高士傳
Date: 2007-12-21T00:00:00+00:00
Keywords: National characteristics; Chinese; China -- Biography

The Project Gutenberg eBook of 高士傳

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Title: 高士傳

Author: Mi Huangfu

Release date: December 21, 2007 [eBook #23948]

Language: Chinese

Credits: Produced by Yow Rong Chen

*** START OF THE PROJECT GUTENBERG EBOOK 高士傳 ***

Produced by Yow Rong Chen

序孔子稱舉逸民，天下之民歸心焉。洪崖先生創高道於上皇之代，許由善卷不降節於唐虞之朝，是以易有束帛之義，禮有玄纁之制。詩人發白駒之歌，春秋顯子臧之節。明堂月令以季春聘名士，禮賢者。然則，高讓之士，王政所先，厲濁激貪之務也。史班之載，多所闕略。梁鴻頌逸民，蘇順科高士，或錄屈節，雜而不純。又近取秦漢，不及遠古，夫思其人猶愛其樹，況稱其德而贊其事哉！謐采古今八代之士，身不屈於王公，名不耗於終始，自堯至魏，凡九十餘人。雖執節若夷齊，去就若兩龔，皆不錄也。　　○被衣　　被衣者，堯時人也。堯之師曰許由，許由之師曰齧缺，齧缺之師曰王倪，王倪之師曰被衣。齧缺問道乎被衣，被衣曰：「若正汝形，一汝視，天和將至。攝汝知，一汝度，神將來舍，德將為汝美，道將為汝居。汝瞳焉如新生之犢，而無求其故。」言未卒，齧缺睡寐，被衣大悅，行歌而去之，曰：「形若槁骸，心若死灰，真其實知不以故，自持媒媒晦晦，無心而不可與謀，彼何人哉！」

王倪　　王倪者，堯時賢人也，師被衣。齧缺又學於王倪，問道焉。齧缺曰：「子知物之所同是乎？」曰：「吾惡乎知之。」「子知子之所不知邪？」曰：「吾惡乎知之。」「然則物無知邪？」曰：「吾惡乎知之。雖然，嘗試言之。庸詎知吾所謂知之非不知邪？庸詎知吾所謂不知之非知邪？且吾嘗試問乎汝，民濕寢則腰疾偏死，魷然乎哉？木處則惴栗恂懼，猿猴然乎哉？三者孰知正處？民食芻豢，麇鹿食薦，卿且甘帶，鴟鴉耆鼠，四者孰知正味？猿猵狙以為雌，麋與鹿交，魷與魚游。毛嬙麗姬，人之所美也。魚見之深入，鳥見之高飛，麋鹿見之決驟，四者孰知天下之正色哉？自我觀之，仁義之端，是非之涂，樊然淆亂，吾惡能知其辯」。齧缺曰：「子不知利害，則至人固不知利害乎？」王倪曰：「至人神矣！大澤焚而不能熱，河漢冱而不能寒，疾雷破山風振海而不能驚，若然者，乘雲氣，騎日月，而游乎四海之外，死生無變於已，而況利害之端乎？」

齧缺　　齧缺者，堯時人也。許由師事齧缺，堯問於由曰：「齧缺可以配天乎？吾藉王倪以要之。」許由曰：「殆哉，圾乎天下。齧缺之為人也，聰明睿知，給數以敏，其性過人，而又乃以人受天。彼審乎禁過，而不知過之所由生，與之配天乎？彼且乘人而無天。方且本身而異形，方且尊知而火馳，方且為緒使，方且為物絯，方且四顧而物應，方且應眾宜，方且與物化而未始有琚A夫何足以配天乎！」

巢父　　巢父者，堯時隱人也。山居不營世利，年老以樹為巢，而寢其上，故時人號曰巢父。堯之讓許由也，由以告巢父，巢父曰：「汝何不隱汝形，藏汝光，若非吾友也！」擊其膺而下之，由悵然不自得。乃過清泠之水，洗其耳，拭其目，曰：「向聞貪言，負吾之友矣！」遂去，終身不相見。

