaries contained various magical herbs and objects of immortals, but when Linzhi wanted to search for them again, he could never find their location.

車騎將軍桓沖聞其名，請為長史，驎之固辭不受。沖嘗到其家，驎之於樹條桑，使者致命，驎之曰：「使君既枉駕光臨，宜先詣家君。」沖聞大愧，於是乃造其父。父命驎之，然後方還，拂短褐與沖言話。父使驎之於內自持濁酒蔬菜供賓，沖敕人代驎之斟酌，父辭曰：「若使從者，非野人之意也。」沖慨然，至昏乃退。
General Cheqi Jiangjun Huan Chong heard of his reputation and invited him to serve as Changshi (Military Secretary), but Linzhi firmly declined the offer. Huan Chong once visited his home, where Linzhi was picking mulberry leaves from a tree. When the messenger delivered Huan's message, Linzhi said: "Your Honor has deigned to visit in person; you should first pay respects to my father." Huan Chong was deeply ashamed upon hearing this and thus went to visit Linzhi's father. After his father gave permission, Linzhi returned, brushed off his short robe, and conversed with Huan Chong. Linzhi's father instructed him to prepare cloudy wine and vegetables from within the house for their guest. Huan Chong ordered his attendants to serve on Linzhi's behalf, but Linzhi's father declined, saying: "If we were to use servants, it would not be in line with the customs of a simple man." Huan Chong was moved and left only after dusk.

驎之雖冠冕之族，信儀著於群小，凡廝伍之家婚娶葬送，無不躬自造焉。居於陽岐，在官道之側，人物來往，莫不投之。驎之躬自供給，士君子頗以勞累，更憚過焉。凡人致贈，一無所受。去驎之家百餘里，有一孤姥，病將死，歎息謂人曰：「誰當埋我，惟有劉長史耳！何由令知。」驎之先聞其有患，故往侯之，值其命終，乃身為營棺殯送之。其仁愛隱惻若此。卒以壽終。
Although Linzhi belonged to a noble family, he treated etiquette with sincerity even among common people. For any wedding, funeral, or other ceremony in the homes of ordinary families, he always personally attended. He lived in Yangqi, by a main road; whenever people passed through, none failed to visit him. Linzhi personally provided for their needs, and many virtuous scholars found this burdensome, so they hesitated to visit him anymore. Whatever gifts people offered, he accepted nothing at all. More than a hundred li away from Linzhi's home, there was an elderly widow who was ill and near death. She sighed to others: "Who will bury me? Only Master Liu Changshi!" "How can I let him know?" Linzhi had previously heard of her illness and went to visit her, only to arrive just as she passed away. He then personally arranged a coffin for her and saw to her burial. His compassion and kindness were like this. He died a natural death at an old age.

索襲字偉祖，敦煌人也。虛靖好學，不應州郡之命，舉孝廉、賢良方正，皆以疾辭。游思於陰陽之術，著天文地理十餘篇，多所啟發。不與當世交通，或獨語獨笑，或長歎涕泣，或請問不言。
Suo Xi, courtesy name Weizu, was a native of Dunhuang. He had an unassuming and tranquil nature and loved learning; he refused appointments from the state and prefecture. When recommended for Xiaolian (Filial and Upright) or Xianliang Fangzheng (Virtuous, Honest, and Just), he declined on grounds of illness each time. He devoted his thoughts to the study of Yin-Yang philosophy and wrote more than ten essays on astronomy, geography, and related subjects, offering many insights. He did not associate with people of his time; sometimes he would speak or laugh to himself, at other times sigh and weep, and on occasion be asked questions but remain silent.

張茂時，敦煌太守陰澹奇而造焉，經日忘反，出而歎曰：「索先生碩德名儒，真可以諮大義。」澹欲行鄉射之禮，請襲為三老，曰：「今四表輯寧，將行鄉射之禮，先生年耆望重，道冠一時，養老之義，實繫儒賢。既樹非梧桐，而希鸞鳳降翼；器謝曹公，而冀蓋公枉駕，誠非所謂也。然夫子至聖，有召赴焉；孟軻大德，無聘不至，蓋欲弘闡大猷，敷明道化故也。今之相屈，遵道崇教，非有爵位，意者或可然乎！」會病卒，時年七十九。澹素服會葬，贈賤二萬。澹曰：「世人之所有餘者，富貴也；目之所好者，五色也；耳之所玩者，五音也。而先生棄眾人之所收，收眾人之所棄，味無味於慌惚之際，兼重玄於眾妙之內。宅不彌畝而志忽九州，形居塵俗而棲心天外，雖黔婁之高遠，莊生之不願，蔑以過也。」乃謚曰玄居先生。
During the time of Zhang Mao, Dunhuang Taishou Yin Dan was impressed by Suo Xi and visited him. He stayed for a whole day and forgot to return, saying upon leaving: "Master Suo is a man of great virtue and a renowned scholar; he truly can be consulted on matters of principle." Yin Dan wished to perform the ritual of archery in the village and invited Suo Xi to serve as Sanlao (Three Elders), saying: "Now that peace prevails throughout the land, we are about to hold the village archery ceremony. Master is old with great prestige, your virtue surpasses all others at this time; the meaning of honoring elders truly depends on scholars and virtuous men like you." "Though the tree is not a cypress, one still hopes for phoenixes to perch; though my vessel is no match for Cao Cao's, I hope for Gai Gong to visit—this is indeed not what it should be." "Yet the sage Confucius, when summoned, would go; Mencius, of great virtue, did not come unless invited. This was because they wished to promote and clarify the grand principles and spread the teachings of the Way." "To humble you now is to follow the Dao and honor education; it is not for any rank or position. Perhaps this can be justified!" He died of illness at the age of seventy-nine. Yin Dan wore plain mourning clothes to attend his funeral and presented a gift of twenty strings of coins. Yin Dan said: "What the people of this world have in abundance is wealth and rank; what their eyes delight in are the five colors; what their ears enjoy are the five sounds. "But Master has abandoned what others collect, and collected what others discard; he savors the taste of the tasteless in moments of confusion and obscurity, embracing the profound mystery within all subtleties." "Though his dwelling does not cover more than an acre, his aspirations reach the nine provinces; though his form resides in worldly dust, his mind dwells beyond heaven. Even Qian Lou's lofty detachment or Zhuangzi's unwillingness to serve could not surpass him." He was posthumously honored with the title Xuanju Xiansheng (Master of the Mysterious Abode).

楊軻，天水人也。少好《易》，長而不娶，學業精微，養徒數百，常食粗飲水，衣褐縕袍，人不堪其憂，而軻悠然自得，疏賓異客，音旨未曾交也。雖受業門徒，非入室弟子，莫昨親言。欲所論授，須旁無雜人，授入室弟子，令遞相宣授。
Yang Ke was a native of Tianshui. From a young age, he loved the Yi Jing (Book of Changes). He remained unmarried in his adult life. His scholarship was profound and meticulous; he taught hundreds of students. He often ate coarse food and drank water, wearing rough cloth and padded robes. While others found this lifestyle unbearable, Yang Ke remained carefree and content. He avoided entertaining guests or engaging with strangers, and never exchanged words or ideas with them. Even among his students who studied under him, only those admitted as inner disciples were allowed to hear his personal teachings. When he wished to discuss or teach something, there had to be no outsiders present; the lessons were given only to his inner disciples, who then passed them on in succession.

劉曜僭號，徵拜太常，軻固辭不起，曜亦敬而不逼，遂隱于隴山。曜後為石勒所擒，秦人東徙，軻留長安。及石季龍嗣偽位。備玄纁束帛安車徵之，軻以疾辭。迫之，乃發。既見季龍，不拜，與語，不言，命舍之於永昌乙第。其有司以軻倨傲，請從大不敬論，季龍不從，下書任軻所尚。
When Liu Yao usurped the title of emperor, he summoned Yang Ke to serve as Taichang (Minister of Rites), but Yang Ke firmly declined and did not accept. Yao respected him and did not press further, so Yang Ke retreated into seclusion in Longshan Mountain. After Liu Yao was captured by Shi Le, the people of Qin were moved eastward, but Yang Ke remained in Chang'an. When Shi Jilong succeeded to the usurped throne, he prepared ceremonial black silk and a palanquin carriage to invite Yang Ke, but he declined on grounds of illness. When pressured, he finally set out. After meeting Shi Jilong, Yang Ke did not bow; when spoken to, he said nothing. He was then lodged in the Yuchang Yi Di residence. The officials, considering Yang Ke arrogant and disrespectful, requested that he be punished for grave disrespect. Shi Jilong did not agree but instead issued an order allowing Yang Ke to pursue whatever he wished.

