(29.5) Guǎn Lù 管輅 [Gōngmíng 公明]

Guǎn Lù appellation Gōngmíng was a Píngyuán man. His appearance was coarse and ugly, without majestic appearance and he was addicted to alcohol, when drinking and eating he spoke and joked, not discriminating those not of his class, and therefore many liked him but did not respect him. (1)


  • (1) Lù Biézhuàn states: Lù was aged eight to nine years, and enjoyed looking up at the stars, and when finding someone he would ask their names, in the night he would not agree to sleep. His father and mother always forbade him, but yet could not stop him. He said of himself: “Though my years are few, yet my eyes love looking at Heaven’s patterns.” He always said: “The house’s chickens and the field’s swans, yet still are aware of the seasons, so all the more for people?” He with his neighborhood children together played in the soil, and at once drew on the ground Heaven’s patterns and the sun and moon and stars. Every time he answered something or spoke of matters, his speech was out of the ordinary, and the scholars and elders could not beat him, and all knew he would have greatly unusual talent. When he was an adult, he indeed understood the Zhōu Yì, looking out, wind observation, divination, and appraisal methods, none were not refined and profound. His bodily nature was wide and large, with much he could bear; he did not hate those who detested him, did not praise those who liked him, every time wishing to use virtue to repay enmity. He always said: “Loyalty, filial piety, faith, righteousness, are humanity’s foundational root, it cannot be not thick; incorruptibility and precision are the serviceman’s ornamentation, not worth attending to.” He said of himself: “Those who understand me are few, and so I am noble. How is one able to cut off the flow of the Jiāng and Hàn for the clarity of a stone in the rapids? Happy to with Jìzhǔ discuss the way, not wishing to with Yúfù share a boat; this is my ambition.” Thus he served his father and mother with filial piety, was sincere to elder and younger brothers, obedient and loving to scholars and friends, all with benevolence and harmony issuing in, to the end without fault. Scholars [who appraised] good and bad in the end also submitted. His father became Lángyé’s Jíqiū Chief, at the time he was fifteen, and coming and arriving at the office residences he read books. He began reading the Shī, Lúnyǔ and at first, and then opened the profound and spread brush, his written meanings remarkable. At the time at the school there were students from afar and within the state of over four hundred people, and all submitted to his talent. Lángyé Administrator Dān Zǐchūn always had talent and judgment, heard Lù was greater than the whole school, and wished to meet him, and Lù’s father at once sent Lù to go to him. At a great gathering of guests and retainers of over a hundred people, among the seated were scholars skilled in speech, Lù asked Zǐchūn: “Your administrator-ship’s famed scholars, all have stalwart and noble appearances, I in years am younger, my guts are not yet strong and firm, and if I wish to appraise and observe, I fear I will lose vitality in thought, I request to first drink three shēng of pure liquor, and afterward speak to them.” Zǐchūn was greatly pleased, and so provided three shēng of pure liquor, alone having him drink it. After the liquor was finished, he asked Zǐchūn: “Now the one you wish to have face me is who among the scholars seated around your administrator-ship?” Zǐchūn said: “I wish to personally with you face banner and drum.” Lù said: “I have only just read the Shī, Lún, and ‘s basics, my learning is small and shallow, and not yet able to above draw the sagely man’s ways, or explain the matters of Qín and Hàn, and only wish to discuss the feelings of the spirits of metal, wood, water, fire, earth.” Zǐchūn said: “This is the most difficult, but you believe it is the easiest?” Therefore he spoke of the principles of great discussions, and then through to Yīn and Yáng, patterns and colors and flower flows, branches and leaves unrestrained in growth, rarely citing sagely registers, often speaking of the nature. Zǐchūn and his mass of scholars together attacked, discussing criticisms and advancing, but Lù person by person answered, his words all in abundance. Reaching to the sun setting, the liquor and food stopped. Zǐchūn said to everyone: “This youth is flourishing in talent and ability, listening to his speech, is just like Sīmǎ Quánzǐ’s rhapsody on roaming and hunting, such large and stout heroic grandeur, outstanding spirit in abundance, he certainly is able to understand heaven’s patterns and earth’s reasoning transformation calculations, it was not a false report.” Therefore he spread word in Xú province, calling him Shéntóng (“divine youth” or “child prodigy.”)

〔一〕 輅別傳曰:輅年八九歲,便喜仰視星辰,得人輒問其名,夜不肯寐。父母常禁之,猶不可止。自言「我年雖小,然眼中喜視天文。」常云:「家雞野鵠,猶尚知時,況於人乎?」與鄰比兒共戲土壤中,輒畫地作天文及日月星辰。每答言說事,語皆不常,宿學耆人不能折之,皆知其當有大異之才。及成人,果明周易,仰觀、風角、占、相之道,無不精微。體性寬大,多所含受;憎己不讎,愛己不褒,每欲以德報怨。常謂:「忠孝信義,人之根本,不可不厚;廉介細直,士之浮飾,不足為務也。」自言:「知我者稀,則我貴矣,安能斷江、漢之流,為激石之清?樂與季主論道,不欲與漁父同舟,此吾志也。」其事父母孝,篤兄弟,順愛士友,皆仁和發中,終無所闕。臧否之士,晚亦服焉。父為琅邪即丘長,時年十五,來至官舍讀書。始讀詩、論語及易本,便開淵布筆,辭義斐然。于時黌上有遠方及國內諸生四百餘人,皆服其才也。瑯邪太守單子春雅有材度,聞輅一黌之雋,欲得見,輅父即遣輅造之。大會賓客百餘人,坐上有能言之士,輅問子春:「府君名士,加有雄貴之姿,輅既年少,膽未堅剛,若欲相觀,懼失精神,請先飲三升清酒,然後言之。」子春大喜,便酌三升清酒,獨使飲之。酒盡之後,問子春:「今欲與輅為對者,若府君四坐之士邪?」子春曰:「吾欲自與卿旗鼓相當。」輅言:「始讀詩、論、易本,學問微淺,未能上引聖人之道,陳秦、漢之事,但欲論金木水火土鬼神之情耳。」子春言;「此最難者,而卿以為易邪?」於是唱大論之端,遂經於陰陽,文采葩流,枝葉橫生,少引聖籍,多發天然。子春及眾士互共攻劫,論難鋒起,而輅人人答對,言皆有餘。至日向暮,酒食不行。子春語眾人曰:「此年少盛有才器,聽其言論,正似司馬犬子游獵之賦,何其磊落雄壯,英神以茂,必能明天文地理變化之數,不徒有言也。」於是發聲徐州,號之神童。

His father became Lìcáo [Magistrate], Lìcáo civilians Guō Ēn and his brothers three people all had leg crippling illnesses, and had Lú stalk divine the cause. Lù said: “In the hexagram is your home tomb, in the tomb is a girl’s ghost, it is not father’s elder brother’s wife, it is your father’s younger brother’s wife. In the past in an era of famine, to gain several shēng of rice, you pushed her into a well, she called out, you pushed in one large stone, to fall down to crush her head, her lonely soul is pained in the injustice, pleading her case to Heaven.” Therefore [Guō] Ēn shed tears and admitted guilt. (1)


  • (1) Lù Biézhuàn states: Lìcáo civilian Guō Ēn appellation Yìbó had talent and learning, was good with the Zhōu Yì and Chūnqiū, and also able to look up and observe [Heaven’s signs]. Lù with Yìbó read the , and in several tens of days, his thinking was then developed, [but] said it was difficult to surpass his teacher. At this he split stalks to divine hexagrams, used thinking refined and profound, to divine of the students in the school which would become ill and die or poor and rich or grieve and decline, ever was without mistakes, and none were not astonished and marveled, calling him a divine man. Also he followed Yìbó in studying looking up observations, in thirty days through the night he did not lie down, and said to Yìbó: “You only need say where the village locations are, as for the coinciding of shifting fortunes, discussions of calamities and strangeness, it will come from my own natural share.” His studies were not yet a year, when Yìbó in reverse from Lù asked about the and Heaven’s Signs’ critical affairs. Yìbó every time listening to Lù’s speech, never once did not pushing aside tables to defer to him. He himself said: “When ascending to hear your utmost discussions, I forget my serious illnesses, enlightened and ignorant cannot reach each other, how far apart they are!” Yìbó set up as a host, only inviting Lù, told him about his sufferings, himself saying: “My brothers and I three people all obtained a leg crippling illness, not knowing what is the reason. Try appraising it by making hexagrams, to know what is the cause. If there is a calamity, Heaven’s way pardons Men, you should for me pray for fortune to the divine intelligence, do not be begrudging. If we brothers all walk, this would be to be reborn.” Lù then made hexagrams, considered it and was not yet clear. It happened the sun set, and therefore he stayed for the night, and reaching to the middle of the night, he said to Yìbó: “I have found it.” When he spoke of the matter, Yìbó grieved and his tears stained his clothes, saying: “At Imperial Hàn’s end, there truly was this matter. You did not name it as a taboo. I could not speak out of courtesy. We brothers have been crippled for over thirty years, legs like thorns, and cannot be again treated, I only hope it does not reach our descendants.” Lù said: “Fire form is not cut off, water form is without remainder, it will not reach your posterity.”

〔一〕 輅別傳曰:利漕民郭恩,字義博,有才學,善周易、春秋,又能仰觀。輅就義博讀易,數十日中,意便開發,言難踰師。於此分蓍下卦,用思精妙,占黌上諸生疾病死亡貧富喪衰,初無差錯,莫不驚怪,謂之神人也。又從義博學仰觀,三十日中通夜不臥,語義博:「君但相語墟落處所耳,至於推運會,論災異,自當出吾天分。」學未一年,義博反從輅問易及天文事要。義博每聽輅語,未嘗不推几慷慨。自言「登聞君至論之時,忘我篤疾,明闇之不相逮,何其遠也」!義博設主人,獨請輅,具告辛苦,自說:「兄弟三人俱得躄疾,不知何故?試相為作卦,知其所由。若有咎殃者,天道赦人,當為吾祈福於神明,勿有所愛。兄弟俱行,此為更生。」輅便作卦,思之未詳。會日夕,因留宿,至中夜,語義博曰:「吾以此得之。」既言其事,義博悲涕沾衣,曰:「皇漢之末,實有斯事。君不名主,諱也。我不得言,禮也。兄弟躄來三十餘載,腳如棘子,不可復治,但願不及子孫耳。」輅言火形不絕,水形無餘,不及後也。

Guǎngpíng’s Liú Fènglín’s wife was seriously ill, already purchased coffin equipment. At the time it was the Standard Moon, had Lù divine, and he said: “Fate is at the time of the Eighth Moon Xīnmǎo day.” Lín said it was certainly not so, but his wife gradually recovered, reaching to autumn again worsened, all as Lù had said. (1)


  • (1) Lù Biézhuàn states: Bào Zǐchūn was Lièrén Magistrate, had enlightened thinking and talent in reasoning, and with Lù met one another, saying: “One hears that you for Liú Fènglín divined the date of his wife’s death, how very detailed and profound, discuss its meanings as a test.” Lù discussed the purposes of the line images, spoke of the meaning of their changes, like a compass circle or ruler square, none not unified. Zǐchūn himself said: “I when young enjoyed discussing the , and also was good at dividing stalks [for divination], and can be called a blind man wishing to see white and black, a deaf man wishing to hear purity and impurity, laboring bitterly without achievement. After listening to you speak, looking at my own form, truly I am troubled.”

〔一〕 輅別傳曰:鮑子春為列人令,有明思才理,與輅相見,曰:「聞君為劉奉林卜婦死亡日,何其詳妙,試為論其意義。」輅論爻象之旨,說變化之義,若規圓矩方,無不合也。子春自言:「吾少好譚易,又喜分蓍,可謂盲者欲視白黑,聾者欲聽清濁,苦而無功也。聽君語後,自視體中,真為憒憒者也。」

Lù went to meet Ānpíng Administrator Wáng Jī, Jī ordered him to make hexagram divination, Lù said: “There will be a lowly wife, begetting one male child, falling to the ground it will then run into the stove and die. Also above the bed will be one large serpent biting a pen, large and small will all see it, and suddenly it will leave. Also a crow will come inside the room, fight with a swallow, the swallow will die and the crow will leave. There are these three strange things.” [Wáng] Jī was greatly alarmed, and asked of the good and bad luck. Lù said: “It is only guests being far away for a long time, and demons and monsters making strangeness. A child born and then running, it cannot on its own run, it is only Sòng Wújì’s phantom causing it to enter the stove. A large snake biting a pen, is only an old writing assistant. A crow fighting a swallow, is only an old bell falling. Now looking into the hexagram divination one seems the images but does not see bad luck, one knows it is not a sign of phantom misfortunes, and there is nothing to worry about.” Later in the end there were no misfortunes. (1)


  • (1) Lù Biézhuàn states: [Wáng] Jī with Lù together discussed the for several days and greatly believed it a joy, speaking to Lù saying: “We have both heard of each other’s excellence in divination, and should together have pure discussion. You are the whole time’s unusual talent, and should be written on bamboo and silk.” Lù for Jī produced hexagrams, knew he was without misfortune, and therefore said to Jī: “In the past Gāozōng’s tripod was not produced by a pheasant, Yīn’s ramps and halls were not born of wood, but a wild bird’s one call, Wǔ Dīng became Gāozōng, mulberries and grain temporarily was produced, Tài Wū by this rose. Knowing that these three things were not auspicious omens, may your administrator-ship care for yourself and nourish virtue, be at ease and prosper, and not due to understanding the spirits and treachery defile and strain nature.”