許由　　許由，字武仲，陽城槐里人也。為人據義履方，邪席不坐，邪膳不食。後隱於沛澤之中。堯讓天下於許由，曰：「日月出矣而爝火不息，其於光也不亦難乎！時雨降矣而猶浸灌，其於澤也不亦勞乎！夫子立而天下治，而我猶屍之，吾自視缺然，請致天下。」許由曰：「子治天下，天下既已治也，而我猶代子，吾將為名乎？名者，實之賓也，吾將為賓乎？鷦鷯巢於深林，不過一枝。偃鼠飲河，不過滿腹。歸休乎君，予無所用天下為。庖人雖不治庖，屍祝不越樽俎而代之矣！」不受而逃去。齧缺遇許由，曰：「子將奚之？」曰：「將逃堯。」曰：「奚謂邪？」曰：「夫堯知賢人之利天下也，而不知其賊天下也。夫唯外乎賢者知之矣！」由於是遁耕於中嶽潁水之陽，箕山之下，終身無經天下色。堯又召為九州長，由不欲聞之，洗耳於潁水濱。時其友巢父牽犢欲飲之，見由洗耳，問其故。對曰：「堯欲召我為九州長，惡聞其聲，是故洗耳。」巢父曰：「子若處高岸深谷，人道不通，誰能見子。子故浮游，欲聞求其名譽，污吾犢口。」牽犢上流飲之。許由沒，葬箕山之巔，亦名許由山，在陽城之南十餘里。堯因就其墓，號曰箕山公神，以配食五嶽，世世奉祀，至今不絕也。善卷　　善卷者，古之賢人也。堯聞得道，乃北面師之。及堯受終之後，舜又以天下讓卷。卷曰：「昔唐氏之有天下，不教而民從之，不賞而民勸之，天下均平，百姓安靜，不知怨，不知喜。今子盛為衣裳之服以眩民目，繁調五音之聲以亂民耳，丕作皇韶之樂以愚民心，天下之亂，從此始矣。吾雖為之，其何益乎！予立於宇宙之中，冬衣皮毛，夏衣絺葛，春耕種形足以勞動，秋收斂身足以休食，日出而作，日入而息，逍遙於天地之間，而心意自得。吾何以天下為哉？悲夫，子之不知余也。」遂不受，去，入深山，莫知其處。

子州支父　　子州支父者，堯時人也。堯以天下讓許由。許由不受，又讓於子州支父。子州支父曰：「以我為天子猶之可也。雖然，我適有幽憂之病，方且治之，未暇治天下也。」舜又讓之，亦對之曰：「予適有幽憂之病，方且治之，未暇治天下也。」

壤父　　壤父者，堯時人也。帝堯之世，天下太和，百姓無事。壤父年八十餘，而擊壤於道中。觀者曰：「大哉帝之德也。」壤父曰：「吾日出而作，日入而息，鑿井而飲，耕田而食，帝何德於我哉！」

石戶之農　　石戶之農，不知何許人也，與舜為友。舜以天下讓之石戶之農，石戶之農曰：「卷卷乎後之為人葆力之士也。」於是夫負妻戴，攜子以入於海，終身不反也。

蒲衣子　　蒲衣子者，舜時賢人也。年八歲而舜師之。齧缺問於王倪，四問而四不知。齧缺因躍而大喜，行以告蒲衣子。蒲衣子曰：「而乃今知之乎？有虞氏不及泰氏，有虞氏其猶臧仁以要人，亦得人矣，而未始出於非人。泰氏其臥徐徐，其覺於於，一以巳為馬，一以巳為牛，其知情信其德甚真，而未始入於非人也。」後舜讓天下於蒲衣子，蒲衣子不受而去，莫知所終。

披裘公　　披裘公者，吳人也。延陵季子出遊，見道中有遺金，顧披裘公曰：「取彼金。」公投鐮瞋目，拂手而言曰：「何子處之高而視人之卑！五月披裘而負薪，豈取金者哉！」季子大驚，既謝而問姓名，公曰：「吾子皮相之士，何足語姓名也。」

江上丈人　　江上丈人者，楚人也。楚平王以費無忌之讒殺伍奢，奢子員亡將奔吳。至江上，欲渡，無舟。而楚人購員甚急，自恐不脫，見丈人得渡。因解所佩劍以與丈人，曰：「此千金之劍也，願獻之。」丈人不受，曰：「楚國之法，得伍胥者，爵執邽，金千鎰。吾尚不取，何用劍為？」不受而別，莫知其誰。員至吳為相，求丈人不能得，每食輒祭之，曰：「名可得聞而不可得見，其唯江上丈人乎？」

小臣稷　　小臣稷者，齊人也。抗厲希古，桓公凡三往而不得見。公歎曰：「吾聞布衣之士不輕爵祿，則無以助萬乘之主，萬乘之主不好仁義，則無以下布衣之士。」於是五往，乃得見焉。桓公以此能致士，為五霸之長。

弦高　　弦高者，鄭人也。鄭穆公時，高見祝為秦晉所逼，乃隱不仕，為商人。及晉文公之返國也，與秦穆公伐鄭，圍其都。鄭人私與秦盟，而晉師退。秦又使大夫祀於等三人戍鄭。居三年，晉文公卒，襄公初立。秦穆公方強，使百里西、乞白乙帥師襲鄭。過周反滑，鄭人不知。時高將市於周，遇之，謂其友蹇他曰：「師行數千里，又數經諸侯之地，其勢必襲鄭。凡襲國者，以無備也。示以知其情也，必不敢進矣。」於是乃矯鄭伯之命，以十二牛犒秦師，且使人告鄭為備。祀於亡奔齊，孟明等返至都，晉人要擊，大破秦師。鄭於是賴高而存。鄭穆公以存國之賞賞高，而高辭曰：「詐而得賞，則鄭國之政廢矣。為國而無信，是敗俗也。賞一人而敗國俗，智者不為也。」遂以其屬徙東夷，終身不返。

