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Zhìlín 志林 (The Forest of Records), written by Yu Xi 虞喜 of Jin.

DescriptionEdit

Fragments in Records of the Three KingdomsEdit

Book of Wu 1 - Biography of Sun JianEdit

  1. 虞喜《志林》曰:天子六璽者,文曰「皇帝之璽」、「皇帝行璽」、「皇帝信璽」、「天子之璽」、「天子行璽」、「天子信璽」。此六璽所封事異,故文字不同。《獻帝起注》云「從河上還,得六玉璽於閣上」,此之謂也。傳國璽者,乃漢高祖所佩秦皇帝璽,世世傳受,號曰傳國璽。案傳國璽不在六璽之數,安得總其說乎?應氏《漢官》、皇甫《世紀》,其論六璽,文義皆符。漢宮傳國璽,文曰「受命于天,既壽且康」。「且康」「永昌」,二字為錯,未知兩家何者為得。金玉之精,率有光氣,加以神器祕寶,輝耀益彰,蓋一代之奇觀,將來之異聞,而以不解之故,強謂之偽,不亦誣乎!陳壽為破虜傳亦除此說,俱惑起居注,不知六璽殊名,與傳國為七者也。吳時無能刻玉,故天子以金為璽。璽雖以金,於文不異。吳降而送璽者送天子六璽,曩所得玉璽,乃古人遺印,不可施用。天子之璽,今以無有為難,不通其義者耳。
  2. Yu Xi's Zhilin states: “The six imperial seals had the following inscriptions: "The seal of the Emperor", "The seal of action of the Emperor", "The seal of credence of the Emperor", "The seal of the Son of Heaven", "The seal of action of the Son of Heaven", and "The seal of credence of the Son of Heaven". Each of the six seals was used for a different purpose, so their inscriptions were not the same. When the Xiandi qiju zhu says that "The Son of Heaven came back from the Yellow River, and the six seals were found in the harem apartments", these are what he was talking about.
    The Great Seal of State, however, is the seal of the Qin emperors that Emperor Gao of Han wore at his waist. It was handed down from generation to generation and was known as Chuanguo Xi (Seal Which Transmits the State). Note that the Great Seal of State was not coutned among the six seals, so how can we discuss them in the same category?
    The Han guan [yi] by Ying Shao and the [Diwang] shiji by Huangfu both discuss the six seals and their descriptions agree.
    According to Han guan, the Great Seal of the State had the inscription "For the one who receives the mandate from Heaven, may he live long and prosper". The two phrases "and prosper" and "and prosper forever" are confusing; we cannot tell which of the two versions is correct.
    Gold and jade in their pure state each have a light of their own, and if they are in the form of a sacred object or a mysterious treasure then they would shine still more brightly. This is the remarkable sight of the age and will become a great tale for future times. To call something false just because it cannot be explained, that is surely going too far.
    When Chen Shou wrote the Polu zhuan (Sun Jian's biography), he left out this story. He was evidently doubtful of the [account in the Xiandi] qiju zhu. He did not realize that the six seals were quite different, and that the Great Seal of the State was a seventh seal.
    During the time of the Wu, there was no one who was good at carving jade, and so the emperors used gold for their seals, but though the seals were made of gold there was no difference in the inscriptions. When Wu surrendered and handed over the seals, the handed over the six seals of the emperors. The jade seal which Sun Jian had obtained earlier, however, and which had been left by the men of the past, was unfit for use. Anyone who finds it difficult to explain the fact of the missing seal does not understand this point.
  3. 《志林》曰:堅有五子:策、權、翊、匡,吳氏所生;少子朗,庶生也,一名仁。
  4. Zhilin states: “Jian had five sons: Ce, Quan, Yi and Kuang were born by his wife of the Wu clan. His youngest son Lang was born by a concubine; Sun Lang had the second personal name Ren.

Book of Wu 1 - Biography of Sun CeEdit

  1. 。《志林》曰:初順帝時,琅邪宮崇詣闕上師于吉所得神書於曲陽泉水上,白素朱界,號太平青領道,凡百餘卷。順帝至建安中,五六十歲,于吉是時近已百年,年在耄悼,禮不加刑。又天子巡狩,問百年者,就而見之,敬齒以親愛,聖王之至教也。吉罪不及死,而暴加酷刑,是乃謬誅,非所以為美也。喜推考桓王之薨,建安五年四月四日。是時曹、袁相攻,未有勝負。案夏侯元讓與石威則書,袁紹破後也。書云:「授孫賁以長沙,業張津以零、桂。」此為桓王於前亡,張津於後死,不得相讓,譬言津之死意矣。