〔一〕 輅別傳曰:基與輅共論易,數日中,大以為喜樂,語輅言:「俱相聞善卜,定共清論。君一時異才,當上竹帛也。」輅為基出卦,知其無咎,因謂基曰:「昔高宗之鼎,非雉所鴝,殷之階庭,非木所生,而野鳥一鴝,武丁為高宗,桑穀暫生,太戊以興焉。知三事不為吉祥,願府君安身養德,從容光大,勿以知神奸汙累天真。」

At the time the Xìndū Magistrate’s family’s women were afraid, each mutually falling ill, had Lù stalk divine it. Lù said: “Your north hall west head has two dead males, one male holding spear, one male holding bow and arrow, the head inside the walls, the legs outside the walls. The one holding spear controls stabbing head, and therefore the head is heavy and aches and cannot be lifted. The one holding bow and arrow controls shooting abdomen, and therefore the insides hang in pain and cannot drink or eat. In the day they then wander, at night they come to infect people, and therefore causes the fear.” Therefore they dug out and moved the skeletal remains, and those in the house all healed. (1)


  • (1) Lù Biézhuàn states: Wáng Jī at once sent Xìndū Magistrate to move and dig inside the room, entering the ground by eight chǐ, and indeed found two coffins, in one coffin there was a spear, in one coffin there was a horn bow and arrows, the arrows were very old, the wood had all decomposed away, but there were metal and horn preserved. When moving the skeletal remains, from the city by ten lǐ they buried them, and there was no more illness. Jī said: “When young I enjoyed reading the , trifling with it for a long time, not knowing that the divine intelligence’s calculations were as profound as this.” He then followed Lù in studying the and investigating and discussing Heaven’s signs. Lù every time in opening the transformation images, practicing the omens of good and bad fortune, never once was it not fine and detailed, exhaustive in its vigor and spirit. Jī said: “First hearing your words, how could I understand it, and in the end it was all chaotic. This is surely given by Heaven, and not by men’s strength.” Therefore he put away the Zhōu Yì, cut off from thinking of it, and did not again study matters of divination by stalks. Lù’s hometown’s Nǎi Tàiyuán asked Lù: “In the past you discussed the strange for administrator Wáng, saying the old document assistant became snake, the old bell bottom became a crow, these originally all were men, how could they transform to lowliness? Is what is seen in the line images produced by your thoughts?” Lù said: “If one’s nature is not of Heaven’s Way, how can one turn back on line images and install what is in one’s heart? The transformations of all things, are without constant appearances, and men’s variations are without constant forms. Some large become small, some small become large, assuredly without good or bad. The transformations of all things is the of the same way. Therefore Xià Gǔn was the father of Heaven’s Son, Zhào King [Liú] Rúyì was Hàn Zǔ’s [Liú Bāng’s] son, but Gǔn became a yellow bear, Rúyì became a blue dog, these also were the positions of the utmost honored and yet of the class of common beasts. All the more the snake harmonizing with the position of Chén and Sì, the crow perching in the sun’s essence, this then is the souring black’s brilliant image, the white sun’s flowing sunlight, like a document assistant and bell bottom each due to humble body transforming into snake and crow, is it not also excessive!”

〔一〕 輅別傳曰:王基即遣信都令遷掘其室中,入地八尺,果得二棺,一棺中有矛,一棺中有角弓及箭,箭久遠,木皆消爛,但有鐵及角完耳。及徙骸骨,去城一十里埋之,無復疾病。基曰:「吾少好讀易,玩之以久,不謂神明之數,其妙如此。」便從輅學易,推論天文。輅每開變化之象,演吉凶之兆,未嘗不纖微委曲,盡其精神。基曰:「始聞君言,如何可得,終以皆亂,此自天授,非人力也。」於是藏周易,絕思慮,不復學卜筮之事。輅鄉里乃太原問輅:「君往者為王府君論怪,云老書佐為蛇,老鈴下為烏,此本皆人,何化之微賤乎?為見於爻象,出君意乎?」輅言:「苟非性與天道,何由背爻象而任胸心者乎?夫萬物之化,無有常形,人之變異,無有常體,或大為小,或小為大,固無優劣。夫萬物之化,一例之道也。是以夏鯀,天子之父,趙王如意,漢祖之子,而鯀為黃熊,如意為蒼狗,斯亦至尊之位而為黔喙之類也。況蛇者協辰巳之位,烏者棲太陽之精,此乃騰黑之明象,白日之流景,如書佐、鈴下,各以微軀化為蛇、烏,不亦過乎!」

Qīnghé’s Wáng Jīng left office and returned home, Lù met with him. Jīng said: “Recently there is a strangeness, I greatly not happy about it, and wished to bother you to make a hexagram.” The hexagram was completed, and Lù said: “The lines are fortunate, not strange. You in the night were in front of the hall doors, there was a ray of light like a swallow goblet, entering into your bosom, abundant and with sound, your inner spirit was not at ease, untying robes and roaming, calling out to your wife, searching for residual light.” Jīng greatly laughed and said: “Truly it is as you say.” Lù said: “The fortune is a sign of promotion in office. Its answer will arrive.” Shortly afterward, Jīng became Jiāngxià Administrator. (1)


  • (1) Lù Biézhuàn states: [Wáng] Jīng wished to have Lù divine, but had words of doubt and criticism, Lù laughed and reprimanded him saying: “Your lordship is an intelligent man in your hometown, why speak so basely? In the past Sīmǎ Jìzhǔ had a saying, that divination certainly imitates Heaven and Earth, images the four seasons, complies with benevolence and righteousness. Fú Xī made the eight trigrams, Zhōu Wén-wáng the three hundred eighty four lines, and Heaven’s Under was governed. The ill were thus healed, the near death thus lived, the unfortunate thus escaped, affairs thus were achieved, marrying off daughters and taking wives thus led to births, how is it worth a few thousand coins? By this speaking of it, it is an urgent task. If explaining it was obvious, sages would not yield, so all the more for my petty person, dare I criticize?” Yànwěi restrained hands and apologized to Lù: “My previous words were only to tease you.” Therefore Lù for him hexagrams, and his words were all verified. Jīng in every time discussing Lù, believed he had obtained the essence of a dragon cloud, able to nourish harmony and comprehend the hidden, not only a talent able to join opportunities.

〔一〕 輅別傳曰:經欲使輅卜,而有疑難之言,輅笑而咎之曰:「君侯州里達人,何言之鄙!昔司馬季主有言,夫卜者必法天地,象四時,順仁義。伏羲作八卦,周文王三百八十四爻,而天下治。病者或以愈,且死或以生,患或以免,事或以成,嫁女娶妻或以生長,豈直數千錢哉?以此推之,急務也。苟道之明,聖賢不讓,況吾小人,敢以為難!」彥緯斂手謝輅:「前言戲之耳。」於是輅為作卦,其言皆驗。經每論輅,以為得龍雲之精,能養和通幽者,非徒合會之才也。

Lù also reached Guō Ēn’s house, there was a flying turtledove that came and was on a beam head, its call extremely sorrowful. Lù said: “There will be an old man from the east that comes, carrying a pig of one head and liquor of one jar. Though the host is happy, there will be a small problem.” The next day there was indeed a guest, as he had divined. Ēn had the guest limit his liquor, abstain from meat, be cautious of fire, and shoot a chicken for food, the arrow from in the tree fell and hit the hand of a girl several years old, shedding blood and surprising [her]. (1)


  • (1) Lù Biézhuàn states: [Guō] Yìbó from Lù learned to make bird calls, Lù said: “Though you enjoy the way, your innate talent is little, and you also do not understand tuning, and I fear it will be difficult to be your teacher.” Lù for him explained the changes of the eight winds, the math of the five notes, with the tuning scale made the sounds of the numerous birds, the six shells as the ends of the day, repeatedly reprimanding wrongs, going out and in without end. Yìbó was quiet and thoughtful, devoting his energy for several days, and in the end was without gains. Yìbó said: “Talent cannot surpass what is given, it is difficult to pursue to here.” Therefore he stopped.

〔一〕 輅別傅曰:義博從輅學鳥鳴之候,輅言君雖好道,天才既少,又不解音律,恐難為師也。輅為說八風之變,五音之數,以律呂為眾鳥之商,六甲為時日之端,反覆譴曲,出入無窮。義博靜然沈思,馳精數日,卒無所得。義博言:「才不出位,難以追徵於此。」遂止。

Lù reached Āndé Magistrate Liú Chángrén’s house, there was a magpie that came and was on top of the house, its sound extremely anxious. Lù said: “The magpie says that in the northeast there was a woman who yesterday killed her husband, framing the west [neighboring] family’s husband. Watch for within a few days, report will arrive.” Reaching the time, indeed there was from the northeast a commoner came to report that a neighboring woman hand killed her husband, falsely saying: “The west family with my husband had a quarrel, and came and killed my husband.” (1)


  • (1) Lù Biézhuàn states: Bóhǎi’s Liú Chángrén had talent in debate, previously though he heard Lù was able to make bird calls, later every time they met he would criticize Lù saying: “The sound of living people is called speech, the noise of beasts and birds is called calls, therefore speech is the noble spirit of having knowledge, calls are the lowly name of lacking knowledge, why then take bird calls as speech, disordering what the divine intelligence has distinguished? Kǒng-zǐ said: ‘I will not with the birds and beast share flock,’ meaning they are lowly.” Lù replied: “Heaven though has great images it yet cannot speak, therefore it transfers star essence above, flows divine intelligence below, using wind and cloud to reveal differences, conscripting birds and beasts to communicate thought. Revealing differences certainly has watching for floating and pouring, communicating thought certainly has answering of sound notes, and therefore when Sòng Xiāng lost virtue, the six hawks together retreated, when Bó Jī was about to burn, birds sang of the disaster, when Sìguó was not yet fiery, the melting wind had already issued, when red birds wedged the sun, calamity was in Jīng-Chǔ. These then were what Upper Heaven had sent, self natural clear signs. Examining them the tuning scale then is the root of note and tone, seeking them human affairs then good and bad fortune is not mistaken. In the past of Qín Zǔ, for achievement he received fief, Gě Lú heard sound, written in the Chūnqiū, these all are truths in the canon, not a sage’s empty name. When Shāng was about to rise, it came by one swallow’s egg. When Wén-wáng received the mandate, a cinnabar bird bit a letter, these then were the sage’s spiritual auspicious signs, the Zhōu house’s glorious blessings, what lowliness is there? To listen to bird calls, the essence is in quail flames, profoundness in the eight spirits, surely not of this order, yet like Zǐ Lù coming back to life.” Chángrén said: “Though your words are abundant, it is flowery but without fruit, and one does not yet dare trust it.” Very quickly there was the proof of the calling magpie, and Chángrén then submitted.