商容　　商容，不知何許人也。有疾，老子曰：「先生無遺教以告弟子乎？」容曰：「將語子。過故鄉而下車，知之乎？」老子曰：「非謂不忘故耶？」容曰：「過喬木而趨，知之乎？」老子曰：「非謂其敬老耶？」容張口曰：「吾舌存乎？」曰：「存。」曰：「吾齒存乎？」曰：「亡。」「知之乎？」老子曰：「非謂其剛亡而弱存乎？」容曰：「嘻！天下辜盡矣。」

老子李耳　　老子李耳，字伯陽，陳人也。生於殷時，為周柱下史，好養精氣，貴接而不施。轉為守藏史。積八十餘年，《史記》云二百餘年。時稱為隱君子，諡曰聃。仲尼至周，見老子，知其聖人，乃師之。後周德衰，乃乘青牛車去，入大秦。過西關，關令尹喜望氣先知焉，乃物色遮候之。已而老子果至，乃強使著書，作《道德經》五千餘言，為道家之宗。以其年老，故號其書為《老子》。

庚桑楚　　庚桑楚者，楚人也，老聃弟子，偏得老聃之道，以北居畏壘之山。其居三年，畏壘大壤。畏壘之民相與言曰：「庚桑子之始來，吾灑然異之。今吾日計之而不足，歲計之而有餘，庶幾其聖人乎！子胡不相與屍而祝之，社而稷之乎？」庚桑子聞之，南面而不釋。然弟子異之，庚桑子曰：「弟子何異於予？夫春氣發而百草生，正得秋而萬寶成。夫春與秋，豈無得而然哉！天道已行矣，吾聞至人屍居環堵之室，而百姓猖狂不知所如往。今以畏壘之細民，而竊竊焉欲俎豆予於賢人之間，我其杓之人邪！吾是以不釋於老聃之言。」

老萊子　　老萊子者，楚人也。當時世亂，逃世，耕於蒙山之陽。莞葭為牆，蓬蒿為室，枝木為?，蓍艾為席，飲水食菽，墾山播種。人或言於楚王，王於是駕至萊子之門。萊子方織畚，王曰：「守國之政，孤願煩先生。」老萊子曰：「諾。」王去，其妻樵還，曰：「子許之乎？」老萊曰：「然。」妻曰：「妾聞之，可食以酒肉者，可隨而鞭棰，可擬以官祿者，可隨而鐵鉞。妾不能為人所制者。」妻投其畚而去。老萊子亦隨其妻，至於江南而止。曰：「鳥獸之毛，可績而衣，其遺粒足食也。」仲尼嘗聞其論，而蹙然改容焉。著書十五篇，言道家之用。人莫知其所終也。

林類　　林類者，魏人也，年且百歲。底春披裘，拾遺穗於故畦，並歌並進。孔子適衛，望之於野，顧謂弟子曰：「彼叟可與言者，試往訊之。」子貢請行，逆之隴端，面之而歎曰：「先生曾不悔乎，而行歌拾穗？」林類行不留，歌不輟。子貢叩之不已，乃仰而應曰：「吾何悔邪？」子貢曰：「先生少不勤行，長不競時，老無妻子，死期將至，亦有何樂，而拾穗行歌乎？」林類笑曰：「吾之所以為樂，人皆有之，而反以為憂。少不勤行，長不競時，故能壽若此。老無妻子，死期將至，故能樂若此。」子貢曰：「壽者，人之情。死者，人之惡。子以死為樂，何也？」林類曰：「死之與生，一往一反。故死於是者，安知不生於彼。故吾知其不相若矣。吾又安知營營而求生非惑乎？亦又安知吾今之死不癒昔之生乎？」子貢聞之，不喻其意。還，以告夫子。夫子曰：「吾知其可與言，果然。」

榮啟期　　榮啟期者，不知何許人也。鹿裘帶索，鼓琴而歌。孔子游於泰山，見而問之曰：「先生何樂也？」對曰：「吾樂甚多。天生萬物，唯人為貴，吾得為人矣，是一樂也。男女之別，男尊女卑，故以男為貴，吾既得為男矣，是二樂也。人生有不見日月，不免襁褓者，吾既已行年九十矣，是三樂也。貧者，士之常也，死者，民之終也。居常以待終，何不樂也。」

荷蕢　　荷蕢者，衛人也。避亂不仕，自匿姓名。孔子擊磬於衛，乃荷蕢而過孔氏之門，曰：「有心哉擊磬乎？」既而曰：「硜硜乎莫己知也，斯己而已矣。深則厲，淺則揭。」孔子聞之，曰：「果哉，未之難矣。」長沮桀溺　　長沮桀溺者，不知何許人也。耦而耕。孔子過之，使子路問津焉。長沮曰：「夫執輿者為誰？」子路曰：「是孔丘。」曰：「是魯孔丘歟？」曰：「是也。」是知津矣，問於桀溺。曰：「子為誰？」曰：「為仲由。」曰：「是魯孔丘之徒與？」對曰：「然。」曰：「滔滔者天下皆是也，而誰與易之？且而與其從避人之士，豈若從避世之土哉！」耰而不輟。子路以告孔子，孔子憮然曰：「鳥獸不可與同群，吾非斯人之徒而誰與？天下有道，丘不與易也。」