軻在永昌，季龍每有饋餼，輒口授弟子，使為表謝，其文甚美，覽者歎有深致。季龍欲觀其真趣，乃密令美女夜以動之，軻蕭然不顧。又使人將其弟子盡行，遣魁壯羯士衣甲持刀，臨之以兵，并竊其所賜衣服而去，軻視而不信，了無懼色。常臥土床，覆以布被，倮寢其中，下無茵褥。潁川荀鋪，好奇之士也，造而談經，軻瞑目不答。鋪發軻被露其形，大笑之。軻神體頹然，無驚怒之狀。于時咸以為焦先之徒，未有能量其深淺也。
While in Yuchang, whenever Shi Jilong sent gifts or provisions, Yang Ke would dictate a thank-you letter to his disciples. The writings were highly praised for their elegance and depth by those who read them. Shi Jilong wanted to test his true character, so he secretly sent a beautiful woman at night to seduce him. Yang Ke remained indifferent and paid her no attention. Shi Jilong also had his disciples taken away, and sent strong Jie soldiers in armor with swords to threaten him at swordpoint. They stole the clothes he had been granted by the court and left. Yang Ke looked on without believing it was real, showing no fear whatsoever. He often slept on a dirt bed covered only with a cloth quilt, lying bare-skinned in it without any mat or padding underneath. Xun Pu of Yingchuan was a man who loved novelty and visited to discuss the classics, but Yang Ke closed his eyes and did not respond. Xun Pu pulled back Yang Ke's quilt to expose him and laughed loudly at this. Yang Ke remained physically limp, showing no sign of alarm or anger. At the time, people all considered him a disciple of Jiao Xian (a legendary recluse), and none could truly gauge his depth or character.

後上疏陳鄉思，求還，季龍送以安車蒲輪，蠲十戶供之。自歸秦州，仍教授不絕。其後秦人西奔涼州，軻弟子以牛負之，為戍軍追擒，並為所害。
Later, he submitted a memorial expressing his longing for home and requested to return. Shi Jilong granted him an official carriage with padded wheels and exempted ten households from taxes to support him. After returning to Qin Prefecture, he continued teaching without interruption. Later, when the people of Qin fled westward to Liang Prefecture, Yang Ke's disciples carried him on oxen. They were pursued and captured by the garrison troops, and all were killed.

公孫鳳字子鸞，上谷人也。隱於昌黎之九城山谷，冬衣單布，寢土牀，夏則並食於器，停令臭敗，然後食之。彈琴吟詠，陶然自得，人咸異之，莫能測也。慕容暐以安車徵至鄴，及見暐，不言不拜，衣食舉動如在九城。賓客造請，鮮得與言。數年病卒。
Gongsun Feng, courtesy name Ziluan, was a native of Shanggu. He lived in seclusion at Jiucheng Mountain Valley in Changli. In winter, he wore only a single layer of cloth and slept on an earthen bed; in summer, he would place his food together in a vessel, let it sit until it spoiled and stank, then eat it. He played the guqin and recited poetry, contented and carefree; people all found him strange and could not fathom his character. Murong Wei summoned Gongsun Feng to Ye in an official carriage, but when he met Murong Wei, he neither spoke nor bowed. His clothing, food, and behavior remained just as they had been at Jiucheng. When guests visited to pay respects or ask questions, few were allowed to speak with him. He died of illness after several years.

公孫永字子陽，襄平人也。少而好學恬虛，隱于平郭南山，不娶妻妾，非身所墾植，則不衣食之，吟詠巖間，欣然自得，年餘九十，操尚不虧。
Gongsun Yong, courtesy name Ziyan, was a native of Xiangping. From a young age, Gongsun Yong loved learning and led a tranquil life. He lived in seclusion on the southern mountains of Pingguo, never marrying or taking concubines. If something was not cultivated by his own hands, he would neither wear it nor eat it. Reciting poetry among the rocks, he remained contented with himself. In his more than ninety years, his moral integrity and ideals were never compromised.

與公孫鳳俱被慕容暐徵至鄴，及見暐，不拜，王公以下造之，皆不與言，雖經隆冬盛暑，端然自若。一歲餘，詐狂，暐送之平郭。後苻堅又將備禮徵之，難其年耆路遠，乃遣使者致問。未至而永亡，堅深悼之，謚曰崇虛先生。
He was summoned together with Gongsun Feng by Murong Wei to Ye. When he met Murong Wei, Gongsun Yong did not bow. Even when officials of the rank of kings and ministers visited him, he refused to speak with them. Though it was either a harsh winter or an intense summer, his composure remained undisturbed. After more than a year, he pretended to go mad, and Murong Wei sent him back to Pingguo. Later, Fu Jian also planned to summon him with formal ceremonies but found it difficult due to his old age and the long journey. So he sent envoys instead to inquire after him. Before the envoys arrived, Gongsun Yong had already died. Fu Jian deeply mourned his passing and posthumously honored him with the title Chongxu Xiansheng (Master Venerable of the Sublime Void).

張忠字巨和，中山人也。永嘉之亂，隱于泰山。恬靜寡欲，清虛服氣，餐芝餌石，修導養之法。冬則縕袍，夏則帶索，端拱若尸。無琴書之適，不修經典，勸教但以至道虛無為宗。其居依崇巖幽谷，鑿地為窟室。弟子亦以窟居，去忠六十餘步，五日一朝。其教以形不以言，弟子受業，觀形而退。立道壇於窟上，每旦朝拜之。食用瓦器，鑿石為釜。左右居人饋之衣食，一無所受。好事少年頗或問以水旱之祥，忠曰：「天不言而四時行焉，萬物生焉，陰陽之事非窮山野叟所能知之。」其遣諸外物，皆此類也。年在期頤，而視聽無爽。
Zhang Zhong, courtesy name Juhe, was a native of Zhongshan. During the chaos of Yongjia, he went into seclusion in Mount Tai. He was tranquil and had few desires; he practiced qigong, consumed herbs and minerals, and cultivated methods of health preservation. In winter, he wore padded robes; in summer, a rope belt. He sat upright like a corpse in meditation. He had no use for music or books; he did not study the classics, and his teachings emphasized only the ultimate Dao of emptiness as their core. His dwelling was located in a high cliff or secluded valley, where he carved out cave chambers underground. His disciples also lived in caves and were situated more than sixty paces away from Zhang Zhong; they paid homage to him once every five days. His teaching was conveyed through actions rather than words. When disciples studied under him, they observed his behavior and then withdrew. He built a Daoist altar above the cave and paid homage to it every morning. For food, he used earthenware; for cooking, he carved stone into pots. Neighbors offered him clothes and food, but he accepted nothing at all. Some young people with a penchant for curiosity often asked him about omens of drought or rain. Zhang Zhong said: "Heaven does not speak, yet the four seasons proceed and all things grow; matters of Yin and Yang are beyond what an old hermit in the mountains can know." His attitude toward worldly affairs was always like this. He lived to be over a hundred years old, yet his vision and hearing remained sharp without decline.