〔一〕 輅別傳曰:勃海劉長仁有辯才,初雖聞輅能曉鳥鳴,後每見難輅曰:「夫生民之音曰言,鳥獸之聲曰鳴,故言者則有知之貴靈,鳴者則無知之賤名,何由以鳥鳴為語,亂神明之所異也?孔子曰『吾不與鳥獸同群』,明其賤也。」輅答曰:「夫天雖有大象而不能言,故運星精於上,流神明於下,驗風雲以表異,役鳥獸以通靈。表異者必有浮沈之候,通靈者必有宮商之應,是以宋襄失德,六鶂並退,伯姬將焚,鳥唱其災,四國未火,融風已發,赤鳥夾日,殃在荊楚。此乃上天之所使,自然之明符。考之律呂則音聲有本,求之人事則吉凶不失。昔在秦祖,以功受封,葛盧聽音,著在春秋,斯皆典謨之實,非聖賢之虛名也。商之將興,由一燕卵也。文王受命,丹鳥銜書,此乃聖人之靈祥,周室之休祚,何賤之有乎?夫鳥鳴之聽,精在鶉火,妙在八神,自非斯倫,猶子路之於死生也。」長仁言:「君辭雖茂,華而不實,未敢之信。」須臾有鳴鵲之驗,長仁乃服。

Lù arrived at Lined People Manager of Agriculture Wánghóng Zhí’s invitation, there was a whirlwind in height over three chǐ, extending vertically up, in the courtyard dancing and rotating, rested and again rose, for a long time and then stopped. Zhí about this asked Lù, Lù said: “In the east there will be a horsed clerk arriving, I fear a father weeping for son, how about it?” The next day a Jiāodōng clerk arrived, Zhí’s son had indeed died. Zhí asked the rason, Lù said: “That day was a Yǐmǎo, then that was the sign for an eldest son. Wood falls in Shēn, Dǒu establishes Shēn, Shēn breaks Yǐn, the sign of death and mourning. The sun adds Wǔ and wind blows, then is the sign of a horse. Lí is written, then is the sign of a clerk. Shēn does not yet become Hǔ, Hǔ becomes Dàrén, then is the sign of a father.” There was a male pheasant flying that came, went up inside Zhí’s bell pillar’s head, Zhí greatly because of this was not at ease, and had Lù make a hexagram, Lù said: “Reaching the fifth moon you will certainly be promoted.” At the time it was the third moon, and reaching the time, Zhí indeed became Bóhǎi Administrator. (1)


  • (1) Lù Biézhuàn states: Lù also said: “Wind in time moving, lines by image answer, time is driven by spirits, images in time take form, one time in this way, is not sufficient to be trouble.” Wánghóng Zhí also greatly had learning, had skills, but all was not able to be refined. He asked Lù: “Then can you surmise wind’s changes?” Lù said: “This is only the wind’s hairs, how is it enough to be unusual? If the lines of constellations are not held, the mass of spirits in chaos move, the eight winds harshly rise, angered aura and lightning flying, mountains collapsing and stones flying, trees broken and overturned, raising dust across ten thousand lǐ, looking up and not seeing the sky, birds and beasts hiding and fleeing, multitudes of people astonished and alarmed, therefore causes the cautious sorts to ascend high towers, watch the wind and auras, distinguish disasters and strangeness, dating times and days, and afterward understands divine thinking and the distant and remote, spirit winds can be feared.”

〔一〕 輅別傳曰:輅又曰:「夫風以時動,爻以象應,時者神之驅使,象者時之形表,一時其道,不足為難。」王弘直亦大學問,有道術,皆不能精。問輅:「風之推變,乃可爾乎?」輅言:「此但風之毛髮,何足為異?若夫列宿不守,眾神亂行,八風橫起,怒氣電飛,山崩石飛,樹木摧傾,揚塵萬里,仰不見天,鳥獸藏竄,兆民駭驚,於是使梓慎之徒,登高臺,望風氣,分災異,刻期日,然後知神思遐幽,靈風可懼。」

Guǎntáo Magistrate Zhūgě Yuán was promoted to Xīnxīng Administrator, Lù went on the road give him a farewell banquet, the guest retainers together gathered. [Zhūgě] Yuán personally rose and took a swallow egg, wasp nest, and spider inside a vessel, and had him guess the contents. The hexagram was completed, and Lù said: “The first thing, contains vitality and waits to change, depends on its room and hall, by male and female takes form, wings relaxing and spreading, it is a swallow egg. The second thing, the family house hangs upside down, its doors are very numerous, hidden essence raising poisons, reaching autumn it then transforms, this is a wasp nest. The third thing, trembles with long legs, spitting silk to complete net, searching the net to seek food, benefits in the dark night, it is a spider.” All the seated were surprised and pleased. (1)


  • (1) Lù Biézhuàn states: Zhūgě Yuán appellation Jǐngchūn, also was a scholar. He enjoyed divination, repeatedly with Lù together made divination checks, was unable to reach him. Jǐngchūn with Lù had difference in reputation, and therefore when Lù gave him a farewell banquet, there were many guests of high discussion. Of the various people many had heard he was good at divination and [astrology] observation, did not know he had greatly unusual talent, and therefore first with Lù together discussed the origins of the sage’s written works, and also conversed of the signs of the Five Emperors and Three Kings receiving the Mandate. Lù understood Jǐngchūn’s subtle intentions, and therefore opened up the battlefield, showing lack of firmness, concealment and lone weakness, to wait for the coming attack. Jǐngchūn fled in defeat, the military masters were broken and beaten, themselves saying ‘I see your banners,’ the city walls and moats are already broken. Their soldiers that wished to battle, at this sounded drums and horns, raising siege towers, bows and crossbows greatly raising, ivory banners like rain gathering. Afterward he ascended the city walls and shined his power, opening the gates to receive the enemy, above discussing the Five Emperors, like the Jiāng and like the Hàn, below discussing the Three Kings, like quills and like pens; the blossoming was like spring flowers all spreading, the attacking were like autumn winds shedding leaves. The listeners were bewildered, not understanding his meaning, the speakers stopped sound, none not whole-heartedly submitting. Even Bái Qǐ destroying Zhào’s troops, Xiàng Yǔ blocking the Suī river, had nothing to surpass it. At the time the guests all wished to facing bind and bite annulus [in surrender], asking to tie hands below the army drums. Lù yet assembled shield and as a mountain stood, not yet agreeing to it. Reaching the next day, at the time of depature, afterward he accepted belly and heart from beginning to end. All the time’s within the seas eminent scholars were eight to nine people. Cài Yuáncái among his friends had the most pure talent, and among everyone he said: “Originally one heard you would be a dog, how could one imagine you would be a dragon?” Lù said: “Submerged yáng not yet changing, is not what you understand, how is there only a dog? Can one hear a dragon’s sound?” Jǐngchūn said: “Now we are about to distantly separate, later when can we meet? Yet again let us make a divination test.” Lù’s divinations at once were all correct. Jǐngchūn greatly laughed: “You for me explain these hexagram meanings, to relieve my heart’s thoughts.” Lù opened the lines and spread the reasoning, diiding and endowing the image forms, his words subtle and statements joined, the ingenuity unnarratable. Of Jǐngchūn and the mass of guests none did not speak of the beauty of the discussion after listening, surpassing the cheer of the divination checks. Jǐngchūn with Lù took leave, warning him with two things, saying: “You by nature delight in alcohol, your capacity though allows restraint [after beocming drunk], yet it cannot be guarnateed, it is better to be sparing in it. You have the talent of a water mirror, what you see is ingenious, in looking up to observe [the stars] though you divine, disaster is like a grease fire, you cannot be not cautious. Restrict your keen talent, roaming between the Yún and Hàn, do not worry about having no riches or honor.” Lù said: “Alcohol cannot be exhaustive [in drink], talent cannot be thorough [in reveal], I wish to restrict alcohol by ritual, restrict talent with foolishness, what worry is there to have?”

〔一〕 輅別傳曰:諸葛原字景春,亦學士。好卜筮,數與輅共射覆,不能窮之。景春與輅有榮辱之分,因輅餞之,大有高譚之客。諸人多聞其善卜、仰觀,不知其有大異之才,於是先與輅共論聖人著作之原,又敘五帝、三王受命之符。輅解景春微旨,遂開張戰地,示以不固,藏匿孤虛,以待來攻。景春奔北,軍師摧衄,自言吾睹卿旌旗,城池已壞也。其欲戰之士,於此鳴鼓角,舉雲梯,弓弩大起,牙旗雨集。然後登城曜威,開門受敵,上論五帝,如江如漢,下論三王,如翮如翰;其英者若春華之俱發,其攻者若秋風之落葉。聽者眩惑,不達其義,言者收聲,莫不心服,雖白起之坑趙卒,項羽之塞濉水,無以尚之。于時客皆欲面縛銜璧,求束手於軍鼓之下。輅猶總干山立,未便許之。至明日,離別之際,然後有腹心始終。一時海內俊士,八九人矣。蔡元才在朋友中最有清才,在眾人中言:「本聞卿作狗,何意為龍?」輅言:「潛陽未變,非卿所知,焉有狗耳,得聞龍聲乎!」景春言:「今當遠別,後會何期?且復共一射覆。」輅占既皆中。景春大笑,「卿為我論此卦意,紓我心懷」。輅為開爻散理,分賦形象,言徵辭合,妙不可述。景春及眾客莫不言聽後論之美,勝於射覆之樂。景春與輅別,戒以二事,言;「卿性樂酒,量雖溫克,然不可保,寧當節之。卿有水鏡之才,所見者妙,仰觀雖神,禍如膏火,不可不慎。持卿叡才,遊於雲漢之聞,不憂不富貴也。」輅言:「酒不可極,才不可盡,吾欲持酒以禮,持才以愚,何患之有也?」

Lù’s elder cousin Xiàoguó resided at Chìqiū, Lù went to follow him, and with two retainers met. After the retainers left, Lù said to Xiàoguó: “These two men between their forehead and mouth and ears both have ominous air, unusual changes will together rise, twin spirits without residence, (1) flowing spirits to the sea, bones returning to house, in a little time they will together die.” After several tens of days, the two men were drinking alcohol and intoxicated, in the night together riding carriage, the ox was startled and went down the road into the Zhāng river, and they all at once drowned to death.


  • (1) Lù Biézhuàn states: Lù also said: “Thick stench of dry poison, Heaven’s essence hidden in dusk, Water as coffin, Swamp as mourning carriage.”

〔一〕 輅別傳曰:輅又曰:「厚味腊毒,天精幽夕,坎為棺槨,兌為喪車。」

At this time, in Lù’s neighborhood, outer doors were not closed, and there were no thefts. Qīnghé Administrator Huà Biǎo summoned Lù as a Literary Scholarship Official. Ānpíng’s Zhào Kǒngyào recommended Lù to Jì province Inspector Péi Huī stating: “Lù’s elegant nature is broad and large, with the world without fear, in looking up to observe Heaven’s signs then he is the same ingenuity as Gān Gōng and Shí Shēn, in looking down to read the Zhōu Yì then he is of equal thinking to Jìzhǔ. Now your enlightened Inspectorship is about to send down spirit to remote marshes, leave vitality in nine marshes, Lù should immerse in the dark harmony answers, the time to obtain him with feather ceremony.” [Péi] Huī therefore recruited him as Literary Scholarship Attending Official, summoned him to meet, greatly befriended him. Moved department to Jùlù, promoted Internal Manager Separate Harness.


When he first answered the province’s summons, with his younger brother Jìrú traveling together, reaching Wǔchéng’s west, he divined good or bad fortune for himself, and said to Rú saying: “In the old city I will meet three raccoons, shortly it will be revealed.” Advancing he arrived at Héxī’s former city corner, and exactly saw three raccoons together squatting beside the city wall, the brothers were all pleased.

Zhèngshǐ Ninth Year [248] nominated as Abundant Talent.