石門守　　石門守者，魯人也。亦避世不仕，自隱姓名，為魯守石門，主晨夜開閉。子路從孔子，石門而宿。問子路曰：「奚自？」子路曰：「自孔氏。」遂譏孔子曰：「是知其不可為而為之者與？」時人賢焉。　　○荷篠丈人　　荷篠丈人，不知何許人也。子路從而後，問曰：「子見夫子乎？」丈人曰：「四體不勤，五穀不分，孰為夫子？」植其杖而芸。子路拱而立止。子路宿，且享焉，而見其二子。明日，子路行以告。夫子曰：「隱者也。」使子路反見之，至則行矣。

陸通　　陸通，字接輿，楚人也。好養姓，躬耕以為食。楚昭王時，通見楚政無常，乃佯狂不仕，故時人謂之楚狂。孔子適楚，楚狂接輿，游其門。曰：「鳳兮鳳兮，何如德之衰也？來世不可待，往世不可追也。天下有道，聖人成焉。天下無道，聖人生焉。方今之時，僅免刑焉。福輕乎羽，莫之知載。禍重乎地，莫之知避。已乎已乎，臨人以德。殆乎殆乎，畫地而趨。迷陽迷陽，無傷吾行。卻曲卻曲，無傷吾足。山木自寇也，膏火自煎也。桂可食故伐之，漆可用故割之。人皆知有用之用，而不知無用之用也。」孔子下車，欲與之言。趨而避之，不得與之言。楚王聞陸通賢，遣使者持金百鎰，車馬二駟，往聘通，曰：「王請先生治江南。」通笑而不應。使者去，妻從市來，曰：「先生少而為義，豈老違之哉！門外車跡何深也。妾聞義士非禮不動。妾事先生，躬耕以自食，親織以為衣，食飽衣暖，其樂自足矣，不如去之。」於是夫負釜甑，妻戴紝器，變名易姓，游諸名山，食桂櫨實，服黃菁子，隱蜀峨眉山，壽數百年。俗傳以為仙云。

曾參　　曾參，字子輿，南武城人也。不仕而游，居於衛。?袍無表，顏色腫噲，手足胼胝。三日不舉火，十年不制衣，正冠而纓絕，捉衿而肘見，納屨而踵決，曳縱而歌。天子不得臣，諸侯不得友。魯哀公賢之，致邑焉。參辭不受，曰：「吾聞受人者常畏人，與人者常驕人。縱君不我驕，我豈無畏乎！」終不受。後卒於魯。顏回　　顏回，字子淵，魯人也，孔子弟子。貧而樂道，退居陋巷，曲肱而寢。孔子曰：「回，來家貧居卑，胡不仕乎？」回對曰：「不願仕。回有郭外之田五十畝，足以給饘粥﹔郭內之圃十畝，足以為絲麻。鼓宮商之音，足以自娛﹔習所聞於夫子，足以自樂。回何仕焉？」孔子愀然變容，曰：「善哉，回之意也。」

原憲　　原憲，字子思，宋人也，孔子弟子。居魯環堵之室，茨以生草，蓬戶不完，桑以為樞，而甕牖二室。褐以為塞，上漏下濕，匡坐而彈琴。子貢相衛，結駟連騎，排藜藿，入窮閭，巷不容軒，來見原憲。原憲韋冠縱履，杖藜而應門。子貢曰：「嘻，先生何病也？」憲應之曰：「憲聞之：無財謂之貧，學道而不能行謂之病。若憲，貧也，非病也。夫希世而行，比周而友，學以為人，教以為巳，仁義之慝，輿馬之飾，憲不忍為也。」子貢逡巡而有慚色，終身恥其言之過也。

漢陰丈人　　漢陰丈人者，楚人也。子貢適楚，過漢陰，見丈人為囿，入井抱甕而灌，用力甚多而見功寡。子貢曰：「有機於此，後重前輕，挈水若抽，其名為槔，用力寡而見功多。」丈人作色而笑曰：「聞之吾師，有機械者必有機事，有機事者必有機心。機心存於胸中則純白不備，純白不備則神生不定，神生不定者，道之所不載也。吾非不知，羞而不為也。」子貢愕然，慚，俯而不對。有間，丈人曰：「子奚為者邪？」曰：「孔丘之徒也。」丈人曰：「子非夫博學以擬聖智，獨弦歌以賣名聲於天下乎？汝方將忘汝神氣，墮汝形骸，而何暇治天下乎？子往矣，勿妨吾事。」子貢卑陬失色，頊頊然不自得，行三十里而後愈。