苻堅遣使徵之。使者至，忠沐浴而起，謂弟子曰：「吾餘年無幾，不可以逆時主之意。」浴訖就車。及至長安，堅賜以冠衣，辭曰：「年朽髮落，不堪衣冠，請以野服入覲。」從之。及見，堅謂之曰：「先生考磐山林，研精道素，獨善之美有餘，兼濟之功未也。故遠屈先生，將任齊尚父。」忠曰：「昔因喪亂，避地泰山，與鳥獸為侶，以全朝夕之命。屬堯舜之世，思一奉聖顏。年衰志謝，不堪展效，尚父之況，非敢竊擬。山棲之性，情存巖岫，乞還餘齒，歸死岱宗。」堅以安車送之。行達華山，歎曰：「我東嶽道士，沒於西嶽，命也，奈何！」行五十里，及關而死。使者馳驛白之，堅遣黃門郎韋華持節策弔，祀以太牢，褒賜命服，謚曰安道先生。
Fu Jian sent envoys to summon him. When the envoy arrived, Zhang Zhong bathed and got up, telling his disciples: "I have only a few years left to live; I cannot go against the wishes of my sovereign." After finishing his bath, he boarded the carriage. When he arrived in Chang'an, Fu Jian granted him a hat and robe. He declined, saying: "My hair is gray and my body old; I am unworthy to wear official attire. Please allow me to appear before the sovereign dressed as a hermit." Fu Jian agreed. When they met, Fu Jian said to him: "Master has dwelled in the mountains and forests, refining your understanding of the Dao; you have more than enough virtue for personal cultivation, but lack the merit of benefiting others. Therefore, I have summoned you from afar to appoint you as a regent-like figure in Qi." Zhang Zhong said: "In the past, due to war and chaos, I fled to Mount Tai for refuge, living among birds and beasts just to preserve my life from day to day. Now that we live in an age of Yao and Shun, I long only for the chance to serve Your Majesty." But my years are old and my strength is waning; I am no longer capable of rendering service. The title of Shangfu (regent) is far beyond what I dare to aspire to." "My nature has always been suited for mountain life, and my heart belongs to the cliffs and peaks. I humbly request permission to return with what little time remains in my old age, so that I may die at Mount Tai." Fu Jian sent him back in an official carriage. When he reached Mount Hua, he sighed and said: "I am a Daoist of the Eastern Peak, yet I will die on the Western Peak—this is fate. What can be done!" He traveled fifty li further and died at the pass. The envoy rushed by post station to report the news. Fu Jian sent Huangmen Lang Wei Hua with a ceremonial staff and decree of mourning, honored him with a grand sacrifice using three animals (tailao), bestowed official robes as a mark of honor, and posthumously awarded him the title Andao Xiansheng ("Master of Peaceful Dao").

石垣字洪孫，自云北海劇人。居無定所，不娶妻妾，不營產業，食不求美，衣必粗弊。或有遺其衣服，受而施人。人有喪葬，輒杖策弔之。路無遠近，時有寒暑，必在其中；或同日共時，咸皆見焉。又能闇中取物，如晝無差。姚萇之亂，莫知所終。
Shi Yuan, courtesy name Hongsun, claimed to be a native of Ju, Beihai. He had no fixed residence; he neither married nor took concubines and did not seek to establish property or wealth. He did not pursue fine food, and his clothing was always rough and worn. If someone gave him clothes, he would accept them but then give them to others. When people had funerals, he would go with a staff in hand to mourn for them. No matter how far the distance or whether it was cold or hot, he would always be there; if multiple funerals occurred on the same day and at the same time, all of them saw him. He could also retrieve objects in total darkness as accurately as he would during daylight. During the chaos of Yao Chang, no one knew what became of him.

宋纖字令艾，敦煌效穀人也。少有遠操，沈靖不與世交，隱居于酒泉南山。明究經緯，弟子受業三千餘人。不應州郡辟命，惟與陰顒、齊好友善。張祚時，太守楊宣畫其象於閣上，出入視之，作頌曰：「為枕何石？為漱何流？身不可見，名不可求。」酒泉太守馬岌，高尚之士也，具威儀，鳴鐃鼓，造焉。纖高樓重閣，距而不見。岌歎曰：「名可聞而身不可見，德可仰而形不可睹，吾而今而後知先生人中之龍也。」銘詩於石壁曰：「丹崖百丈，青壁萬尋。奇木蓊鬱，蔚若鄧林。其人如玉，維國之琛。室邇人遐，實勞我心。」
Song Xian, courtesy name Lingai, was a native of Xiaogu, Dunhuang. From a young age he had lofty moral principles; he was reserved and tranquil, not associating with the world, living in seclusion on Mount Nan of Jiuquan. He thoroughly studied the classics and astronomy, and more than three thousand students received instruction from him. He refused appointments by state or prefecture officials; he only maintained close friendships with Yin Yu and Qi Haoyou. During the time of Zhang Zuo, Taishou Yang Xuan painted his portrait on a pavilion wall and would look at it when entering or leaving. He composed an ode saying: "What stone is used as a pillow?" "What stream is used for rinsing?" "His body cannot be seen, his name cannot be pursued." Taihou Ma Ji of Jiuquan was a man of noble character. He came fully dressed in ceremonial attire, with cymbals and drums sounding, to visit him. Song Xian remained on an upper floor behind heavy pavilions, keeping his distance without appearing. Ji sighed and said, "His name may be heard but his person cannot be seen; his virtue is admirable yet his form cannot be beheld. From now on I know that Master Xian is a dragon among men." He inscribed a poem on the stone wall: "Red cliffs rise a hundred zhang, green walls stretch ten thousand xun. "Wondrous trees flourish thickly, luxuriant as Denglin." "The man is like jade, a treasure of the nation." "Though his room is near, he remains distant; this truly troubles my heart."

纖注《論語》，及為詩頌數萬言。年八十，篤學不倦。張祚後遣使者張興備禮徵為太子友，興逼喻甚切，纖喟然歎曰：「德非莊生，才非干木，何取稽停明命！」遂隨興至姑臧。祚遣其太子太和以執友禮造之，纖稱疾不見，贈遺一皆不受。尋遷太子太傅。頃之，上疏曰：「臣受生方外，心慕太古。生不喜存，死不悲沒。素有遺屬，屬諸知識，在山投山，臨水投水，處澤露形，在人親土。聲聞書疏，勿告我家。今當命終，乞如素願。」遂不食而卒，時年八十二，謚曰玄虛先生。
Song Xian annotated the Analects and composed poems and odes numbering tens of thousands of words. At eighty years old, he remained diligently devoted to study without tiring. After Zhang Zuo later sent an envoy, Zhang Xing, with full ceremony to invite him as a friend of the crown prince, and when Xing pressed him very urgently, Song Xian sighed and said: "My virtue is not that of Zhuangzi, my talent not that of Ganmu. Why should I delay obeying such clear command!" He then followed Zhang Xing to Guzang. Zuo sent his Crown Prince Taihe, who treated him as a close friend, to visit him; Song Xian feigned illness and did not appear, refusing all gifts. Soon after he was transferred to the position of Taifu of the Crown Prince. Not long afterward, he submitted a memorial saying: "I was born outside the world's affairs and my heart yearns for the remote antiquity. "I do not rejoice at being alive, nor grieve at dying." "Having long made my final arrangements, I entrust myself to those who understand me: if in the mountains, I will die among them; by water, I shall enter it. In marshes, I shall lie exposed; among people, I shall return to the earth." "News of my death and written records need not be conveyed to my family." "Now that I am about to die, I beg you honor my long-held wish." He then refused food and died at the age of eighty-two. He was posthumously honored with the title Xuanxu Shengxian.

郭荷字承休，略陽人也。六世祖整，漢安順之世，公府八辟，公車五徵，皆不就。自整及荷，世以經學致位。荷明究群籍，特善史書。不應州郡之命。張祚遣使者以安車束帛徵為博士祭酒，使者迫而致之。及至，署太子友。荷上疏乞還，祚許之，遣以安車蒲輪送還張掖東山。年八十四卒，謚曰玄德先生。
Guo He, courtesy name Chengxiu, was a native of Lueyang. His sixth-generation ancestor Guo Zheng, during the reigns of Emperor An and Emperor Shun of Han, was eight times appointed by official offices and five times summoned via imperial carriage; he refused them all. From Guo Zheng to Guo He, the family passed down generations of scholarly achievement in Confucian classics and attained official positions through their learning. Guo He thoroughly studied all classical texts and was especially skilled in historical writings. He refused appointments from state and prefecture officials. Zhang Zuo sent envoys with a decorated carriage and silk to invite him as head of the doctoral academy, and the envoys pressed until he accepted. Upon his arrival, he was appointed as a friend to the crown prince. Guo He submitted a memorial requesting to return home; Zhang Zuo granted his request and sent him back to the East Mountain of Zhangye in a decorated carriage with padded wheels. He died at eighty-four, posthumously honored as Xuande Shengxian.