  • (1) Lù Biézhuàn states: Lù was by Huà [Biǎo, Administrator of] Qīnghé summoned, becoming North School Literary Scholar, the whole time’s scholar friends had none that did not sigh in admiration.  Ānpíng’s Zhào Kǒngyào was intelligent and clever and had consideration and memory, with Lù had the sharing of Guǎn and Bào, and therefore from Fāgān came, reaching the prefecture school top and meeting with Lù, saying: “Your belly insides are broad and deep, of former times the dead men are half [comparable], of present living men you are without match. You should leave the coarse and fly high, soaring the vast blue, why are you here? On hearing of your news it caused me to eat without taste. Jì province’s inspectorship Péi’s talent and reasoning is pure and bright, able to explain the dark and empty, every time discussing the Yì and the Dào of Lǎo and Zhuāng, never once was it not as adept as the sort of Yán and Qú. Also he cares for my thinking heavily, one able to understand and trust one another. Now you should therefore go, I have for you explained his sincerity of a emotional tiger opening stones.” Lù said: “I am not a dragon of the four depths, how am I able to have the white sun be dark in daytime? If you are able to move the east winds, raise the morning clouds, my will will not yield.” Therefore he then arrived at Jì province and met his Inspectorship Péi. His inspectorship said: “Why has your countenance weakened and diminished?” [Zhào] Kǒngyào said: “Inside my body there is no illness of drugs and stone, however I saw that within Qīnghē prefecture there is a unicorn, bound and tied in the rear stable for successive years, away from [famed horse appraisers] Wáng Liáng and Bó Lè by a hundred eighty lǐ, unable to gallop heavenly bones, raise windblown dust, and only because of this am I haggard and withered.” His Inspectorship said: “Where is the unicorn now?” Kǒngyáo said: “Píngyuán’s Guǎn Lù appellation Gōngmíng, aged thirty-six, elegant and broad, with the world is without resentments, can be said to be among servicemen stalwart, looking up to observe heaven’s signs then he is of the same ingenuity as Gān Gōng and Shí Shēn, looking down to read the Zhōu Yì then he is able to think equal to Jì Zhǔ, in walking the way and methods, opening spirit without end, he can be said to be among servicemen flowering, carrying Jīng mountain’s unpolished gem, embracing luminous treasure, and yet he is by Qīnghé’s prefecture kept as a North School Literary Scholar, it can make one pained in heart and suffering in head. Your Inspectorship yet wishes to spread refinement through the nine banks, hang down spirit to remote marshes, wishing to have the enlightened ruler to not govern alone, outstanding talent is not for a long time held back, when high winds distantly applied, none are not grasses scattered, it is appropriate to have Lù specially immerse in the answers of yīn harmony, obtaining and reaching to the time of feather ceremonies, he certainly will be able to assist and spread grand cultivation, raising sound across the nine encirclements.
  • His Inspectorship Péi heard these words, and then enthusiastically said: “How is it is thus? Though I am in a large province, I have not yet met an unusual talent who could be employed to resolve a person’s depression. I was thinking of returning to the capital, only to obtain one to discuss the Dào with, all the more to hear there was a pure and sublime talent? If we in this way then seek him, do not have the unicorn become an ordinary horse, and Jīng mountain revert to an ordinary stone.” At once he sent summons for Lù to become Literary Scholar Attending Official. Once mutually meeting, they purely conversed to the end of the day, unaware of tiring. At the time the weather was very hot, moved the couch to the courtyard front below a tree, and then reaching to the rooster facing dawn, only afterward did he leave. At the second mutual meeting, then transferred to be Jùlù Attending Official. Third meeting, transferred to Managing Internals. Fourth meeting, transferred to Separate Harness. Reaching to the tenth moon, nominated as Exceptional Talent. Lù took leave of his Inspectorship Péi, his Inspectorship said: “Hé and Dèng the two Secretariat Documenters, have talent and skill to govern states, in matter reasoning there is none not refined. Secretariat Documenter Hé is divinely enlightened and profound, his speech all ingenious, ingenious will probably able to expose autumn hairs [smallest details], you should be careful of him! He personally says he does not understand the Yì’s nine affairs, and will certainly ask you. When you reach Luò, you should well comprehend its reasoning.” Lù said: “If Hé is ingenious, he studies difficult talents, travels the exteriors of appearances, and has not yet entered to the divine. Those that enter to the divine, should stride heaven’s fundamentals, push forward the yīn and yáng, explore the dark and empty, the utmost of remote and revealed, and afterward view the Dào without end,  not yet leisurely in detail speak. If one wishes to be next after Lǎo and Zhuāng and yet attend to the lines and images, love details debate and yet raise the floating and flowery, it an be said to be a shooting lord’s skill, not able to expose the profound of the autumn hairs. If the nine matters all reach to explanation, it is not enough to labor one’s thoughts. If it is the yīn and yáng, refining it takes a long time. After I depart, the year’s beginning will have a time of punishment and great wind, the wind certainly will break and destroy trees. If there is issuance from the dry, there certainly will be Heavenly authority, it is not worth sharing pure discussion.”

〔一〕 輅別傳曰:輅為華清河所召,為北黌文學,一時士友無不歎慕。安平趙孔曜,明敏有思識,與輅有管、鮑之分,故從發干來,就郡黌上與輅相見,言:「卿腹中汪汪,故時死人半,今生人無雙,當去俗騰飛,翱翔昊蒼,云何在此?聞卿消息,使吾食不甘味也。冀州裴使君才理清明,能釋玄虛,每論易及老、莊之道,未嘗不注精於嚴、瞿之徒也。又眷吾意重,能相明信者。今當故往,為卿陳感虎開石之誠。」輅言:「吾非四淵之龍,安能使白日晝陰?卿若能動東風,興朝雲,吾志所不讓也。」於是遂至冀州見裴使君。使君言:「君顏色何以消減故邪?」孔曜言:「體中無藥石之疾,然見清河郡內有一騏驥,拘縶後廄歷年,去王良、伯樂百八十里,不得騁天骨,起風塵,以此憔悴耳。」使君言:「騏驥今何在也?」孔曜言:「平原管輅字公明,年三十六,雅性寬大,與世無忌,可謂士雄。仰觀天文則能同妙甘公、石申,俯覽周易則能思齊季主,游步道術,開神無窮,可謂士英。抱荊山之璞,懷夜光之寶,而為清河郡所錄北黌文學,可為痛心疾首也。使君方欲流精九皋,垂神幽藪,欲令明主不獨治,逸才不久滯,高風遐被,莫不草靡,宜使輅特蒙陰和之應,得及羽儀之時,必能翼宣隆化,揚聲九圍也。」裴使君聞言,則慷慨曰:「何乃爾邪!雖在大州,未見異才可用釋人鬱悶者,思還京師,得共論道耳,況草間自有清妙之才乎?如此便相為取之,莫使騏驥更為凡馬,荊山反成凡石。」即檄召輅為文學從事。一相見,清論終日,不覺罷倦。天時大熱,移床在庭前樹下,乃至雞向晨,然後出。再相見,便轉為鉅鹿從事。三見,轉治中。四見,轉為別駕。至十月,舉為秀才。輅辭裴使君,使君言:「(丁)〔何〕、鄧二尚書,有經國才略,於物理〔無〕不精也。何尚書神明精微,言皆巧妙,巧妙之志,殆破秋毫,君當慎之!自言不解易九事,必當以相問。比至洛,宜善精其理也。」輅言:「何若巧妙,以攻難之才,游形之表,未入於神。夫入神者,當步天元,推陰陽,探玄虛,極幽明,然後覽道無窮,未暇細言。若欲差次老、莊而參爻、象,愛微辯而興浮藻,可謂射侯之巧,非能破秋毫之妙也。若九事皆至義者,不足勞思也。若陰陽者,精之以久。輅去之後,歲朝當有時刑大風,風必摧破樹木。若發於乾者,必有天威,不足共清譚者。」

Twelfth Moon Twenty-Eighth Day, Personnel Division Secretariat Documenter Hé Yàn invited him, Dèng Yáng was with Yàn. Yàn said to Lù: “I hear your stalk divination is divine and profound, try it in one hexagram, to know if my rank will reach the Three Excellencies or not?” He also asked: “I have continuously dreamed of seeing black flies of several tens, coming onto my nose, shooing them they will not leave, what is its meaning?” Lù said: “The flying owl is the world’s lowly bird, reaching to when it is in the woods eating, then it harbors our good sound, all the more when my heart is not grass and tree, dare I not be thoroughly loyal? In the past Yuán and Kǎi in supporting Chónghuá, spread kindness and harmony, Zhōu-gōng in assisting Chéng-wáng, sat and attended to dawn, and therefore were able to spread light across the six directions, and ten thousand states were all tranquil. This then is treading the way’s auspicious answer. It is not what stalk divination reveals. Now your marquiship’s rank is heavy as a mountain, power like thunder and lightning, but those embracing virtue are few, and those fearing authority are many, probably not the benevolence of cautious heart and many fortunes. Also the nose is Gěn, this is the mountain in the skies, (1) high and yet not endangered, is how to long defend nobility. Now black flies smell bad, and yet gather there. The seat that is high falls over, the frivolous of the grand perishes, one cannot not think of the calculations of harming and filling, the phase of flourishing and declining. Therefore the mountain in the ground is called qiān, thunder above the sky is called zhuàng; qiān then is gathering the many to give to the few; zhuàng then is without propriety not treading. There has never been one who decreased self and yet did not shine greater, who acted wrong and yet was not injured and defeated. May your marquiship above pursue the intent of Wén-wáng’s six lines, below consider the meaning of father [Zhòng]ní’s  Tuàn and Xiàng, and afterward the Three Excellencies can be reached, the black flies can be shooed away.” [Dèng] Yáng said: “This is master Lǎo’s constant statement.” Lù said: “What master Lǎo saw was not mastered, what constantly called seen was not stated.” [Hé] Yàn said: “Next year we will meet again.” (2) Lù returned to his village residence, and reported all this speech to his maternal uncle, his maternal uncle reproached Lù for speaking too directly. Lù said: “In speaking to dead men, what is there to fear?” His maternal uncle was greatly furious, saying Lù was mad and rebellious. At the year’s beginning, the northwest had great wind, dust covering the sky, in over ten days they heard [Hé] Yàn and [Dèng] Yáng all were executed, and afterward his maternal uncle then submitted. (3)


  • (1) Your Servant Sōngzhī comments: Xiāngshū says where the nose is what is in the sky. The nose has the mountain’s image, and therefore it says “the mountain in the sky.”

〔一〕 臣松之案:相書謂鼻之所在為天中。鼻有山象,故曰:「天中之山」也。

  • (2) Lù Biézhuàn states: Lù was by Hé Yàn invited, and indeed they together discussed the ‘s nine matters, the nine matters all revealed. Yàn said: “Your discussion of yīn and yáng, in this world there is no match.” At the time Dèng Yáng was with [Hé] Yàn together seated, [Dèng] Yáng said: “You seem to say you are skilled with the , and yet your speech from beginning has not reached to meaning of the words in the , why is this?” Lù immediately in answer said: “Those skilled with the do not discuss the .” [Hé] Yàn smiled and praised this: “It can be said to be vital words without complexity.” Therefore he invited Lù to make a hexagram. Lù then cited it as warning. [Hé] Yàn apologized to him saying: “Knowing almost this divinity, the ancients believed it difficult; interactions few and yet to speak this sincerity, the present believe it difficult. Now you with one face yet achieve these two difficult ways, and can be said to be enlightened virtue spreading fragrance. Does the Shī not say: ‘inside the heart hide it, on what day can one forget it?'”

〔二〕 輅別傳曰:輅為何晏所請,果共論易九事,九事皆明。晏曰:「君論陰陽,此世無雙。」時鄧颺與晏共坐,颺言:「君見謂善易,而語初不及易中辭義,何故也?」輅尋聲答之曰:「夫善易者不論易也。」晏含笑而讚之「可謂要言不煩也」。因請輅為卦。輅既稱引鑒戒,晏謝之曰:「知幾其神乎,古人以為難;交疏而吐其誠,今人以為難。今君一面而盡二難之道,可謂明德惟馨。詩不云乎,『中心藏之,何日忘之』!」

  • (3) Lù Bièzhuàn states: His maternal uncle Grandee Xià asked Lù: “Formerly on the day you met Hé [Yàn] and Dèng [Yáng], did they already have an ominous aura or not?” Lù said: “When with doomed men together meeting, afterward [I] know the divine intelligence’s interweaving; when with auspicious men drawing close, [I] also know the ingenuity of sagely saints seeking vitality. When Dèng [Yáng]’s walked, then his tendons did not bind his bones, his veins did not maintain his flesh, in rising to stand he leaned, as if without hands or feet, called ‘ghost impatience.’ When Hé [Yàn] looked about, then his spirit did not hold to residence, blood did not give color, vitality and vigor floating as smoke, appearance liked a dried up dead tree, called ‘ghost seclusion.’ Therefore one of ‘ghost impatience’ is by the wind collected, one of ‘ghost seclusion’ is by fire burned. Self-natural correspondence cannot be shielded from.” Lù later therefore obtained a holiday, his inspectorship Péi [Huī] asked: “Hé Píngshū was a generation’s famous talent, what was he really?” Lù said: “His talent was like the water of a basin, what is seen is pure, what is not seen is muddy. His spirit was in the wide and extensive, ambition did not engage in study, not able to become a talent. To wish to with the water of a basin seek the shape of a mountain, the shape cannot be obtained, then wisdom is by this is confused. Therefore in speaking of Lǎo and Zhuāng then he was [too] clever and very flowery, in speaking of the producing meanings then he was [too] beautiful and very false; to be flowery then the ways are floating, to be false then the spirit is empty; in obtaining upper talents then he was shallow and his flow cut off, in obtaining middle talents then he wandered and alone went out. I Lù believe he was a talent of few achievements.” His inspectorship Péi said: “Truly it was as your discussion. I repeatedly with Píngshū together spoke of the Lǎo, Zhuāng, and , always feeling his statements were subtle in reasoning, and could not be convinced by them. Also the time’s people absorb his studies, all submitting to it, to all the more have me doubt. Meeting you and obtaining your pure speech, afterward is it all burning clear.”