壺丘子林　　壺丘子林者，鄭人也。道德甚優，列禦寇師事之。初，禦寇好游，壺丘子曰：「禦寇好游，游何所好？」列子曰：「游之樂所玩無故。人之游也，觀其所見，我之游也，觀其所變。」壺丘子曰：「禦寇之游，固與人同，而曰固與人異。凡所見亦琩ㄗ靻隉A玩彼物之無物不知我亦無故。務外游不知務內觀，外游者求備於物，內觀者取足於身。取足於身，游之至也。求備於物，游之不至也。」於是列子自以為不知游，將終身不出，居鄭圃四十年，人無識者。

老商氏　　老商氏者，不知何許人也。列禦寇師焉，兼友伯高子而進於其道。尹生聞之，從列子居，數月不省舍，因間請蘄其術者，十反而十不告。尹生懟而請辭，列子又不命。尹生退數月，意不巳，又往從之。列子曰：「汝何去來之頻？」尹生曰：「曩章戴有請於子，子不我告，固有憾於子。今復脫然，是以又來。」列子曰：「曩吾以汝為達，今汝之鄙至此乎？姬將告汝所學於夫子者矣。自吾之學也，三年之後，心不敢念是非，口不敢言利害，始得老商一眄而巳。五年之後，心庚念是非，口庚言利害，老商始一解顏而笑。七年之後，從心之所念庚無是非，從口之所言庚無利害，老商始一引吾並席而坐。今汝居先生之門，曾未洽時，履虛乘風，其可得乎！」

列禦寇　　列禦寇者，鄭人也，隱居不仕。鄭穆公時，子陽為相，專任刑法，列禦寇乃絕跡窮巷，面有饑色。或告子陽曰：「列禦寇蓋有道之士也，居君之國而窮，君無乃為不好士乎？」子陽聞而悟，使官載粟數十乘而與之。禦寇出見使者，再拜而辭之。入見其妻，妻望之而拊心曰：「妾聞為有道之妻子皆得佚樂，今有饑色，君過而遺先生食，先生不受，豈非命也哉！」禦寇笑曰：「君非自知我也。以人之言而遺我粟，至其罪我也，又且以人之言。此吾所以不受也。」居一年，鄭人殺子陽，其黨皆死，禦寇安然獨全。終身不仕，著書八篇，言道家之意，號曰《列子》。

莊周　　莊周者，宋之蒙人也。少學老子。為蒙縣漆園史，遂遺世自放，不仕。王公大人皆不得而器之。楚威王使大夫以百金聘周，周方釣於濮水之上，持竿不顧，曰：「吾聞楚有神龜，死二千歲矣，巾笥而藏之於廟堂之上。此龜寧無為留骨而貴乎？寧生曳尾涂中乎？」大夫曰：「寧掉尾涂中耳。」莊子曰：「往矣，吾方掉尾於涂中。」或又以千金之幣迎周為相，周曰：「子不見郊祭之犧牛乎，衣以文繡，食以芻菽，及其牽入太廟，欲為孤豚，其可得乎？」遂終身不仕。

段干木　　段干木者，晉人也。少貧且賤，心志不遂，乃治清節，游西河，師事卜子夏。與田子方、李克、翟璜、吳起等居於魏，皆為將，唯干木守道不仕。魏文侯欲見，就造其門，段干木逾牆而避文侯。文侯以客禮待之，出，過其廬而軾。其僕問曰：「干木，布衣也，居軾其廬，不已甚乎？」文侯曰：「段干木，賢者也。不移勢利，懷君子之道，隱處窮巷，聲馳千里。吾敢不軾乎？干木先乎德，寡人先乎勢。干木富乎義，寡人富乎財。勢不若德貴，財不若義高。」又請為相，不肯。後卑己固請見，與語，文侯立倦不敢息。夫文侯名過齊桓公者，蓋能尊段干木、敬卜子夏、友田子方故也。

東郭順子　　東郭順子者，魏人也，修道守真。田子方師事之，而為魏文侯師友，侍坐於文侯，數稱溪工。文侯曰：「溪工子之師耶？」子方曰：「非也，無擇之里人也，稱道數當，故無擇稱之。」文侯曰：「然則，子無師耶？」子方曰：「有。」文侯曰：「子師誰耶？」子方曰：「東郭順子也。」文侯曰：「然則，夫子何故未嘗稱之？」子方曰：「其為人也真人，貌而天虛，緣而葆真，清而容物。物無道則正容以悟之，使人之意也消，無擇何足以稱之？」子方出，文侯曰：「遠哉！全德之君子。始吾以聖智之言，仁義之行為至矣，吾聞子方之帥，吾形解而不欲動，口鉗而不欲言。吾所學者，真土梗耳，夫魏真為我累耳。」