郭瑀字元瑜，敦煌人也。少有超俗之操，東游張掖，師事郭荷，盡傳其業。精通經義，雅辯談論，多才藝，善屬文。荷卒，瑀以為父生之，師成之，君爵之，而五服之制，師不服重，蓋聖人謙也，遂服斬衰，廬墓三年。禮畢，隱于臨松薤谷，鑿石窟而居，服柏實以輕身，作《春秋墨說》、《孝經錯緯》，弟子著錄千餘人。
Guo Yu, courtesy name Yuanyu, was a native of Dunhuang. From an early age he possessed moral principles that surpassed the ordinary; when he traveled east to Zhangye, he studied under Guo He and fully inherited his teachings. He thoroughly mastered classical texts, was eloquent in debate, possessed many talents and artistic skills, and was good at writing prose. After Guo He died, Guo Yu considered that his father gave him life, his teacher shaped his learning, and the ruler bestowed rank upon him. However, according to the five mourning garments system, a student does not wear heavy mourning for a teacher—this was an act of humility by sages. Thus, he donned the deepest mourning attire (zhan cui) and built a hut at the grave, observing mourning rites for three years. After completing the mourning rites, he withdrew to Xiaogu in Linsong and carved a stone cave for residence. He ate pine seeds to lighten his body and composed The Spring and Autumn Annals: Ink Interpretations and Errors of the Filial Piety Classic's Weilu. More than one thousand students were formally recorded as his disciples.

張天錫遣使者孟公明持節，以浦輪玄纁備禮徵之，遺瑀書曰：「先生潛光九皋，懷真獨遠，心與至境冥符，志與四時消息，豈知蒼生倒懸，四海待拯者乎！孤忝承時運，負荷大業，思與賢明同贊帝道。昔傅說龍翔殷朝，尚父鷹揚周室，孔聖車不停軌，墨子駕不俟旦，皆以黔首之禍不可以不救，君不獨立，道由人弘故也。況今九服分為狄場，二都盡為戎穴，天子僻陋江東，名教淪於左衽，創毒之甚，開避未聞。先生懷濟世之才，坐觀而不救，其於仁智，孤竊惑焉。故遣使者虛左授綏，鶴企先生，乃眷下國。」公明至山，瑀指翔鴻以示之曰：「此鳥也，安可籠哉！」遂深逃絕迹。公明拘其門人，瑀歎曰：「吾逃祿，非避罪也，豈得隱居行義，害及門人！」乃出而就徵。及至姑臧，值天賜母卒，瑀括髮入弔，三踴而出，還于南山。
Zhang Tianxi sent an envoy, Meng Gongming, bearing a ceremonial staff and decorated carriage with black silk to formally invite him. He wrote Guo Yu a letter saying: "Master, you have hidden your brilliance in the remote depths of the world, holding true virtue far from worldly affairs; your heart resonates with the highest realm, and your will aligns with the ebb and flow of the four seasons. Could it be that you are unaware of the common people's plight, hanging upside down, awaiting salvation across all under heaven! "I am unworthy to inherit this era and bear the great responsibility. I long to share in imperial governance with men of virtue and wisdom." "In the past, Fu Yue soared like a dragon in the Yin dynasty; Shangfu spread his wings like an eagle for the Zhou. Confucius never stopped on his carriage's path, and Mozi did not wait until dawn to mount his chariot—these were all because the suffering of common people could not be left unrelieved. A ruler cannot stand alone; it is through men that the Way is upheld." "Moreover, today the nine regions have become hunting grounds for the Hu; both capitals are now dens of the Rong. The Son of Heaven is secluded in Jiangdong, and Confucian teachings have fallen to barbarians wearing left衽 robes. Such deep wounds and poison have never been seen before." "Master, possessing the talent to save the world yet sitting idly by without action—how does this accord with benevolence and wisdom? I secretly feel puzzled." "Therefore, I have sent envoys to offer you a seat of honor with the绥 rope extended. Like cranes stretching their necks in anticipation, we look forward to your descent to our humble land." When Meng Gongming arrived at the mountain, Guo Yu pointed to a soaring goose and said: "This bird cannot be caged!" He then fled deeply into hiding, leaving no trace. Meng Gongming detained his disciples, and Guo Yu sighed: "I fled to avoid official rank, not to evade crime. How can I now hide in seclusion practicing righteousness while endangering my students!" He then emerged and accepted the summons. Upon arriving at Guzang, he encountered the death of Tian Ci's mother. Guo Yu shaved his head and entered to mourn; after three bows, he left hurriedly and returned to Mount Nan.

及天錫滅，苻堅又以安車徵瑀定禮儀，會父喪而止，太守辛章遣書生三百人就受業焉。及苻氏之末，略陽王穆起兵酒泉，以應張大豫，遣使招瑀。瑀歎曰：「臨河救溺，不卜命之短長；脈病三年，不豫絕其餐饋；魯連在趙，義不結舌，況人將左衽而不救之！」乃與敦煌索嘏起兵五千，運粟三萬石，東應王穆。穆以瑀為太府左長史、軍師將軍。雖居元佐，而口詠黃老，冀功成世定，追伯成之蹤。
When Zhang Tianxi was overthrown, Fu Jian again summoned Guo Yu with a decorated carriage to establish rites and ceremonies. However, this coincided with the death of his father, so it did not proceed. Taishou Xin Zhang sent three hundred students to study under him at his residence. At the end of the Fu clan's rule, Lueyang Wang Mu raised troops in Jiuquan to support Zhang Dayu and sent envoys to invite Guo Yu. Guo Yu sighed and said: "To rescue someone drowning in the river, one does not calculate whether it shortens or lengthens one's life; when a patient is ill for three years, one does not refuse to feed them. Lu Lian was in Zhao but did not remain silent out of duty—how much more so should we act if people are about to be reduced to barbarians and left unrescued!" He then joined forces with Suo Gu of Dunhuang, raising an army of five thousand men and transporting thirty thousand dan of grain to support Wang Mu in the east. Wang Mu appointed Guo Yu as Left Chancellor of the Taifu Department and General-in-Chief. Although he held a high advisory position, he still recited the teachings of Laozi and Huangdi in his mouth, hoping that after achieving success and stabilizing the world, he might follow the example of Bocheng.

穆惑於讒間，西伐索嘏，瑀諫曰：「昔漢定天下，然後誅功臣。今事業未建而誅之，立見麋鹿游于此庭矣。」穆不從。瑀出城大哭，舉手謝城曰：「吾不復見汝矣！」還而引被覆面，不與人言，不食七日，與疾而歸，旦夕祈死。夜夢乘青龍上天，至屋而止，寤而嘆曰：「龍飛在天，今止於屋。屋之為字，尸下至也。龍飛至尸，吾其死也。古之君子不卒內寢，況吾正士乎！」遂還酒泉南山赤崖閣，飲氣而卒。
Wang Mu was misled by slander and plots, launching a western campaign against Suo Gu. Guo Yu advised: "In the past, when Han stabilized the empire, it then punished its meritorious ministers. "To attack and kill them now before achievements are established will soon see deer roaming freely in this courtyard." Wang Mu did not listen. Guo Yu left the city and wept loudly, raising his hands to bid farewell to the city walls: "I shall never see you again!" He returned, pulled a blanket over his face, spoke no more to anyone, and did not eat for seven days. He fell ill and went home, praying day and night for death. At night he dreamed of riding a green dragon into the sky, but it stopped at the roof. Upon waking, he sighed: "A dragon soars in heaven, yet now stops at the eaves." "The character for 'roof' is composed of a corpse beneath it—this means death approaches." "When the dragon flies to the corpse, I must be about to die." "Even ancient gentlemen did not pass away in their inner chambers; how much more so for me, a true man of virtue!" He then returned to the Chiya Pavilion on Mount Nan in Jiuquan and died by holding his breath.