〔三〕 輅別傳曰:舅夏大夫問輅:「前見何、鄧之日,為已有凶氣未也?」輅言:「與禍人共會,然後知神明交錯;與吉人相近,又知聖賢求精之妙。夫鄧之行步,則筋不束骨,脈不制肉,起立傾倚,若無手足,謂之鬼躁。何之視候,則魂不守宅,血不華色,精爽煙浮,容若槁木,謂之鬼幽。故鬼躁者為風所收,鬼幽者為火所燒,自然之符,不可以蔽也。」輅後因得休,裴使君問:「何平叔一代才名,其實何如?」輅曰:「其才若盆盎之水,所見者清,所不見者濁。神在廣博,志不務學,弗能成才。欲以盆盎之水,求一山之形,形不可得,則智由此惑。故說老、莊則巧而多華,說易生義則美而多偽;華則道浮,偽則神虛;得上才則淺而流絕,得中才則游精而獨出,輅以為少功之才也。」裴使君曰:「誠如來論。吾數與平叔共說老、莊及易,常覺其辭妙於理,不能折之。又時人吸習,皆歸服之焉,益令不了。相見得清言,然後灼灼耳。」

Previously Lù passed by Wèi prefecture Administrator Zhōng Yù, they together discussed the meanings of the , Lù therefore said: “By divining I can know the date of your birth and death.” Yù had him divine his birth date and month, it was as said without error. Yù was greatly startled, saying: “You can be feared. Death is entrusted to heaven, not entrusted to you.” Therefore they did not again divine. Yù asked Lù: “Will Heaven’s Under have Great Peace or not?” Lù said: “Right now is Four Nine Heaven Flies, beneficial to meet the great man. Divine warfare ascending to establish, the ruler’s way civilizing bright, why worry of no peace?” Yù did not yet understand Lù’s words, very soon Cáo Shuǎng and the rest were executed, then he became aware. (1)


  • (1) Lù Biézhuàn says: Wèi prefecture Administrator Zhōng Yù was pure and elegant and had talent, criticized Lù’s on over twenty matters, himself believing these were criticisms of utmost proficiency. Lù in answering sound was as an echo, his words without sluggishness, dividing and expanding the line images, the meanings all special and clever. Yù at once apologized to Lù, Lù divined and knew Yù’s birth date and month, Yù was startled and said: “The sagely man shifts spirits and comprehends change, linking and affiliating things, what intelligence is this!” Lù said: “Hidden and clear together change, death and life is of unified way, drawing out the grand utmost, ending and again beginning. Wén-wáng derided life, not believing it a worry. Zhòngní dragged cane, not believing it a fear, the thread complexity of yarrow divination, should be exhaustive in its meanings.” Yù said: “Life is a good thing, death is a bad thing, the divide of sorry and joy, is what I cannot even, and moreover it is entrusted to heaven, not entrusted to you.” Shí Bāo became Yè Manager of Agriculture, with Lù together meeting, asking: “I hear your hometown’s Dí Wényào is able to conceal form, can this be believed?” Lù said: “This is only the calculation of yīn and yáng screening to hide. If one obtains these calculations, then the Four Peaks could be hidden, the River and the sea could be removed, all the more for seven chǐ of form. Traveling within the transformations, scattering the clouds and mists to hide body, spreading metal and water to extinguish traces, the technique is sufficient to with calculation complete, not sufficient to be difficult.” Bāo said: “I wish to hear of this subtlety, and you moreover are skilled in discussing these calculations.” Lù said: “Objects not invigorated do not become spirits, calculations not subtle do not become techniques, therefore vigor is how spirits unite, subtlety is how wisdom coincides. The minute of unity, can by nature be connected, difficult to by speech be discussed. Therefore Lǔ Bān could not explain his hands, Lí Zhū could not explain his eyes. It is not the difficulty of speech. Kǒng-zǐ said: ‘Writing does not exhaust speech,’ it is the delicacy of speech. ‘Speech does not exhaust thought,’ it is the profound of thought. These all are divinely subtle speech. May you raise its main body to verify it. The white sun ascends the sky, shifting scene ten thousand lǐ, nothing not shined. Reaching to entering the earth, the light of one coal cannot be seen. The third fifth full moon, pure brilliance illuminating night, can be from afar seen, reaching to the daytime, the light does not match a mirror’s. Now fleeing the sun and moon certainly is the calculations of yīn and yáng, the calculations of yīn and yáng reach to ten thousand sorts, birds and beasts yet transform, all the more for men! One obtaining the calculations is subtle, obtaining the spirit is alert, not only the living have verification, the dead also have proof. Therefore Dù Bó rode firey aura to flow vitality, Péng Shēng entrusted water transformations to establish form. Therefore the living are able to exit and also able to enter, the dead are able to reveal and also able to hide. This vital aura of things, roaming spirits of transformations, men and ghosts feel one another, the calculations make it so.” Bāo said: “Eyes seeing the reasoning of yīn and yáng do not surpass you, why do you not conceal?” Lù said: “The bird of mountains loves his pure height, not wishing to be a fish of the Jiāng and Hàn [rivers]. The fish of deep ponds enjoys his wetness, and would not change to a bird of soaring winds: by their nature’s difference they are divided and not the same. I myself wish to upright body to illuminate the way, to straighten self to join righteousness, in seeing calculations do not believe it unusual, in knowing techniques do not believe it strange, morning to night studying the minute, industriously reviewing, and so the elements of concealment and enacting the strange, I have no leisure to attend to it.”

〔一〕 輅別傳云:魏郡太守鍾毓,清逸有才,難輅易二十餘事,自以為難之至精也。輅尋聲投響,言無留滯,分張爻象,義皆殊妙。毓即謝輅。輅卜知毓生日月,毓愕然曰:「聖人運神通化,連屬事物,何聰明乃爾!」輅言:「幽明同化,死生一道,悠悠太極,終而復始。文王損命,不以為憂,仲尼曳杖,不以為懼,緒煩蓍筮,宜盡其意。」毓曰:「生者好事,死者惡事,哀樂之分,吾所不能齊,且以付天,不以付君也。」石苞為鄴典農,與輅相見,問曰:「聞君鄉里翟文耀能隱形,其事可信乎?」輅言:「此但陰陽蔽匿之數,苟得其數,則四嶽可藏,河海可逃。況以七尺之形,游變化之內,散雲霧以幽身,布金水以滅跡,術足數成,不足為難。」苞曰:「欲聞其妙,君且善論其數也。」輅言:「夫物不精不為神,數不妙不為術,故精者神之所合,妙者智之所遇,合之幾微,可以性通,難以言論。是故魯班不能說其手,離朱不能說其目。非言之難,孔子曰『書不盡言』,言之細也,『言不盡意』,意之微也,斯皆神妙之謂也。請舉其大體以驗之。夫白日登天,運景萬里,無物不照,及其入地,一炭之光,不可得見。三五盈月,清耀燭夜,可以遠望,及其在晝,明不如鏡。今逃日月者必陰陽之數,陰陽之數通於萬類,鳥獸猶化,況於人乎!夫得數者妙,得神者靈,非徒生者有驗,死亦有徵。是以杜伯乘火氣以流精,彭生託水變以立形。是故生者能出亦能入,死者能顯亦能幽,此物之精氣,化之游魂,人鬼相感,數使之然也。」苞曰:「目見陰陽之理,不過於君,君何以不隱?」輅曰:「夫陵虛之鳥,愛其清高,不願江、漢之魚;淵沼之魚,樂其濡溼,不易騰風之鳥:由性異而分不同也。僕自欲正身以明道,直己以親義,見數不以為異,知術不以為奇,夙夜研幾,孳孳溫故,而素隱行怪,未暇斯務也。」

Píngyuán Administrator Liú Bīn took seal purse and mountain pheasant feather and put them inside a vessel, had him divine. Lù said: “Inside square outside round, five colors completing markings, holding treasures to maintain faith, going out then there is badge, this is a seal purse. High peaks rocky, there is a bird red bodied, feathered wings dark and yellow, calls not missing dawn, this is a mountain pheasant feather.” Bīn said: “This prefecture government office has continuously had strange occurrences, causing people to fear, what is the reason and cause?” Lù said: “Perhaps because of the chaos of Hàn’s end, troops and horses roused and disturbed, armies and corpses shedding blood, defiling the peaks and mountains, therefore because of the twilight and evening, there are many strange forms. Your enlightened governorship is virtuous and masterly, naturally heaven will bless you, may you calm the hundred officials to spread glory and favor.” (1)


  • (1) Lù Biézhuàn states: Former prefecture officer Liú Bīn appellation Língyuán was pure and harmonious and had thought and reasoning, enjoyed the Yì but could not master it. He with Lù met one another, his thoughts were extremely pleased, and he himself said that the annotations to the Yì were nearly finished.
  • Lù said: “Now your enlightened governorship desires to labor the spirits not of the world, interweaving with the great ways, truly the season of abundance and beauty. However I Lù believe the urgency of annotating the Yì is the urgency of water and fire. The troubles of water and fire are a one time verification. The pure or muddy of the Yì extends through ten thousand ages, it cannot be not first settled in spirit and afterward bequeath enlightened thought. From [Zhōu-gōng] Dàn reach to the present, listening and selecting sagely discussions, never has the had a single share, how can the be annotated? I Lù do not understand the ancient sages, why placing Qián’s seat to the northwest, Kūn’s seat to the southwest. Qián and Kūn are the images of Heaven and Earth, however Heaven and Earth are the utmost large, the lord and father of the divine intelligences, covering and conveying all things, growing without head, how can they occupy two seats in the same series as the six trigrams? The Xiàng and Tuàn [commentary] of Qián says: ‘Large! is Qián origin, all things provided and begun, then unifiying Heaven.’ This ‘unifying’ is ‘affiliating to,’ in honor none is greater, how does it have a separate seat?”
  • Bīn depended on the ‘s Xìcí [commentary], all taking its reasoning as annotations, not obtaining its essentials. Lù immediately answered criticisms, the matters all thoroughly analyzed, saying: “The Qián and Kūn are the ancestors of the , the root origin of transformation, now your enlightened governorship in discussing the pure and the muddy have doubts, doubt then is to be without spirit, fear does not correspond with annotating the .”
  • Lù from this made a discussion of the ways of the eight trigrams and the essence of the lines and images, greatly discussing opnely, all transformations linked together. What Bīn understood he all believed profound and what he did not understand he all believed divine. He himself said: “Wishing to annotate the for eight years, using thought industriously bitter, going through years without peace, determined to obtain the utmost discussion, my talent does not reach the , I do not begrudge long labor, am pleased to receive valued advice, and like this will rest and stop.”
  • He wished to follow Lù in study Shèfù, Lù said: “Now your enlightened governorship emptied spirit into annotating the Yì, and should also cut off thoughts in spiritual yarrow. Spiritual yarrow is the enlightened calculations of the two fundamentals, the hidden contracts of yīn and yáng, enacting it in the way then is to settle the ominous and calamitous under heaven, using it in techniques then is to receive the grand and the fine under heaven. The fine and minute cannot be the .”
  • Bīn said: “Using technique is to the near in calculation, and I wish to only seek its extremities. If it is as your discussion, what matter [is appropriate] for this?”
  • Kept Lù for five days, with no time for attending to office, only together in pure discussion. Bīn himself said: “I repeatedly with Hé Píngshū discussed the ways of Lǎo and Zhuāng, reaching to vigor spirit flowing far, with transformations spreading about, pure as metal and water, dense as mountains and forests, [yet] he was not your match.”
  • Bīn also said: “This prefecture government office has continuously had strange occurances, the strange occurances have many forms, causing people to fear, you seem able to understand this with calculations, what is the reason and cause?”
  • Lù said: “That this prefecture was named Píngyuán (“flat plain”) was that originally it was plain (yuán), the mountains without trees or stones, with the earth self-natural; swallowing yīn it could not spit clouds, swallowing yáng it could not arouse wind, yīn and yáng though weak, yet there was minute spirit; minute spirit is not solid, greatly essembly vicious traitors, by their groups mutually rescuing, demons forming groups. Perhaps
  • Perhaps because of the chaos of Hàn’s end, troops and horses roused and disturbed, armies and corpses shedding blood, defiling the peaks and mountains, strong spirits were together moved, transformations without constancy, and therefore because of the time of twilight and evening, many have strange forms. In the past Xià Yǔ was cultured and enlightened, not bewildered by yellow dragons, Zhōu Wǔ trusted in timing, not confused by violent winds, now your enlightened governorship is virtuous and masterly, spirit not fearing monstrous, naturaly heaven will bless you, auspicious with nothing not beneficial, may you calm the hundred officials to spready glory and favor.”
  • Bīn said: “Hearing your elegant discussion it is near in its reasoning. Every time there is a strange occurance, at once I hear sounds of drums and horns, sometimes seeing the images of bows and swords. By the essence of earth and mountain, the spirit of Bóyǒu, truly able to unite gathering, interfering with enlightened spirit.”
  • Bīn also asked Lù: “The says ‘tough strong sincere true, splendor glory daily renewed,’ are these the same or not?’
  • Lù said: “Not the same names. Morning dawn is splendor, mid-day is glory.”
  • Jìn Zhū Gōng zàn states: Bīn originally named Yán, violated the Jìn Heir-Apparent’s taboo [Sīmǎ Yán], changed it to Bīn. Rank reached Heir-Apparent’s Charioteer. Son Cuì appellation Chúngǔ, Attendant Internal. Next Hóng, appellation Zhōnggǔ, Minsiter of Ceremonies. Next Hàn, appellaiton Zhònggǔ, Minister of Merits. Hàn was pure and clear and had noble memory, fame second to Yuè Guǎng. Hóng’s son Xián, Xú province Inspector. Next Dān, Jìnlíng Inner Scribe. Dān’s son Huī, appellation Zhēncháng, intendant in Dānyáng, becoming the internal restoration’s famed elite.