公儀潛　　公儀潛者，魯人也，與子思為友。穆公因子思而致命，欲以為相。子思曰：「公儀子此所以不至也。君若饑渴待賢，納用其謀，雖蔬食飲水，伋亦願在下風。如以高官厚祿為釣餌，而無信用之心，公儀子智若魯者，可也，不爾，則不逾君之庭。且臣不佞，又不能為君操竿下釣，以傷守節之士。」潛竟終身不屈。王斗　　王斗者，齊人也，修道不仕，與顏蜀?並時。曾造齊宣王門，欲見宣王。宣王使謁者延斗入，斗曰：「斗趨見王，為好勢。王趨見斗，為好士。於王何如？」謁者還報，王曰：「先生徐之，寡人請從。」王趨而迎之於門，曰：「寡人奉先君之宗廟，守社稷。聞先生直言，正諫不諱。」斗曰：「王之憂國愛民，不若王之愛尺縠也。」王曰：「何謂也？」斗曰：「王使人為冠，不使左右便辟，而使工者，何也？為能之也。今王治齊國，非左右便辟則無使也，臣故曰不如愛尺縠也。」王起謝曰：「寡人有罪於國家矣！」於是舉士五人，任之以官，齊國大治，王斗之力也。

顏斶　　顏斶，齊人也。宣王見之，王曰：「斶前。」斶亦曰：「王前。」宣王不說。左右曰：「王，人君也。斶，人臣也。王曰斶前，斶亦曰王前，可乎？」斶對曰：「夫斶前為慕勢，王前為趨士。與使斶為慕勢，不如使王為趨士。」王忿然作色曰：「王者貴乎？士貴乎」對曰：「士貴耳，王者不貴。」王曰：「有說乎？」斶曰：「有，昔者秦攻齊，令曰：有敢去柳下季壟五十步而樵採者，死不赦。令曰：有能得齊王頭者，封萬戶侯，賜金千鎰。由是觀之，生王之頭，曾不若死士之壟也。」宜王繼曰：「顏先生與寡人游，食太牢，乘安車，妻子衣服麗都。」顏斶辭去，曰：「斶願得歸，晚食以當肉，安步以當車，無罪以當貴，清淨貞正以自虞。」遂辭而去。

黔婁先生　　黔婁先生者，齊人也，修身清節，不求進於諸侯。魯恭公聞其賢，遣使致禮，賜粟三千鍾，欲以為相，辭不受。齊王又禮之，以黃金百斤聘為卿，又不就。著書四篇，言道家之務，號《黔婁子》，終身不屈，以壽終。

陳仲子　　陳仲子者，齊人也。其兄戴為齊卿，食祿萬鍾。仲子以為不義，將妻子適楚，居於陵，自謂於陵仲子。窮不苟求，不義之食不食。遭歲饑，乏糧三日，乃匍匐而食井上李實之蟲者，三咽而能視身。自織履，妻擘?盧以易衣食。楚王聞其賢，欲以為相，遣使持金百鎰，至於陵聘仲子。仲子入謂妻曰：「楚王欲以我為相。今日為相，明日結駟連騎，食方丈於前，意可乎？」妻曰：「夫子左琴右書，樂在其中矣。結駟連騎，所安不過容膝，食方丈於前，所甘不過一肉。今以容膝之安，一肉之味，而懷楚國之憂。亂世多害，恐先生不保命也！」於是出謝使者，遂相與逃去，為人灌園。

漁父　　漁父者，楚人也，楚亂，乃匿名隱釣於江濱。楚頃襄王時，屈原為三閭大夫，名顯於諸侯，為上官靳尚所譖，王怒，放之江濱，被行吟於澤畔。漁父見而問之，曰：「子非三閭大夫歟？何故至於斯？」原曰：「舉世混濁而我清，眾人皆醉而我獨醒，是以見放。」漁父曰：「夫聖人不凝滯於萬物，故能與世推移。舉世混濁，何不揚其波，汨其泥？眾人皆醉，何不鋪其糟，歠其醨？何故懷瑾握瑜，自令放為？」乃歌曰：「滄浪之水清，可以濯吾纓﹔滄浪之水濁，可以濯吾足。」遂去深山，自閉匿，人莫知焉。

安期生　　安期生者，瑯琊人也，受學河上丈人，賣藥海邊，老而不仕，時人謂之千歲公。秦始皇東遊，請與語三日三夜，賜金璧直數千萬。出置阜鄉亭而去，留赤玉舄為報，留書與始皇曰：「後數十年求我於蓬萊山下。」及秦敗，安期生與其友蒯通交往，項羽欲封之，卒不肯受。

河上丈人　　河上丈人者，不知何國人也。明老子之術，自匿姓名，居河之湄，著《老子章句》，故世號曰河上丈人。當戰國之末，諸侯交爭，馳說之士咸以權勢相傾，唯丈人隱身修道，老而不虧。傳業於安期生，為道家之宗焉。

樂臣公　　樂臣公者，宋人也。其先宋公族，其後別從趙。其族樂毅，顯名於諸侯。而臣公獨好黃老，恬靜不仕。及趙為秦昭王滅，臣公東之齊，以《老子》顯名，齊人尊之，號稱賢師。趙人田叔等皆尊事焉。