祈嘉字孔賓，酒泉人也。少清貧，好學。年二十餘，夜忽窗中有聲呼曰：「祈孔賓，祈孔賓！隱去來，隱去來！修飾人世，甚苦不可諧。所得未毛銖，所喪如山崖。」旦而逃去，西至敦煌，依學官誦書，貧無衣食，為書生都養以自給，遂博通經傳，精究大義。西游海渚，教授門生百餘人。張重華徵為儒林祭酒。性和裕，教授不倦，依《孝經》作《二九神經》。在朝卿士、郡縣守令彭和正等受業獨拜床下者二千餘人，天錫謂為先生而不名之。竟以壽終。
Qi Jia, courtesy name Kongbin, was a native of Jiuquan. From an early age he lived in poverty but loved learning. When he was over twenty, one night there suddenly came a voice from the window calling: "Qi Kongbin! Qi Kongbin!" "Disappear and come again, disappear and come again!" "To refine the human world is a great hardship that cannot be achieved." "What one gains is less than a single hair or grain, while what one loses is as much as a mountain cliff." At dawn he fled, heading west to Dunhuang where he relied on the school officials for study. Poor and without clothing or food, he supported himself by tutoring students. Thus he became broadly knowledgeable in classics and thoroughly studied their great principles. He traveled west to Haizhu, teaching more than a hundred disciples. Zhang Chonghua summoned him as head of the Confucian Academy. He had a gentle and generous nature, teaching tirelessly, and based on The Classic of Filial Piety composed the Two Nines Divine Scripture. Over two thousand officials, including court ministers and county magistrates such as Peng Hezheng, received instruction from him and knelt alone at his bedside to show respect. Zhang Tianxi addressed him respectfully as "Master" without using his given name. He eventually died of old age.

瞿硎先生者，不得姓名，亦不知何許人也。太和末，常居宣城郡界文脊山中，山有瞿硎，因以為名焉。大司馬桓溫嘗往造之。既至，見先生被鹿裘，坐于石室，神無忤色，溫及僚佐數十人皆莫測之，乃命伏滔為之銘贊。竟卒於山中。
The Master Quxing, his given name and surname are unknown, nor is it known where he was from. At the end of Taihe era, he often lived in Wenji Mountain within Xucheng Commandery. The mountain had a stone called Quxing, so people named him after it. Grand Marshal Huan Wen once visited him. Upon arriving, he saw the Master wearing a deer hide robe, seated in a stone chamber. His spirit was calm and untroubled; neither Huan Wen nor his dozens of attendants could fathom him. Thus, Huan Wen ordered Fu Tao to compose an inscription praising him. He eventually died in the mountain.

謝敷字慶緒，會稽人也。性澄靖寡欲，入太平山十餘年。鎮軍郗愔召為主簿，臺徵博士，皆不就。
Xie Fu, courtesy name Qingxu, was a native of Kuaiji. He had a clear and tranquil nature with few desires; he lived in Taiping Mountain for more than ten years. Zhenjun Xi Yin summoned him as chief clerk, and the imperial court summoned him to be a doctoral scholar; he refused both appointments.

初，月犯少微，少微一名處士星，占者以陷士當之。譙國戴逵有美才，人或憂之。俄而敷死，故會稽人士以嘲吳人云：「吳中高士，便是求死不得死。」
Initially, when the moon occulted the star Shaowei, which was also known as the Star of Recluse Scholars, astrologers interpreted this to mean that a recluse scholar would suffer misfortune. Qiao Guo Dai Kui was a man of great talent; some people were worried for him. Soon after, Fu died, so the local gentry of Kuaiji mocked Wu people by saying: "The highbrow recluse scholars of Wu are those who cannot even die when they wish to."

戴逵字安道，譙國人也。少博學，好談論，善屬文，能鼓琴，工書畫，其餘巧藝靡不畢綜。總角時，以雞卵汁溲白瓦屑作《鄭玄碑》，又為文而自鐫之，詞麗器妙，時人莫不驚歎。性不樂當世，常以琴書自娛。師事術士范宣於豫章，宣異之，以兄女妻焉。太宰、武陵王晞聞其善鼓琴，使人召之，逵對使者破琴曰：「戴安道不為王門伶人！」晞怒，乃更引其兄述。述聞命欣然，擁琴而往。
Dai Kui, courtesy name Andao, was a native of Qiao Guo. From an early age he was broadly learned, fond of debate, skilled in writing prose, adept at playing the qin, and proficient in calligraphy and painting; all other ingenious arts were also thoroughly mastered by him. When he was a child with topknots, he used egg white to mix with white tile powder and made the stele for Zheng Xuan; he also composed an inscription himself and carved it. The words were elegant and the craftsmanship exquisite, and at that time no one failed to be astonished and admire it. He had a nature that did not enjoy involvement in worldly affairs; he often entertained himself with playing the qin and reading books. He studied under the Daoist master Fan Xuan in Yuzhang, who regarded him as extraordinary and gave his sister to him in marriage. Grand Tutor, Prince Wu Ling Wang Xi, heard of his skill in playing the qin and sent someone to summon him. Dai Kui faced the envoy and smashed his qin, saying: "Dai Andao will not be a musician at the gate of a prince!" Prince Xi became angry, so he summoned Dai Kui's elder brother, Dai Shu instead. Dai Shu, upon receiving the order, was delighted and went with his qin in hand.

逵後徙居會稽之剡縣。性高潔，常以禮度自處，深以放達為非道，乃著論曰：
Later, Dai Kui moved to Shan Xian of Kuaiji Commandery. He had a noble and pure nature, always treating himself with propriety and decorum; he deeply disapproved of unrestrained behavior as unrighteous. Thus, he composed an essay stating:

夫親沒而採藥不反者，不仁之子也；君危而屢出近關者，茍免之臣也。而古之人未始以彼害名教之體者何？達其旨故也。達其旨，故不惑其迹。若元康之人，可謂好遁跡而不求其本，故有捐本徇末之弊，舍實逐聲之行，是猶美西施而學其顰眉，慕有道而折其巾角，所以為慕者，非其所以為美，徒貴貌似而已矣。夫紫之亂朱，以其似朱也。故鄉原似中和，所以亂德；放者似達，所以亂道。然竹林之為放，有疾而為顰者也，元康之為放，無德而折巾者也，可無察乎！
Those who abandon their parents and do not return while gathering herbs are unkind sons; those who repeatedly leave the vicinity of the capital when the ruler is in peril are ministers seeking to escape responsibility. But why did people in ancient times never allow such actions to harm the principles of Confucian teachings? Because they understood its true meaning. Understanding the essence, one is not confused by outward appearances. If the people of Yuankang era were to be considered, they could be said to have loved hiding their traces without seeking the root. Thus arose the problem of abandoning fundamentals for trivialities and forsaking substance in pursuit of reputation. This is like admiring Xi Shi and imitating her frowning eyebrows, or envying a virtuous recluse and cutting one's headscarf into corners—those who admire are not following what makes it beautiful; they only value superficial resemblance. The purple that confuses the red is so because it resembles the red. Therefore, those who pretend to be like Zhonghe in their native place confuse virtue; those who feign unrestraint seem open-minded but thus corrupt the Way. However, the unrestraint of the Seven Worthies of the Bamboo Grove was like a person frowning out of illness; but the unrestraint in Yuankang era was like someone cutting their headscarf without virtue. Could one fail to discern this!

且儒家尚譽者，本以興賢也，既失其本，則有色取之行。懷情喪真，以容貌相欺，其弊必至於末偽。道家去名者，欲以篤實也，茍失其本，又有越檢之行。情禮俱虧，則仰詠兼忘，其弊必至於本薄。夫偽薄者，非二本之失，而為弊者必託二本以自通。夫道有常經，而弊無常情，是以六經有失，王政有弊，茍乖其本，固聖賢所無奈何也。
Moreover, Confucianism values reputation in order to promote the virtuous; once it loses its foundation, there will be actions that pursue only appearances. Holding emotions and losing sincerity, deceiving with outward appearances—this practice inevitably leads to superficiality and falsehood. Daoism rejects fame in order to cultivate sincerity; if one loses its essence, there will also be actions that transgress proper conduct. When both emotion and propriety are lacking, reverence and recitation are equally forgotten; this problem inevitably leads to a thinning of fundamentals. False superficiality is not the loss of two foundations, yet those who cause problems must rely on these two foundations to justify themselves. The Way has constant principles, yet its corruption lacks fixed patterns. Therefore, the Six Classics may have shortcomings and royal governance may have problems; if one deviates from their fundamentals, even sages and worthies would be helpless.