〔一〕 輅別傳曰:故郡將劉邠字令元,清和有思理,好易而不能精。與輅相見,意甚喜歡,自說注易向訖也。輅言:「今明府欲勞不世之神,經緯大道,誠富美之秋。然輅以為注易之急,急於水火;水火之難,登時之驗,易之清濁,延于萬代,不可不先定其神而後垂明思也。自旦至今,聽采聖論,未有易之一分,易安可注也!輅不解古之聖人,何以處乾位於西北,坤位於西南。夫乾坤者天地之象,然天地至大,為神明君父,覆載萬物,生長無首,何以安處二位與六卦同列?乾之象彖曰:『大哉乾元,萬物資始,乃統天。』夫統者,屬也,尊莫大焉,何由有別位也?」邠依易繫詞,諸為之理以為注,不得其要。輅尋聲下難,事皆窮析。曰:「夫乾坤者,易之祖宗,變化之根源,今明府論清濁者有疑,疑則無神,恐非注易之符也。」輅於此為論八卦之道及爻象之精,大論開廓,眾化相連。邠所解者,皆以為妙,所不解者,皆以為神。自說:「欲注易八年,用思勤苦,歷載靡寧,定相得至論,此才不及易,不愛久勞,喜承雅言,如此相為高枕偃息矣。」欲從輅學射覆,輅言:「今明府以虛神於注易,亦宜絕思於靈蓍。靈蓍者,二儀之明數,陰陽之幽契,施之於道則定天下吉凶,用之於術則收天下豪纖。纖微,未可以為易也。」邠曰:「以為術者易之近數,欲求其端耳。若如來論,何事於斯?」留輅五日,不遑恤官,但共清譚。邠自言:「數與何平叔論易及老、莊之道,至於精神遐流,與化周旋,清若金水,鬱若山林,非君侶也。」邠又曰:「此郡官舍,連有變怪,變怪多形,使人怖恐,君似當達此數者,其理何由也。」輅言:「此郡所以名平原者,本有原,山無木石,與地自然;含陰不能吐雲,含陽不能激風,陰陽雖弱,猶有微神;微神不真,多聚凶奸,以類相求,魍魎成群。或因漢末兵馬擾攘,軍屍流血,汙染丘嶽,彊魂相感,變化無常,故因昏夕之時,多有怪形也。昔夏禹文明,不怪於黃龍,周武信時,不惑於暴風,今明府道德高妙,神不懼妖,自天祐之,吉無不利,願安百祿以光休寵也。」邠曰:「聽雅論為近其理,每有變怪,輒聞鼓角聲音,或見弓劍形象。夫以土山之精,伯有之魂,實能合會,干犯明靈也。」邠問輅:「易言剛健篤實,輝光日新,斯為同不也?」輅曰:「不同之名,朝旦為輝,日中為光。」晉諸公贊曰:邠本名炎,犯晉太子諱,改為邠。位至太子僕。子粹,字純嘏,侍中。次宏,字終嘏,太常。次漢,字仲嘏,光祿大夫。漢清沖有貴識,名亞樂廣。宏子咸,徐州刺吏。次耽,晉陵內史。耽子恢,字真長,尹丹楊,為中興名士也。

Qīnghé Magistrate Xú Jìlóng sent someone to go hunting, and had Lù divine what he would obtain. Lù said: “Will take a small beast, and further it does not eat birds, though having claws and teeth, small and not strong, though having markings and patterns, ornamental and not brilliant, not a tiger, not a pheasant, its name is a racoon.” The hunter in the evening returned, and indeed it was as Lù said. Jìlóng took thirteen kinds of things, put them in a large box, and had Lù divine. He said: “Inside the vessel overall are thirteen kinds of things.” First he said a chicken egg, later explained silkworm pupa, and so on one by one naming them, only [mistaking] a comb for a loquat. (1)


  • (1) Lù Biézhuàn states: Qīnghé Magistrate Xú Jìlóng appellation Kāimíng had talent and ingenuity, with Lù met one another, together discussing [the saying] ‘when a dragon moves then scenic clouds rise, when tigers growl then valley winds arrive,’ believing “the Huǒ star [Alpha Scorpio] is the dragon, and the Shēn stars [Alpha Orionis] is the tiger, Huǒ goes out then clouds answer, Shēn goes out then wind arrives, this then is the influence of yīn and yáng, not what dragons and tigers attract.” Lù said: “In discussing difficulties one should first examine its basics, afterward seek its reasoning, if reasoning is faulty then engineering is erroneous, engineering erroneous then is the master of honor and disgrace. If one takes Shēnxīng as a tiger, then valley winds would be an even more cold and freezing wind, a cold and freezing wind is not the name of the east wind. Therefore the dragon is of yáng essence, taking the submerged as yīn, the hidden spirit above connects, harmonizing aura and moving spirit, two things supporting each other, and therefore able to raise clouds. The tiger is yīn essence residing in yáng, depending on wood to expand growls, moving to Xùn woods, two auras moving each other, and therefore able to shift winds. If using magnetic stone to seek metals, without seeing its spirit yet the metal on its own comes, it has summoning answer to move one another. All the more the dragon having transformation of submerged and flying, the tiger having transformation of markings, incurring clouds and summoning winds, how is it enough to doubt?” Jìlóng said: “The dragon in the depths is does not pass the bottom of a well, a tiger’s sorrowful growl does does not pass further than a hundred bù, form aura shallow and weak, what is reached is the near, how can it condense scenic clouds and drive east winds?” Lù said: “You do not see yīn and yáng igniting in the palm of your hand, the form does not leave the hand, then above draws the fire of greatest yáng, below draws the water of greatest yīn, between breaths, smoking light is gathered. If essence auras move one another, hanging images answer to two ignitions; if not moving one another, then is ‘two women together residing, the wills are not mutually obtained.’ [line in the ] The way of the self-natural is without the far or the near.” Jìlóng said: “The era has military matters, then it moves chickens and pheasants to first call, what causes their ways? Again having another divination, is it only in chickens and pheasants and nothing more?” Lù said: “Noble people having matters, the answers are in heaven, in heaven then is the sun and moon and stars. Troops moving and people sorrowful, the answers are in things, in things then is mountains and woods and birds and beasts. Chicken are the livestock of Duì, metal is the essence of troops, pheasants are the bird of Lí, beasts are the spirit of warfare, therefore when Tàibái [Venus] raises splendor then chickens call, when Yínghuò [Mars] flows on then pheasants are alarmed, each moved by calculations and moving. Also the spiritual way of troops is spread in Liùjiǎ, Liùjiǎ shifts, its divination is without constancy. Therefore at Jìnjiù the oxen roared and indeed there was a western army, at Hóngjiā the stones drummed, calling then there were troops, not only nearby to the chickens and pheasants.” Jìlóng said: “Lǔ Zhāo-gōng Eighth Year [534 BC] there was a stone that spoke in Jìn, Shīkuàng believed that enacting affairs was not timely, that complaints and slanders were moving among the people, so that something that did not speak yet spoke. Was this reasoning correct or not?” Lù said: “Jìn [Duke] Píng was extravagant, raising and decorating palace residences, cutting down forests and trees, breaking apart metal and stone, the people’s strength was exhausted, complaints reaching the mountains and ponds, spirits pained and people moved, two essences together created, metal and stone uniting aura, then transformed into mouth and tongue, the strangeness of mouth and tongue, moved in a spirit stone. The zhuàn states: ‘Disparage the hundred surnames, decorate the city walls, then metal does not follow leather.’ This is the saying.” Jìlóng respected and praised, keeping Lù through several days. Lù divined a hunt and was verified, Jìlóng said: “Though you are divine and profound, yet do not collect many things, how are you able to all know of them?” Lù said: “I with Heaven and Earth share spirit, yarrow and toirtoise communicate with spirits, embrace Sun and Moon and roam the dim and dark, reaching transformations and viewing the not yet occurred, all the more these nearby objects, are they able to screen intelligence?” Jìlóng greatly laughed: “Since you are not modest, you also will lose the near.” Lù said: “You have not once yet recognized modest speech, how are you able to discuss the ways? Heaven and Earth are then the hexagrams of Qián and Kūn, yarrow and turtle then are the calculations of divination, Sun and Moon are the images of Lí and Kǎn. Transformations are the lines of yīn and yáng. Dim and dark are the origins of spiritual transformation, the not yet occurred then are the antecedent of the remote darkness, these all are the ordered webs of the Zhōu Yì, how am I not modest?” Jìlóng therefore took thirteen kinds of things, wishing to defeat him, Lù in guessing them was all correct. Jìlóng then sighed and said: “A composer is called sagely, a conveyor is called enlightened; what to call this?”

〔一〕 輅別傳曰:清河令徐季龍,字開明,有才機。與輅相見,共論龍動則景雲起,虎嘯則谷風至,以為火星者龍,參星者虎,火出則雲應,參出則風到,此乃陰陽之感化,非龍虎之所致也。輅言:「夫論難當先審其本,然後求其理,理失則機謬,機謬則榮辱之主。若以參星為虎,則谷風更為寒霜之風,寒霜之風非東風之名。是以龍者陽精,以潛為陰,幽靈上通,和氣感神,二物相扶,故能興雲。夫虎者,陰精而居於陽,依木長嘯,動於巽林,二氣相感,故能運風。若磁石之取鐵,不見其神而金自來,有徵應以相感也。況龍有潛飛之化,虎有文明之變,招雲召風,何足為疑?」季龍言:「夫龍之在淵,不過一井之底,虎之悲嘯,不過百步之中,形氣淺弱,所通者近,何能〈氵剽〉景雲而馳東風?」輅言:「君不見陰陽燧在掌握之中,形不出手,乃上引太陽之火,下引太陰之水,噓吸之間,煙景以集。苟精氣相感,縣象應乎二燧;苟不相感,則二女同居,志不相得。自然之道,無有遠近。」季龍言:「世有軍事,則感雞雉先鳴,其道何由?復有他占,惟在雞雉而巳?」輅言:「貴人有事,其應在天,在天則日月星辰也。兵動民憂,其應在物,在物則山林鳥獸也。夫雞者兌之畜,金者兵之精,雉者離之鳥,獸者武之神,故太白揚輝則雞鳴,熒惑流行則雉驚,各感數而動。又兵之神道,布在六甲,六甲推移,其占無常。是以晉柩牛呴,果有西軍,鴻嘉石鼓,鳴則有兵,不專近在於雞雉也。」季龍言:「魯昭公八年,有石言於晉,師曠以為作事不時,怨讟動於民,則有非言之物而言,於理為合不?」輅言:「晉平奢泰,崇飾宮室,斬伐林木,殘破金石,民力既盡,怨及山澤,神痛人感,二精並作,金石同氣,則兌為口舌,口舌之妖,動于靈石。傳曰輕百姓,飾城郭,則金不從革,此之謂也。」季龍欽嘉,留輅經數日。輅占獵既驗,季龍曰:「君雖神妙,但不多藏物耳,何能皆得之?」輅言:「吾與天地參神,蓍龜通靈,抱日月而游杳冥,極變化而覽未然,況茲近物,能蔽聰明?」季龍大笑,「君既不謙,又念窮在近矣。」輅言:「君尚未識謙言,焉能論道?夫天地者則乾坤之卦,蓍龜者則卜筮之數,日月者離坎之象,變化者陰陽之爻,杳冥者神化之源,未然者則幽冥之先,此皆周易之紀綱,何僕之不謙?」季龍於是取十三種物,欲以窮之,輅射之皆中。季龍乃嘆曰:「作者之謂聖,述者之謂明,豈此之謂乎!」

Lù accompanied the army going west, passed below Guànqiū Jiǎn’s tomb, leaned on a tree and sorrowfully groaned, his vitality not happy. Someone asked his reason, Lù said: “Though the forests and trees are luxuriant, no form can last; though the stele eulogy is beautiful, no posterity can be maintained. Xuánwǔ hides head, Cānglóng without feet, Báihǔ bites corpses, Zhūqué grieves and weeps, the four dangers thus prepared, law will exterminate clan. In no more than two years, its answer will arrive.” In the end it was as said.