蓋公　　蓋公者，齊之膠西人也，明《老子》，師事樂臣公。漢之起，齊人爭往於世主，唯蓋公獨遁居不仕。及漢定天下，曹參為齊丞相，盡延問長老諸生以百數，何以治齊。人人各殊，參不知所從。聞蓋公善治黃老，乃使人厚幣聘之。公為言：「治道貴清靜，而民自定。」遂推此類，為參具言之。參悅，乃避正堂舍之，師事之，齊果大治。及參入相漢，導蓋公之道，故天下歌之。蓋公雖為參師，然未嘗仕，以壽終。

四皓　　四皓者，皆河內軹人也，或在汲。一曰東園公，二曰角里先生，三曰綺里季，四曰夏黃公，皆修道潔己，非義不動。秦始皇時，見秦政虐，乃退入藍田山，而作歌曰：「莫莫高山，深谷逶迤。曄曄紫芝，可以療饑。唐虞世遠，吾將何歸！駟馬高蓋，其憂甚大。富貴之畏人，不如貧賤之肆志。」乃共入商雒，隱地肺山，以待天下定。及秦敗，漢高聞而徵之，不至。深自匿終南山，不能屈己。

黃石公　　黃石公者，下邳人也，遭秦亂，自隱姓名，時人莫知者。初張良易姓為長，自匿下邳，步游沂水圯上，與黃石公相遇。未謁，黃石公故墜履圯下，顧謂良曰：「孺子取履！」良素不知詐，愕然欲毆之，為其老人也，強忍下取履。因跪進焉，公以足受，笑而去，良殊驚。公行里所還，謂良曰：「孺子可教也。後五日平明，與我期此。」良愈怪之，復跪曰：「諾！」五日平旦，良往，公怒曰：「與老人期，何後也？」後五日早會，良雞鳴往，公又先在，復怒曰：「何後也！」後五日早會，良夜半往。有頃，公亦至，喜曰：「當如是。」乃出一編書與良，曰：「讀是，則為王者師矣。後十三年，孺子見濟北谷城山下黃石，即我矣。」遂去不見。良旦視其書，乃是太公兵法。良異之，因講習以說，他人皆不能用。後與沛公遇於陳留，沛公用其言，輒有功。後十三年，從高祖退濟北谷城山下，得黃石，良乃寶祠之。及良死，與石並葬焉。

魯二徵士　　魯二徵士者，皆魯人也。高祖定天下，即皇帝位，博士叔孫通白徵魯諸儒三十餘人，欲定漢儀禮。二士獨不肯行，罵通曰：「天下初定，死者未葬，傷者未起，而欲起禮樂！禮樂所由起，百年之德而後可舉。吾不忍為公所為。公所為不合古，吾不行。公往矣，無污我！」通不敢致而去。

田何　　田何，字子莊，齊人也。自孔子授《易》，五傳至何。及秦禁學，以《易》為卜筮之書，獨不禁，故何傳之不絕。漢興，田何以齊諸田徙杜陵，號曰杜田生，以《易》受弟子，東武王同子仲、洛陽周王孫丁寬、齊服生等，皆顯當世。惠帝時，何年老家貧，守道不仕。帝親幸其廬，以受業，終為《易》者宗。

王生　　王生者，漢文景時人也。善為黃老，退居不仕，與南陽張釋之交，當時釋之為公車令，太子與梁王共車入朝，不下司馬門，於是釋之劾奏太子、梁王不敬。文帝善之，遷至廷尉。及文帝崩，太子代立為帝，是謂景帝。釋之恐，稱病欲免去，懼大誅至。欲見謝，則未知何如，用王生計，卒乃見上謝之，景帝不過也。王生嘗與釋之及公卿召會，庭中立，王生襪解，顧謂釋之：「為我結襪。」釋之前跪而繫之。既退，或讓生曰：「獨奈何廷辱張廷尉，使跪繫襪乎？」王生曰：「吾老且賤，自度終無益於張廷尉。張廷尉方今天下名臣，吾故聊辱廷尉，使跪繫襪，欲以重之。」諸公聞之，皆賢王生而重張廷尉。

摯峻　　摯峻，字伯陵，京兆長安人也。少治清節，與太史令司馬遷交好。峻獨退身修德，隱於阱山。遷既親貴，乃以書勸峻進，曰：「遷聞君子所貴乎道者三，太上立德，其次立言，其次立功。伏惟伯陵材能絕大，高尚其志，以善厥身，冰清玉潔，不以細行荷累其名，固巳貴矣。然未盡太上之所由也。願先生少致意焉。」峻報書曰：「峻聞古之君子料能而行，度德而處，故悔吝去於身。利不可以虛受，名不可以苟得。漢興以來，帝王之道於斯始顯，能者見利，不肖者自屏，亦其時也。《周易》太君有命，小人勿用。徒欲偃仰從容以游餘齒耳。」峻之守節不移如此。遷居太史官，為李陵游說，下腐刑，果以悔吝被辱。峻遂高尚不仕，卒於阱，阱人立祠，號曰阱居士，世奉祀之不絕。