嗟夫！行道之人自非性足體備、闇蹈而當者，亦曷能不棲情古烈，擬規前修。茍迷擬之然後動，議之然後言，固當先辯其趣舍之極，求其用心之本，識其枉尺直尋之旨，採其被褐懷玉之由。若斯，途雖殊，而其歸可觀也；跡雖亂，而其契不乖也。不然，則流遁忘反，為風波之行，自驅以物，自誑以偽，外眩囂華，內喪道實，以矜尚奪其真主，以塵垢翳其天正，貽笑千載，可不慎歟！
Alas! Those who practice the Way, unless they are naturally endowed and fully equipped, or stumble upon it in ignorance, how could they not take refuge in the virtues of ancient worthies and emulate the examples set by those before them? If one must deliberate before acting and discuss before speaking, it is indeed necessary to first discern the ultimate goals of their choices, seek the fundamental intentions behind their actions, understand the meaning of sacrificing a short measure for a longer gain, and examine the reasons why they wear coarse clothes while harboring jade within. If so, though their paths may differ, their ultimate destination is evident; although their traces may be confused, the essence of their accord remains unbroken. Otherwise, one would drift away and forget to return, becoming a person carried by the winds and waves. One would be driven by external things, deceived by falsehoods; outwardly dazzled by noise and splendor, inwardly losing the essence of the Way. Pride and pretense would seize control over true nature, while dust and filth obscure one's innate righteousness—thus becoming a laughingstock for a thousand years! How can this not be approached with caution!

孝武帝時，以散騎常侍、國子博士累徵，辭父疾不就。郡縣敦逼不已，乃逃于吳。吳國內史王珣有別館在武丘山，逵潛詣之，與珣游處積旬。會稽內史謝玄慮逵遠遁不反，乃上疏曰：「伏見譙國戴逵希心俗表，不嬰世務，棲遲衡門，與琴書為友。雖策命屢加，幽操不回，超然絕跡，自求其志。且年垂耳順，常抱羸疾，時或失適，轉至委篤。今王命未回，將離風霜之患。陛下既已愛而器之，亦宜使其身名並存，請絕其召命。」疏奏，帝許之，逵復還剡。
During the reign of Emperor Xiaowu, he was repeatedly summoned to serve as a Sanqi Changshi and Guizi Bosheng; each time he declined on account of his father's illness. When the county officials continued to press him insistently, he fled to Wu. The governor of Wu Guo, Wang Xun, had a private residence in Wqiu Mountain. Dai Kui secretly visited him and stayed with Wang Xun for several weeks. The governor of Kuaiji, Xie Xuan, feared that Dai Kui would flee far away and not return, so he submitted a memorial stating: "I have learned that Dai Kui of Qiao Guo has longed for the life beyond worldly affairs, avoiding involvement in mundane matters. He dwells leisurely at his humble gate, taking the qin and books as his companions." Though imperial edicts have been repeatedly bestowed upon him, he remains steadfast in his reclusive aspirations and does not return. He is detached from the world, cutting off all traces of worldly life to pursue his own ideals. Moreover, he is now approaching the age of sixty and has long suffered from frail health; at times, his condition may worsen due to improper care. Now that imperial orders have not yet been rescinded, he will be exposed to the hardships of wind and frost. Your Majesty has already shown affection for him and recognized his worth; it would also be appropriate to allow both his person and reputation to remain intact. I humbly request that the imperial summons to him be rescinded." After the memorial was submitted, the emperor approved it, and Dai Kui returned once more to Shan Xian.

後王珣為尚書僕射，上疏復請徵為國子祭酒，加散騎常侍，征之，復不至。太元二十年，皇太子始出東宮，太子太傅會稽王道子、少傅王雅、詹事王珣又上疏曰：「逵執操貞厲，含味獨游，年在耆老，清風彌劭。東宮虛德，式延事外，宜加旌命，以參僚侍。逵既重幽居之操，必以難進為美，宜下所在備禮發遣。」會病卒。
Later, when Wang Xun became Shangshu Puye, he submitted another memorial requesting the emperor to summon Dai Kui as Guizi Jiao and bestow upon him the title of Sanqi Changshi. The imperial summons was issued again, but Dai Kui still did not come. In the twentieth year of Ta yuan, when the Crown Prince first left the Eastern Palace, Tai Zi Tai Fu Kuaiji Wang Daozi, Shao Fu Wang Ya, and Zhan Shi Wang Xun submitted another memorial stating: "Dai Kui has maintained a firm and upright character, savoring solitude in his studies. Now that he is of advanced age, his reputation for integrity grows even stronger." The Eastern Palace lacks virtuous men and should thus invite those outside officialdom to serve. It is appropriate to bestow honors upon him so that he may participate in the court's attendants. Dai Kui values his reclusive conduct highly and must regard reluctance to accept office as virtuous. Therefore, it is appropriate for the local authorities to prepare proper rites and send him off accordingly." He died of illness at that time.

長子勃，有父風。義熙初，以散騎侍郎征，不起，尋卒。
His eldest son, Bo, had the same character as his father. In the early years of Yixi era, he was summoned to serve as Sanqi Shilang but refused; shortly afterward, he died.

龔玄之字道玄，武陵漢壽人也。父登，歷長沙相、散騎常侍。玄之好學潛默，安於陋巷。州舉秀才，公府辟，不就。孝武帝下詔曰：「夫哲王御世，必搜揚幽隱，故空谷流縶維之詠，丘園旅束帛之觀。譙國戴逵、武陵龔玄之並高尚其操，依仁游藝，潔己貞鮮，學弘儒業，朕虛懷久矣。二三君子，豈其戢賢於懷抱哉！思挹雅言，虛誠諷議，可並以為散騎常侍，領國子博士，指下所在備禮發遣，不得循常，以稽側席之望。」郡縣敦逼，苦辭疾篤，不行。尋卒，時年五十八。
Gong Xuanzhi, courtesy name Daoxuan, was a native of Hanshou, Wuling. His father Gong Deng had served as Chancellor of Changsha and Sanqi Changshi. Gong Xuanzhi was studious, reserved, and content in a humble lane. He was recommended as an outstanding scholar by the state and appointed to office by public institutions, but he declined both. Emperor Xiaowu issued an edict stating: "A wise ruler governing the world must certainly seek out and honor those in obscurity. Thus, even empty valleys echo with songs of restraint and virtue, while hills and gardens witness the spectacle of tribute being presented to worthy recluse scholars." "Qiao Guo Dai Kui and Wuling Gong Xuanzhi both hold lofty moral standards, cultivating virtue through the arts while maintaining personal integrity. Their learning promotes Confucian scholarship; I have long admired them with sincerity." "These two or three virtuous men, could they possibly keep their talents hidden in their hearts!" "I wish to hear their refined words and sincere advice. They may both be appointed as Sanqi Changshi, concurrently serving as Guizi Bosheng. The local authorities should prepare proper rites for their dispatch; they must not follow customary procedures that delay the fulfillment of this expectation." The county officials pressed him insistently, but he repeatedly declined on grounds of serious illness and did not go. Soon after, he died at the age of fifty-eight.

弟子元壽，亦有德操，高尚不仕，舉秀才及州辟召，並稱疾不就。孝武帝以太學博士、散騎侍郎、給事中累徵，遂不起。卒於家。
His disciple Yuan Shou also possessed virtue and moral integrity, holding high principles and refusing to serve in office. He was recommended as an outstanding scholar and appointed by the state authorities, but both times he claimed illness and declined. Emperor Xiaowu repeatedly summoned him to serve as Tai Xue Bosheng, Sanqi Shilang, and Jishi Zhong, but Yuan Shou steadfastly refused all appointments. He died at home.