Book of Wu 2 - Biography of Sun QuanEdit

  1. 《志林》曰:土行以辰臘,得其數矣。土盛於戌,而以未祖,其義非也。土生於未,故未為坤初。是以月令:建未之月,祀黃精於郊,祖用其盛。今祖用其始,豈應運乎?
  2. 《志林》曰:吳之創基,邵為首相,史無其傳,竊常怪之。嘗問劉聲叔。聲叔,博物君子也,云:「推其名位,自應立傳。項竣、吳孚時已有注記,此云與張惠恕不能。後韋氏作史,蓋惠恕之黨,故不見書。」
  3. 《志林》曰:吳王糾駮郊祀之奏,追貶匡衡,謂之俗儒。凡在見者,莫不慨然以為統盡物理,達於事宜。至於稽之典籍,乃更不通。毛氏之說云:「堯見天因邰而生后稷,故國之於邰,命使事天。」故詩曰:「后稷肇祀,庶無罪悔,以迄于今。」言自后稷以來皆得祭天,猶魯人郊祀也。是以棫樸之作,有積燎之薪。文王郊酆,經有明文,匡衡豈俗,而枉之哉?文王雖未為天子,然三分天下而有其二,伐崇戡黎,祖伊奔告。天既棄殷,乃眷西顧,太伯三讓,以有天下。文王為王,於義何疑?然則匡衡之奏,有所未盡。按世宗立甘泉、汾陰之祠,皆出方士之言,非據經典者也。方士以甘泉、汾陰黃帝祭天地之處,故孝武因之,遂立二畤。漢治長安,而甘泉在北,謂就乾位,而衡云:「武帝居甘泉,祭于南宮」,此既誤矣。祭汾陰在水之脽,呼為澤中,而衡云「東之少陽」,失其本意。此自吳事,於傳無非,恨無辨正之辭,故矯之云。脽,音誰,見《漢書音義》。

Book of Wu 5 - Biography of Lady WuEdit

  1. 《志林》曰:按會稽貢舉簿,建安十二年到十三年闕,無舉者,云府君遭憂,此則吳后以十二年薨也。八年九年皆有貢舉,斯甚分明。

Book of Wu 6 - Biography of Sun KuangEdit

  1. 朗之名位見《三朝錄》及虞喜《志林》也。

Book of Wu 8 - Biography of Yan JunEdit

  1. 《志林》曰:權又試畯騎,上馬墮鞍。

Book of Wu 19 - Biography of Zhuge KeEdit

  1. 《志林》曰:初權病篤,召恪輔政。臨去,大司馬呂岱戒之曰:「世方多難,子每事必十思。」恪答曰:「昔季文子三思而後行,夫子曰『再思可矣』,今君令恪十思,明恪之劣也。」岱無以答,當時咸謂之失言。虞喜曰:夫託以天下至重也,以人臣行主威至難也,兼二至而管萬機,能勝之者鮮矣。自非採納群謀,詢于芻蕘,虛己受人,恆若不足,則功名不成,勳績莫著。況呂侯國之先耆,智度經遠,而甫以十思戒之,而便以示劣見拒,此元遜之疏,乃機神不俱者也。若因十思之義,廣諮當世之務,聞善速於雷動,從諫急於風移,豈得隕首殿堂,死凶豎之刃?世人奇其英辯,造次可觀,而哂呂侯無對為陋,不思安危終始之慮,是樂春藻之繁華,而忘秋實之甘口也。昔魏人伐蜀,蜀人禦之,精嚴垂發,六軍雲擾,士馬擐甲,羽檄交馳,費禕時為元帥,荷國任重,而與來敏圍碁,意無厭倦。敏臨別謂禕:「君必能辦賊者也。」言其明略內定,貌無憂色,況長寧以為君子臨事而懼,好謀而成者。且蜀為蕞爾之國,而方向大敵,所規所圖,唯守與戰,何可矜己有餘,晏然無戚?斯乃性之寬簡,不防細微,卒為降人郭脩所害,豈非兆見於彼而禍成於此哉?往聞長寧之甄文偉,今睹元遜之逆呂侯,二事體同,故並而載之,可以鏡誡于後,永為世鑒。

NotesEdit

  • Also known as 志林新書 Zhìlín xīnshū

ReferencesEdit

SourcesEdit

  • Chen Shou 陳壽 (233–297). Sanguo zhi 三國志 “Records of the Three Kingdoms”, with official commentary compiled by Pei Songzhi 裴松之 (372-451).
  • Cutter, Robert Joe and William Gordon Crowell. Empresses and Consorts - Selections from Chen Shou's Records of the Three States with Pei Songzhi's Commentary. Honolulu: University of Hawai'i Press, 1999.

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