Later he obtained leave, passed Qīnghé’s Administrator Ní. At the time was drought, Ní asked Lù when it would rain, Lù said: “This evening it will rain.” At the time the sun was shining and parching, clear day without forms [of clouds], the office deputies and directors were seated, and all said it was not so. Reaching the strike of one, the stars and moon all vanished, wind and clouds all rose, and indeed became fast rain. Therefore Ní greatly prepared a host’s ceremonies, and together made merry. (1)


  • (1) Lù Biézhuàn states: Lù with Ní [Administrator of] Qīnghé met one another, and at once he predicted the time of rain, Ní still did not yet believe it. Lù said: “That the creator of change is able to be a god, is to not hurry and yet be fast, to not go and yet arrive. Sixteenth Day Rénzǐ, directly filled, the Bì star’s center already has water aura, the issuing of water aura, moves to Mǎochén, this is the answer of certain arrival. Also Heaven yesterday dispatched summons on the Five Planets, spreading out star symbls, stabbing down to east Jǐng [constellation], reporting command to south Jī [constellation], sending to summon the Thunder Lord, Lightning Mother, Wind Elder, Rain Master, the various peaks spit out yīn, the multitudes of streams arouse essence, Yúnhàn [Milky Way] bequeaths moisture, Jiāolóng swallows spirits, shining shining red lightning, spitting and chewing dim and dark, flourishing thunder, breahing rain essence, flying valley winds, the Six Directions all the same, between coughing and spitting, grading objects in flowing form. Heaven has constant timing, the way has the self-natural, not enough to be difficult.” Ní said: “The speech is high but the faith is little, may we impose on you.” Therefore he then kept Lù and went to invite the office deputy and Qīnghé Magistrate. If in the night it rained then they would feast on two hundred jīn of calf meat, if it did not rain he would stay ten days. Lù said: “Do not go back on your words!” From day toward evening, there was no cloud aura, everyone all scoffed at Lù, Lù said: “Atop the trees already there are the young girl [west] winds, between the trees there are yīn birds harmonizing calls. Also the young boy [northeast] wind rises, the multitudes of birds harmonizing flight, the answer has arrived.” Immediately indeed there were gèn [northeast] winds and calling birds. The sun had not yet set, the southeast had a mountain cloud as a tower rising. After evening, thunder shook the heavens. Reaching the strike of one, the stars and moon all vanished, winds and clouds all rose, dark aura on four sides joined, great rain as a river poured. Ní provoked Lù saying: “It is only a mistaken accuracy, it is not divine.” Lù sad: “Mistaken accuracy with Heaven’s timing, is it not also a labor?”

〔一〕 輅別傳曰:輅與倪清河相見,既刻雨期,倪猶未信。輅曰:「夫造化之所以為神,不疾而速,不行而至。十六日壬子,直滿,畢星中已有水氣,水氣之發,動於卯辰,此必至之應也。又天昨檄召五星,宣布星符,刺下東井,告命南箕,使召雷公、電母、風伯、雨師,群嶽吐陰,眾川激精,雲漢垂澤,蛟龍含靈,朱電,吐咀杳冥,殷殷雷聲,噓吸雨靈,習習谷風,六合皆同,欬唾之間,品物流形。天有常期,道有自然,不足為難也。」倪曰:「譚高信寡,相為憂之。」於是便留輅,往請府丞及清河令。若夜雨者當為啖二百斤犢肉,若不雨當住十日。輅曰:「言念費損!」至日向暮,了無雲氣,眾人並嗤輅。輅言:「樹上已有少女微風,樹間又有陰鳥和鳴。又少男風起,眾鳥和翔,其應至矣。」須臾,果有艮風鳴鳥。日未入,東南有山雲樓起。黃昏之後,雷聲動天。到鼓一中,星月皆沒,風雲並興,玄氣四合,大雨河傾。倪調輅言:「誤中耳,不為神也。」輅曰:「誤中與天期,不亦工乎!」

Zhèngyuán Second Year [255], his younger brother Chén spoke to Lù saying: “The General-in-Chief [Sīmǎ Shī or Sīmǎ Zhāo] treats you with generous intentions, do you hope for riches and honor?” Lù had a long sigh and said: “I personally understand there are limits, however Heaven gave me talent and enlightenment, not giving me years of life, I fear between forty seven and eight, I will not see my daughters married off and my sons marry. If I am able to escape this, I wish to be a Luòyáng Magistrate, and can have the roads be without picking up lost things, beating drums not sound. Yet I fear I will go to Tàishān to govern the ghosts, and will not be able to govern living people, what of it?” Chén asked his reason, Lù said: “Atop my forehead is without growing bone, my eyes are without holding vitality, my nose without bridge, my feet without root, my back without the three plates, my belly without the three sizes, this all are proof of not being long-lived. Also my life began in the Yín [moon], and also on the night of a lunar eclipse I was born. Heaven has constant calculations, and cannot be violated, only men do not know. I from beginning to end have appraised the dead of over a hundred people, and generally been without mistake.” That year Eighth Moon, became Minister Treasurer’s Deputy. Next Year Second Moon died, his years forty-eight. (1)


  • (1) Lù Biézhuàn states: He had enlightened talent, encountered the shifting of vermillion yáng, at the time his fame and influence were awe-inspiring and abundant, like fire in fierceness and wind in speed. Of scholars of the same street, none did not like branches attach and leaves connect. The guest reatiners like clouds, and without care of how many they all were given food. The guests without care of noble or lowly he inquired after with courtesy. The capital city crowded continuoulsy, not only disciples subitting to his fame and influence and nothing more, but also embracing his virtue. If he had not prematurely died, Lù’s glory and splendor would not be what the world could measure. His younger brother Chén once wished to follow Lù in studying divination and looking up to observe matters, Lù said: “You cannot be taught. In divination those not of utmost vitality cannot see its calculations, those not of utmost ingenuity cannot observe its ways. The Xiàojīng, Shī and Lún are enough to become the Three Excellencies, there is no use in knowing this [diviation].” Therefore he then stopped. Of his junior relatives there were none able to pass on his techniques. Chén’s narration states: “The scholars of Jìn and Wèi saw that Lù’s ways and techniques were divine and ingenious, his divinations verified without mistakes, believing he had calculations from secret books and image shells. I Chén in every time seeing Lù’s books and narratives, there were only the Yì Lín, Fēng Jué, and Niǎo Míng, Yǎng Guàn Xīng, books of over thirty scrolls, what all the world has. However Lù alone in the Minister Treasurer Office Residences was without family members and junior relatives accompanying him, at the time of his death, those that enjoyed the strange and did not mourn stole Lù’s books, only leaving the Yì Lín, Fēng Jué, Niǎo Míng books back. Technique calculations have a hundred and several tens of schools, their books are in several thousand scrools, the books are not few. However the world has few famed people, all because they have no talents, not because they have no books. Péi [Inspector of] Jì province, Hé [Yàn] and Dèng [Yáng] two Secretariat Documnters, and my hometown’s Minister of Ceremonies Liú and Yǐngchuān brothers, because Lù was endowed with heavenly talent, understood the ways of yīn and yáng, the situations of good and bad fortune, all obtaining their origins, therefore waded after his flow, also did not criticize, always submitting to him. Lù himself said that with these five gentlemen together conversing caused people’s vitality and spirit to purify and develop, at twilight not resting or sleeping. From these on down, only in day time they wished to sleep. Also he himself said in the world there was nothing he desired, he only wished to be able to with Lǔ Zǐshèn, Zhèng Pízào, Jìn Bǔyǎn, Sòng Zǐwéi, Chǔ Gāngōng, Wèi Shíshēn together ascend the Língtái, unroll the Shéntù, walk the Sānguāng, understand calamities and strangeness, divine with yarrow and tortoise, determine doubts, and he would have no regrets. I Chén not due to ignorance and shallowness was able to take advantage of the close relation of shared womb, repeatedly with Lù had consultations and discussions. Reach to distinguishing human character, analyzing good and bad, discussing near meanings, toying with crooked and straight, clumsy and not skilled. If laying out the canons of the Huáng and Xī, raising the statements of Wén and Kǒng, revolving and flowing the five planets, weaving the three degrees, mouth full and voice overflowing, subtle speech as wind gathering, like looking up to gaze to flying geese, floating on so and disappearing away, like looking down to overlook a deep creek, somber so and vanishing; pressuring to attack and criticize [him], and one lost its extremities; wishing to receive study and seek ways, searching was bewildered and confused, none not wringing wrists and hammering fingers, chasing echoes and ever sighing. In the past Jīng Fáng though was skilled in stalk divination and divining winds, in the end he did not escape disaster, but Lù himself knew at forty-eight he would perish, and could be said to be an enlightened sage that surpassed [Jīng Fáng]. Also Jīng Fáng’s eyes saw factions of unexpected slander, ears hear the sounds of black flies, his to-the-face remonstrations were not followed, and yet the roads were crowded. Lù resided in the time of Wèi and Jìn, hid his wisdom with simplicity, his rolling up or unfolding was timely, ingenuity not see and sought, stupidity not seen and bequeathed, and it can be seen his knowledge of the minute was more profound [than Jīng Fáng]. Jīng Fáng above did not measure the master of ten thousand chariots, below did not avoid the followers of flattery, wishing to with Heaven’s signs and vast patterns profit the state and profit himself, was destitute and could not be employed, in the end entrapped in great punishment, and could be said to be a dried up turtle’s remaining wisdom, the last light of a grease candle, how is it not a tragedy! The world’s people often believe Lù of the class of Jīng Fáng, I Chén do not dare agree. As for looking up to examine the stars, looking down to determine good and bad fortune, distant times not erring in years, recent times not erring in days and moons, I Chén believe the ingenuity of Gān and Shí were not his superior. In guessing the covered and naming objects, sight techniques flowing speed, Dōngfāng Shuò did not surpass him. In watching bone forms and investigating noble and lowly, viewing facial expression and knowing life and death, Xǔ Fù and Táng Jǔ did not exceed him. If in scanning wind and aura and exploring subtle signs, listening to bird calls and knowing spiritual pivots, also he was exceptional out of the whole generation. Supposing Lù had reached out in office and become a leading chancellor and powerful miniter, fertile fat flowing to enlighten the era, flowery splendor arranged in bamboo and silk, it would have caused the hidden to all be verified, secret speech to not be omitted, after a thousand ages, those with the way would certainly believe in and honor him, those without the way would certainly doubt and suspect him; the believers with ingenuity suprass authenticity, ingenuity with divinity unite, obtaining divinity there is nothing that confuses. A regret Lù’s talent was long but life short, his ways noble but time lowly, the close worthy but the distant hidden, not declared by good historians, but by his lowly younger brother witnessed and narrated, both personally ignorant and muddled, and also coming from far away, the recorded divination matters, though I do not know the base hexagrams, I’ve sorted and arranged the remainders, out of ten obtaining two. As for looking up to observe the planets, seaking of Wèi and Jìn’s rise and fall, and the five phasing floting and sinking, warfare disasters and strangeness, out of ten not reaching one. Without a source how does one achieve a river? Without a root how does one hang down glorious flowers? Though autumn crysanthemums can be impressive, they do not match spring flowers, overlooking writings fervent, in prostration using sorrow and shame. Future gentlemen, by fortune use the high and enlightened to seek his meanings. Formerly Mèng [Inspector of] Jīngzhōu was Ranked Personnel Manager of Agriculture, once asked my late elder brother, that in the past Dōngfáng Shuò in guessing the covered obtained what hexagrams to know it was a gecko and lizard two things. My late elder brother at this secured hexagram and produced signs, statements described intertwining, subtle meanings heroically rising, changs mutually advancing, uniting at Chénsì, dividing dragon and snake, each causing there to have reason. After the speaking ended, Mèng Jīngzhōu for a long time sighed and said: ‘I have heard your discussion, its vitality soaring and leaping, almost wishing to fly and scatter, how can it be as broad and deep as this!'”
  • Your Servant Sōngzhī notes: Chén’s mentioned same hometown’s Minister of Ceremonies Liú was speaking of Liú Shí. Chén compiled Lù’s biography, [Liú] Shí at the time was Minsiter of Ceremonies, Yǐngchuān then was Shí’s younger brother Zhì. Shí and Zhì both for classicist learning were famed, no ability to explain them. Shìyǔ appraises Shí as extensive in debate, but not enough to be in the sort as Péi and Hé. Also, note Lù himself said ‘my life was on yín,’ then he in Jiàn’ān Fifteenth Year [209] was born. Reaching to Zhèngshǐ Ninth Year [248] he should have been thirty-nine, but the biography says thirty-six, and in Zhèngyuán Third Year [256] died, and should have been forty-seven, the biography says forty-eight, all not in agreement. Recently there was a Yán Xùbó, named Zuǎn, investigating the sublte and understanding objects, having a good historian’s air. He for Heaven’s Under mended the lost, and I dare have his report arranged to the left sheet, all followed and received from great men and former sages, sufficient to be selected and believed, hoping to avoid empty and false ridicule:
  • Once the Minsiter of Ceremonies Liú spoken of in Chén’s biography said: “Lù first meeting with reputation was due to for a neighboring woman divining a lost ox, saying it should be in a west side destitute wall, hanging head facing up. Instructed the woman to go look among the various burial mounds, and indeed found the ox. The woman because of this believed he had hidden the ox himself, reported to the officials to investigate the case, and so  was known for his technique knowledge, and therefore Péi Jìzhōu then heard of it.” Also said: “In the road there was a petty man who lost his wife, Lù for him divined, instructing him to tomorrow morning at Dōngyáng city gate watch for someone carrying a pig and with him fight. Doing as said, the pig ran away, and they together chased it. The pig entered someone’s house, breaking the owner’s pot, the woman from inside the pot came out.” Marquis Liú spoke of very many of this sort, what Chén recorded was only one to two out of ten. Marquis Liú says: “Chén was a Filial and Incorrupt candidate.”
  • Internal Documents Director Scribe Jǐ Xuánlóng was Lù’s fellow townsman, saying: “[When] Lù was in town, once he watched a distant neighbor, the owner suffered repeated fires. Lù divined, and instructed him to tomorrow at the south street go up to spy, that there would be a horn scarf scholar, harnessing a black ox old carriage. He must invite and keep him to serve as guest and host, and by this it would eliminate it [the fires]. So he followed Lù’s warnings. The scholar had an urgency and asked to leave, did not listen, and so was kept for the night, his thoughts were greatly not at ease, believing it was ploting against him. The host left and went inside [his own room], the scholar then drew saber and went out the gates, leaning between two firewood piles, and leaning and standing he fell asleep. Suddenly there was a small thing directly coming by in front of him, like a beast, in hits hand holding fire, and also mouth blowing it. The scholar was alarmed, raised saber and chopped, exactly cutting its waist, looking at it then it was a fox. From then on the owner no longer had [fire] disasters.”
  • Former Chángguǎng Administrator Chén Chéngyòu orally received City Gate Colonel Huà Chángjùn report, saying: “In the past when his father was Qīnghé Administrator, he summoned Lù to be a scribe, Jùn and he were both young and small, later as they were of the same hometown, he thus gave him special kindness and attention, always with him shared carriage in going about, all understanding his affairs. What he said that was verified was three times as in his biography. Chén both had little talent, and also his age was small, and also he was mostly at the hometown, and therefore he was all the more not detailed. Chén in serving in office reached provincial registrar and department attending official, at the beginning of Tàikāng he died.”
  • Jùn also said: “Lù’s divinations also were not all correct, out of ten he got seven to eight, I Jùn asked him the reason, Lù said: ‘The reasoning is without mistake, the one who comes to divine sometimes in speech is not enough to explain the facts, and therefore causes this.’ City Gate [Colonel] Huà’s wife was Wèi’s former Excellency of Works Zhuō prefectur’s Excellency Lù’s daughter, obtained illness, and for continuous years did not recover. Huà’s family at the time resided below the west city wall in Nánchán borough, three barns to its southeast. Lù divined that there would be a master from the east coming who himself said he could treat it, and to then listen to and test him, and they certainly would be able obtain his strength. Later in no time there was a southern campaign and a stable hand who was supposed to fill in as an armored soldier came to visit Excellency Lù, claiming to be able to treat his daughter. His excellency at once memorialized to request to keep him, specially sending his son to lead him to the Huà clan to treat the illness, first using powder drugs, later again using pill treatments, soon there was an effect, at once memorialized to remove his stablehand status and have him fill in the Grand Physicians.”
  • Also said: “When following Lù’s father to Lìcáo, there was a garrison civilian under his government that caught a deer, that morning he walked back, saw fur and blood where someone had stolen the deer, and came to visit the office to report to Lù, Lù for him divined and said: ‘The thief is in your east alley’s third family. You directly go in front of the gates, watch for when there are no people, take a roof tile, secretly dig out the the house’s east head’s seventh beam, place the tile beneath it, and in no more than tomorrow’s meal time, they will themselves send it back to you.’ That night, the thief’s father suffered a headache, strongly hot and bothersome pain, and so also came to visit Lù for divination. Lù for him expelled evil spirits, and the thief all confessed. Lù told him carry the skin and meat and secretly return it to its former place, and the illness would on its own heal. Then he secretly instructed the deer owner to go take it, and also told him to go to where he was before and lift the beam to remove the tile. The thief’s father’s illness ended. Also among the Commandant Internal Manager Scribes there was someone who lost something, Lù had him in the next morning go look outside the temble gates, there he would meet one man, have him point to heaven and draw on earth, raise hands in four directions, and on his own he would obtain it. In the evening he indeed obtained his former thing.”