陶淡字處靜，太尉侃之孫也。父夏，以無行被廢。淡幼孤，好導養之術，謂仙道可祈。年十五六，便服食絕穀，不婚娶。家累千金，僮客百數，淡終日端拱，曾不營問。頗好讀《易》，善卜筮。於長沙臨湘山中結廬居之，養一白鹿以自偶。親故有候之者，輒移渡澗水，莫得近之。州舉秀才，淡聞，遂轉逃羅縣埤山中，終身不返，莫知所終。
Tao Dan, courtesy name Chujing, was the grandson of Taiwei Tao Kan. His father Tao Xia was dismissed from office due to his immoral conduct. Tao Dan lost his father at an early age and took a liking to Daoist cultivation techniques, believing that the Way of Immortals could be attained through prayer. At fifteen or sixteen years old, he began taking herbal medicines and abstained from grain; he did not marry. His family had accumulated thousands of gold pieces in wealth, with hundreds of servants and guests, yet Tao Dan spent his days sitting upright in quiet meditation, never once concerning himself with worldly matters. He was quite fond of reading the Yijing and skilled in divination. In the mountains of Linxiang, Changsha, he built a hut to live in, keeping one white deer as his companion. Whenever relatives or old acquaintances came to visit him, he would simply move across the stream, and none could approach him. When the state recommended him as an outstanding scholar, upon hearing of it, Tao Dan immediately fled to Pishan Mountain in Lu Xian and never returned for the rest of his life; no one knew where he ultimately ended up.

陶潛字元亮，大司馬侃之曾孫也。祖茂，武昌太守。潛少懷高尚，博學善屬文，穎脫不羈，任真自得，為鄉鄰之所貴。嘗著《五柳先生傳》以自況曰：「先生不知何許人，不詳姓字，宅邊有五柳樹，因以為號焉。閑靜少言，不慕榮利。好讀書，不求甚解，每有會意，欣然忘食。性嗜酒，而家貧不能恒得。親舊知其如此，或置酒招之，造飲必盡，期在必醉。既醉而退，曾不吝情。環堵蕭然，不蔽風日，短褐穿結，簞瓢屢空，晏如也。常著文章自娛，頗示己志，忘懷得失，以此自終。」其自序如此，時人謂之實錄。
Tao Qian, courtesy name Yuanliang, was the great-grandson of Grand Marshal Tao Kan. His grandfather Tao Mao served as Taishou of Wuchang. Tao Qian was young and possessed lofty aspirations; he was broadly learned and skilled in writing, with a sharp mind unbound by convention. He lived naturally and contentedly, earning the respect of his fellow villagers. He once composed the biography of "Wuliu Xiansheng" to describe himself, saying: "The Master does not know where he is from; his surname and given name are unknown. There are five willow trees by his house, so he took that as his designation." He was quiet and reserved in speech, not coveting fame or profit. He enjoyed reading books but did not seek to understand every detail; whenever he grasped the meaning of a passage, he would be delighted and forget about food. By nature he loved wine, yet his family was poor and could not afford it regularly. Relatives and old friends knew of this, so sometimes they would prepare wine to invite him; whenever he attended a drinking gathering, he drank until it was all gone, aiming only for complete intoxication. After getting drunk and leaving, he never showed any regret or hesitation. His house was bare and desolate, unable to shield against wind or sun; his short coat had holes and frayed seams, and his bamboo basket and gourd were often empty. Yet he remained calm and content. He often composed writings for his own amusement, clearly expressing his aspirations; forgetting gains and losses, he lived out his life in this manner." This was how he described himself. At the time, people regarded it as an accurate record of his life.

以親老家貧，起為州祭酒，不堪吏職，少日自解歸。州召主簿，不就，躬耕自資，遂抱羸疾。復為鎮軍、建威參軍，謂親朋曰：「聊欲絃歌，以為三徑之資可乎？」執事者聞之，以為彭澤令。在縣，公田悉令種秫穀，曰：「令吾常醉於酒足矣。」妻子固請種粳。乃使一頃五十畝種秫，五十畝種粳。素簡貴，不私事上官。郡遣督郵至縣，吏白應束帶見之，潛歎曰：「吾不能為五斗米折腰，拳拳事鄉里小人邪！」義熙二年，解印去縣，乃賦《歸去來》。其辭曰：
Because his parents were old and their family was poor, he accepted a post as Jiao of the state. However, unable to endure official duties, after only a few days he resigned and returned home. When summoned again as chief clerk by the state, he refused; instead, he tilled the land himself to support his livelihood and eventually fell ill with a weak constitution. He was again appointed as a military advisor to the generals Zhenjun and Jianwei. He told his relatives and friends: "I merely wish to serve briefly, so that I may have some funds for my future retreat into seclusion—would this be acceptable?" Those in charge of appointments heard about it and made him the magistrate of Pengze. While serving as magistrate, he ordered all public farmland to be planted with millet for making wine, saying: "Having enough wine to keep me perpetually drunk is sufficient." His wife and children firmly requested that they plant rice instead. So he arranged for fifty mu of one qing to be planted with millet, and fifty mu with rice. He was always simple and unpretentious, not personally attending to his superiors. When the prefecture sent a supervisor to the county, the clerks told him he should wear formal attire for the meeting. He sighed in secret and said: "How could I bow my back for five bushels of rice and serve such petty people from my hometown?" In the second year of Yixi, he resigned his post and left the county. He then composed "Returning Home." The poem reads:

歸去來兮，田園將蕪胡不歸？既自以心為形役，奚惆悵而獨悲？悟已往之不諫，知來者之可追。實迷途其未遠，覺今是而昨非。舟遙遙以輕颺，風飄飄而吹衣，問征夫以前路，恨晨光之希微。乃瞻衡宇，載欣載奔。僮僕來迎，稚子侯門。三徑就荒，松菊猶存。攜幼入室，有酒盈樽。引壺觚以自酌，眄庭柯以怡顏，倚南窗以寄傲，審容膝之易安。園日涉而成趣，門雖設而常關；策扶老而流憩，時翹首而遐觀。雲無心而出岫，鳥倦飛而知還；景翳翳其將入，撫孤松而盤桓。
Return home, return! Why not go back when the fields and gardens are growing wild? Having already let my mind be enslaved by my body's needs, why should I feel sorrowful and grieve alone? I realize that the past cannot be changed, but I know the future can still be pursued. Indeed, my wandering has not gone far; now I see this is right and yesterday's path was wrong. The boat drifts gently, the wind blows my clothes; I ask a traveler about the road ahead and regret that morning light is still faint. I see at last my humble home, and run with joy toward it. My servants come to greet me; my young children wait by the gate. The three paths are nearly overgrown, but the pines and chrysanthemums still remain. I bring my children into the house; there is wine full in the cup. I raise a gourd to pour my own drink, glance at the courtyard trees with a cheerful face; leaning by the southern window I express my pride, and find it easy to be content in this narrow space. Every day I stroll through the garden and find joy; though the gate is set, it often remains closed. Supporting myself with a cane, I rest where I please, sometimes raising my head to gaze into the distance. Clouds drift out of the mountain without intent; tired birds fly and know to return home. The sun is dimming as it sets, and I linger by a lone pine tree, gently touching its trunk.

歸去來兮，請息交以絕游，世與我而相遺，復駕言兮焉求！悅親戚之情話，樂琴書以消憂。農人告余以春暮，將有事乎西疇。或命巾車，或棹孤舟，既窈窕以尋壑，亦崎嶇而經丘。木欣欣以向榮，泉涓涓而始流，善萬物之得時，感吾生之行休。
Return home, return! Let me cease all contact and cut off my travels; the world has abandoned me, so why should I seek anything else? ල I delight in heartfelt conversations with relatives, and find joy in playing the qin and reading books to dispel my worries. The farmers told me that spring is ending, and there will be work on the western fields soon. Sometimes I command my carriage with a headscarf, sometimes I row alone in a boat; I explore deep valleys and cross rugged hills. Trees flourish with vitality, springs trickle as they begin to flow; I rejoice in all things thriving at the right time, yet feel sorrow that my life is drawing to a close.

已矣乎！寓形宇內復幾時，曷不委心任去留，胡為乎遑遑欲何之？富貴非吾願，帝鄉不可期。懷良晨以孤往，或植杖而芸秄，登東皋以舒嘯，臨清流而賦詩；聊乘化而歸盡，樂夫天命復奚疑！
Enough of this! How much longer will my body remain in the world? Why not entrust my heart to fate and accept departure or stay as they come? Why be restless, seeking where I should go? Wealth and honor are not what I desire; the realm of the gods cannot be expected. I cherish fine mornings and go alone, or plant my staff to weed the fields. I climb the eastern hillside to let out a long cry, face the clear stream and compose poetry; I will simply follow nature until death comes—happy in the mandate of Heaven, what more should I doubt!

頃之，徵著作郎，不就。既絕州郡覲謁，其鄉親張野及周旋人羊松齡、寵遵等或有酒要之，或要之共至酒坐，雖不識主人，亦欣然無忤，酣醉便反。未嘗有所造詣，所之唯至田舍及廬山游觀而已。
Soon after, he was summoned to serve as a Zuo Zhuang Lang (Assistant for Compilation), but he did not accept the post. After he stopped visiting the state and prefecture officials, his fellow townsman Zhang Ye and acquaintances such as Yang Songling and Chong Zun sometimes invited him for wine or asked to join them at a drinking gathering. Even if they did not know their host, he would happily accept without showing any displeasure, drink until drunk, then return home. He never visited anyone's house; his only destinations were the farmhouses and scenic spots of Lushan Mountain.

刺史王弘以元熙中臨州，甚欽遲之，後自造焉。潛稱疾不見，既而語人云：「我性不狎世，因疾守閑，幸非潔志慕聲，豈敢以王公紆軫為榮邪！夫謬以不賢，此劉公幹所以招謗君子，其罪不細也。」弘每令人候之，密知當往廬山，乃遣其故人龐通之等齎酒，先於半道要之。潛既遇酒，便引酌野亭，欣然忘進。弘乃出與相見，遂歡宴窮日。潛無履，弘顧左右為之造履。左右請履度，潛便於坐申腳令度焉。弘要之還州，問其所乘，答云：「素有腳疾，向乘藍輿，亦足自反。」乃令一門生二兒共轝之至州，而言笑賞適，不覺其有羨於華軒也。弘後欲見，輒於林澤間候之。至於酒米乏絕，亦時相贍。
The governor Wang Hong, when he arrived in the state during Yuanxi, greatly admired him and later visited him personally. Quan claimed to be ill and refused to meet him. Later, he told others: "My nature is not suited for worldly dealings; I remain idle by pretending illness. Fortunately, this has nothing to do with purifying my aspirations or seeking fame—how could I possibly regard the governor's visit as an honor!" "To falsely claim to be unworthy is precisely why Liu Gonggan invited censure from the virtuous, and such a mistake is not trivial." Wang Hong often sent people to visit him. Learning secretly that Quan was about to go to Lushan Mountain, he dispatched his old friend Pang Tongzhi and others with wine to intercept him halfway along the road. Quan, upon encountering the wine, immediately poured a drink at an open-air pavilion and joyfully forgot about continuing on his journey. Wang Hong then came out to meet him, and the two enjoyed a joyful banquet that lasted all day. Quan had no shoes on, so Wang Hong ordered his attendants to make some for him. The attendants asked for the size of Quan's feet; he simply stretched out his foot while seated so they could measure it. Wang Hong invited him to return with him to the state capital and asked what kind of carriage he had. Quan replied: "I have always had foot problems; I rode a blue-draped cart before, which was sufficient for my return." Wang Hong then ordered one of his students and two of his sons to carry Quan on a palanquin back to the capital. Yet as they traveled, he laughed and conversed joyfully, showing no envy for luxurious carriages. After that, whenever Wang Hong wanted to see him, he would wait for Quan in the woods or by a stream. Whenever Quan ran short of wine and rice, Wang Hong also occasionally provided support.

其親朋好事，或載酒肴而往，潛亦無所辭焉。每一醉，則大適融然。又不營生業，家務悉委之兒僕。未嘗有喜慍之色，惟遇酒則飲，時或無酒，亦雅詠不輟。嘗言夏月虛閒，高臥北窗之下，清風颯至，自謂羲皇上人。性不解音，而畜素琴一張，絃徽不具，每朋酒之會，則撫而和之，曰：「但識琴中趣，何勞絃上聲！」以宋元嘉中卒，時年六十三，所有文集並行於世。
His relatives and friends who were fond of such things sometimes brought wine and food to visit him, and Quan never refused them. Each time he got drunk, he felt deeply content and at peace. He also did not manage his household affairs or property; all such matters were left entirely to his children and servants. He never showed expressions of joy or anger; whenever he encountered wine, he drank it. At times when there was no wine, he still recited poetry without pause. He once said that in the summer months, when there was nothing to do, he would lie on his back beneath the northern window. When a cool breeze blew in, he felt as if he were a man of the age before Fu Xi. He had no knowledge of music, yet he kept a plain zither. Its strings and tuning pegs were incomplete. Whenever friends gathered for wine, he would take it up and play along, saying: "If one understands the pleasure in the qin, why bother with the sound from its strings!" He died during the Yuangjia period of the Song dynasty at the age of sixty-three. All his collected writings were circulated in the world.

史臣曰：君子之行殊途，顯晦之謂也。出則允釐庶政，以道濟時；處則振拔囂埃，以卑自牧。詳求厥義，其來夐矣。公和之居窟室，裳唯編草，誡叔夜而凝神鑒；威輦之處叢祠，衣無全帛，對子荊而陳貞則：並滅景而弗追，柳禽、尚平之流亞。夏統遠邇稱其孝友，宗黨高其諒直，歌《小海》之曲。則伍胥猶存；固貞石之心，則公閭尤愧，時幸洛濱之觀，信乎茲言。宋纖幼懷遠操，清規映拔，楊宣頌其畫象，馬岌歎其人龍，玄虛之號，實期為美。餘之數子，或移病而去官，或著論而矯俗，或箕踞而對時人，或弋釣而棲衡泌，含和隱璞，乘道匿輝，不屈其志，激清風於來葉者矣。
The historian said: The conduct of virtuous men may differ, this is what is meant by distinction or obscurity. When in office, they govern the many affairs of state with integrity and use the Way to assist their time; when retired, they rise above worldly clamor and cultivate themselves humbly. Carefully examining its meaning, this tradition has been long established. Gong He lived in a cave, wearing only woven grass as clothing; he warned Shu Ye and maintained spiritual clarity. Wei Nian dwelled among the dense temples, his clothes lacking even whole pieces of silk; facing Zi Jing, he declared principles of integrity: both extinguished their shadows without regret, ranking just below Liu Qin and Shang Ping. Xia Tong was praised for his filial piety and kindness to relatives, respected by his clan for his sincerity and integrity; he sang the song "Xiaohai." Then Wu Xu still lived; with a heart as firm as stone, Gong Lu would feel ashamed. At that time, the sight of the Luo River was fortunate—indeed, these words are true. Song Xian, from a young age, harbored lofty aspirations and noble conduct; his clear principles shone brightly. Yang Xuan praised his portrait, Ma Ji lamented that he was a dragon among men. The title "Xuanxu" indeed proved to be admirable. Among these several men, some resigned from office by claiming illness; others wrote essays to correct the customs of their time. Some sat with legs spread in defiance of social norms when meeting contemporaries, while others fished and lived in seclusion near rivers and springs. They contained harmony within themselves, concealing their brilliance as unpolished jade, never bending their wills, thus inspiring a pure风尚 for future generations.

贊曰：厚秩招累，修名順欲。確乎群士，超然絕俗。養粹巖阿，銷聲林曲。激貪止競，永垂高躅。
Biography concludes: Heavy official rank brings burdens; noble reputation follows desire. Indeed, among the crowd of men, he stands firm and transcends the vulgar world. He nurtured his purity in mountain recesses, vanishing into the depths of forested paths. Inspiring greed to cease and competition to end, he left behind a lofty example for eternity.

晉書 : 列傳第六十四 隱逸

晉書 : 列傳第六十四隱逸