〔一〕 輅別傳曰:既有明才,遭朱陽之運,于時名勢赫奕,若火猛風疾。當塗之士,莫不枝附葉連。賓客如雲,無多少皆為設食。賓無貴賤,候之以禮。京城紛紛,非徒歸其名勢而已,然亦懷其德焉。向不夭命,輅之榮華,非世所測也。弟辰嘗欲從輅學卜及仰觀事,輅言:「卿不可教耳。夫卜非至精不能見其數,非至妙不能睹其道,孝經、詩、論,足為三公,無用知之也。」於是遂止。子弟無能傳其術者。辰敘曰:「夫晉、魏之士,見輅道術神妙,占候無錯,以為有隱書及象甲之數。辰每觀輅書傳,惟有易林、風角及鳥鳴、仰觀星書三十餘卷,世所共有。然輅獨在少府官舍,無家人子弟隨之,其亡沒之際,好奇不哀喪者,盜輅書,惟餘易林、風角及鳥鳴書還耳。夫術數有百數十家,其書有數千卷,書不少也。然而世鮮名人,皆由無才,不由無書也。裴冀州、何、鄧二尚書及鄉里劉太常、潁川兄弟,以輅稟受天才,明陰陽之道,吉凶之情,一得其源,遂涉其流,亦不為難,常歸服之。輅自言與此五君共語使人精神清發,昏不暇寐。自此以下,殆白日欲寢矣。又自言當世無所願,欲得與魯梓慎、鄭裨灶、晉卜偃、宋子韋、楚甘公、魏石申共登靈臺,披神圖,步三光,明災異,運蓍龜,決狐疑,無所復恨也。辰不以闇淺,得因孔懷之親,數與輅有所諮論。至於辨人物,析臧否,說近義,彈曲直,拙而不工也。若敷皇、羲之典,揚文、孔之辭,周流五曜,經緯三度,口滿聲溢,微言風集,若仰眺飛鴻,漂漂兮景沒,若俯臨深溪,杳杳兮精絕;偪以攻難,而失其端,欲受學求道,尋以迷昏,無不扼腕椎指,追響長歎也。昔京房雖善卜及風律之占,卒不免禍,而輅自知四十八當亡,可謂明哲相殊。又京房目見遘讒之黨,耳聽青蠅之聲,面諫不從,而猶道路紛紜。輅處魏、晉之際,藏智以朴,卷舒有時,妙不見求,愚不見遺,可謂知幾相邈也。京房上不量萬乘之主,下不避佞諂之徒,欲以天文、洪範,利國利身,困不能用,卒陷大刑,可謂枯龜之餘智,膏燭之末景,豈不哀哉!世人多以輅疇之京房,辰不敢許也。至於仰察星辰,俯定吉凶,遠期不失年歲,近期不失日月,辰以甘、石之妙不先也。射覆名物,見術流速,東方朔不過也。觀骨形而審貴賤,覽形色而知生死,許負、唐舉不超也。若夫疏風氣而探微候,聽鳥鳴而識神機,亦一代之奇也。向使輅官達,為宰相大臣,膏腴流於明世,華曜列乎竹帛,使幽驗皆舉,祕言不遺,千載之後,有道者必信而貴之,無道者必疑而怪之;信者以妙過真,夫妙與神合者,得神無所惑也。恨輅才長命短,道貴時賤,親賢遐潛,不宣於良史,而為鄙弟所見追述,既自闇濁,又從來久遠,所載卜占事,雖不識本卦,捃拾殘餘,十得二焉。至於仰觀靈曜,說魏、晉興衰,及五運浮沉,兵革災異,十不收一。無源何以成河?無根何以垂榮?雖秋菊可採,不及春英,臨文慷慨,伏用哀慚。將來君子,幸以高明求其義焉。往孟荊州為列人典農,嘗問亡兄,昔東方朔射覆得何卦,正知守宮、蜥蜴二物者。亡兄於此為安卦生象,辭喻交錯,微義豪起,變化相推,會於辰巳,分別龍蛇,各使有理。言絕之後,孟荊州長歎息曰:『吾聞君論,精神騰躍,殆欲飛散,何其汪汪乃至於斯邪!』」臣松之案:辰所稱鄉里劉太常者,謂劉寔也。辰撰輅傳,寔時為太常,潁川則寔弟智也。寔、智並以儒學為名,無能言之。世語稱寔博辯,猶不足以並裴、何之流也。又案輅自說,云「本命在寅」,則建安十五年生也。至正始九年,應三十九,而傳云三十六,以正元三年卒,應四十七,傳云四十八,皆為不相應也。近有閻續伯者,名纘,該微通物,有良史風。為天下補綴遺脫,敢以所聞列于篇左。皆從受之於大人先哲,足以取信者,冀免虛誣之譏云爾。嘗受辰傳所謂劉太常者曰:「輅始見聞,由於為鄰婦卜亡牛,云當在西面窮牆中,縣頭上向。教婦人令視諸丘冢中,果得牛。婦人因以為藏己牛,告官案驗,乃知以術知,故裴冀州遂聞焉。」又云:「路中小人失妻者,輅為卜,教使明旦於東陽城門中伺擔豚人牽與共鬥。具如其言,豚逸走,即共追之。豚入人舍,突破主人甕,婦從甕中出。」劉侯云甚多此類,辰所載纔十一二耳。劉侯云:「辰,孝廉才也。」中書令史紀玄龍,輅鄉里人,云:「輅在田舍,嘗候遠鄰,主人患數失火。輅卜,教使明日於南陌上伺,當有一角巾諸生,駕黑牛故車,必引留,為設賓主,此能消之。即從輅戒。諸生有急求去,不聽,遂留當宿,意大不安,以為圖己。主人罷入,生乃把刀出門,倚兩薪積閒,側立假寐。欻有一小物直來過前,如獸,手中持火,以口吹之。生驚,舉刀斫,正斷要,視之則狐。自此主人不復有災。」前長廣太守陳承祐口受城門校尉華長駿語云:「昔其父為清河太守時,召輅作吏,駿與少小,後以鄉里,遂加恩意,常與同載周旋,具知其事。云諸要驗,三倍於傳。辰既短才,又年縣小,又多在田舍,故益不詳。辰仕宦至州主簿、部從事,太康之初物故。」駿又云:「輅卜亦不悉中,十得七八,駿問其故,輅云:『理無差錯,來卜者或言不足以宣事實,故使爾。』華城門夫人者,魏故司空涿郡盧公女也,得疾,連年不差。華家時居西城下南纏里中,三廄在其東南。輅卜當有師從東方來,自言能治,便聽使之,必得其力。後無何,有南征廄騶,當充甲卒,來詣盧公,占能治女郎。公即表請留之,專使其子將詣華氏療疾,初用散藥,後復用丸治,尋有效,即奏除騶名,以補太醫。」又云:「隨輅父在利漕時,有治下屯民捕鹿者,其晨行還,見毛血,人取鹿處來詣廄告輅,輅為卦語云:『此有盜者,是汝東巷中第三家也。汝徑往門前,伺無人時,取一瓦子,密發其碓屋東頭第七椽,以瓦著下,不過明日食時,自送還汝。』其夜,盜者父病頭痛,壯熱煩疼,然亦來詣輅卜。輅為發祟,盜者具服。輅令擔皮肉藏還者故處,病當自愈。乃密教鹿主往取。又語使復往如前,舉椽棄瓦。盜父病差。又都尉治內史有失物者,輅使明晨於寺門外看,當逢一人,使指天畫地,舉手四向,自當得之。暮果獲於故處矣。」

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