韓福　　韓福者，涿人也，以行義修潔著名。昭帝時，將軍霍光秉政，表顯義士，郡國條奏行狀。天子謂福等五人行義最高，以德行徵至京兆，病不得進。元鳳元年，詔策曰：「朕愍勞福以官職之事，賜帛五十疋，遣歸。其務修孝弟，以教鄉里。」福歸，終身不仕，卒於家。

成公　　成公，成帝時人。自隱姓名，常誦經，不交世利，時人號曰成公。成帝出遊，問之，成公不屈節。上曰：「朕能富貴人，能殺人，子何逆朕？」成公曰：「陛下能貴人，臣能不受陛下之官。陛下能富人，臣能不受陛下之祿。陛下能殺人，臣能不犯陛下之法。」上不能折，使郎二人就受政事十二篇。

安丘望之　　安丘望之者，京兆長陵人也。少治《老子》經，恬靜不求進宦，號曰安丘丈人。成帝聞，欲見之，望之辭不肯見。上以其道德深重，常宗師焉。望之不以見敬為高，愈日損退，為巫醫於民間。著《老子章句》，故老氏有安丘之學。扶風耿況、王汲等皆師事之，從受《老子》，終身不仕，道家宗焉。

宋勝之　　宋勝之者，南陽安眾人也。少孤，年五歲失父母，家於谷城聚中，孝慕甚篤，聚中化之。少長，有禮。勝之每行見老人擔負，輒以身代之，獵得禽獸，嘗分肉與有親者。貧依姊，居數歲，乃至長安，受《易》，通明以信義見稱。從兄褒為東平內史，遣使召之，勝之曰：「眾人所樂者，非勝之願也。」乃去，游太原，從郇越牧羊，以琴書自娛。丞相孔光聞而就太原，辟之不至。元始三年，病卒於太原。

張仲蔚　　張仲蔚者，平陵人也，與同郡魏景卿俱修《道德》，隱身不仕。明天官博物，善屬文，好詩賦，常居窮素，所處蓬蒿，沒人閉門，養性不治榮名，時人莫識，唯劉龔知之。

嚴遵　　嚴遵，字君平，蜀人也。隱居不仕，常賣卜於成都市，日得百錢以自給。卜訖，則閉肆下簾，以著書為事。楊雄少從之游，屢稱其德。李強為益州牧，喜曰：「吾得君平為從事足矣！」雄曰：「君可備禮與相見，其人不可屈也。」王鳳請交，不許。蜀有富人羅衝者，問君平曰：「君何以不仕。」君平曰：「無以自發。」衝為君平具車馬衣糧，君平曰：「吾病耳，非不足也。我有餘而子不足，奈何以不足奉有餘。」衝曰：「吾有萬金，子無儋石，乃云有餘，不亦謬乎！」君平曰：「不然。吾前宿予家，人定而役未息，晝夜汲汲，未嘗有足。今我以卜為業，不下?而錢自至，猶餘數百，塵埃厚寸，不知所用。此非我有餘而子不足邪？」衝大慚。君平歎曰：「益我貨者損我神，生我名者殺我身，故不仕也。」時人服之。

彭城老父　　彭城老父者，楚之隱人也，見漢室衰，乃自隱修道，不治名利，至年九十餘。王莽時，徵故光祿大夫龔勝，欲為太子師友。祭酒恥事二姓，莽迫之，勝遂不食而死。莽使者及郡守以下會斂者數百人，老父痛勝以名致禍，乃獨入哭勝，甚悲。既而曰：「嗟乎！薰以香自燒，膏以明自銷。龔先生竟夭天年，非吾徒也。」哭畢而趨出，眾莫知其誰也。

韓順　　韓順，字子良，天水成紀人也，以經行清白，辟州宰，不詣。王莽末，隱於南山。地皇四年，漢起兵於南陽，順同縣隗囂等起兵，自稱上將軍，西州大震。唯順修道山居，執操不回。囂以道術深遠，使人齎璧帛，卑辭厚禮聘順，欲以為師。順因使謝囂曰：「禮有來學，義無往教。即欲相師，但入深山來。」囂聞矍然，不致強屈。其後囂等諸姓皆滅，唯順山棲安然，以貧潔自終焉。

鄭樸　　鄭樸，字子真，谷口人也，修道靜默，世服其清高。成帝時，元舅、大將軍王鳳以禮聘之，遂不屈。楊雄盛稱其德，曰谷口鄭子真。耕於嚴石之下，名振京師，馮翊人刻石祠之，至今不絕。

李弘　　李弘，字仲元，蜀人也。居成都里中，化之，班白不負擔，男女不錯行。弘嘗被召為縣令，鄉人共送之，元無心就行，因共酣飲，月餘不去。刺史使人喻之，仲元遂游奔，不之官。惟楊雄重之，曰：「不夷不惠，居於可否之間。」

向長　　向長字子平，河內朝歌人也。隱居不仕，性尚中和，好通《老》、《易》。貧無資食，好事者更饋焉，受之，取足而反其餘。王莽大司空王邑辟之連年乃至，欲薦之於莽，固辭乃止。潛隱於家，讀《易》至損益卦，喟然歎曰：「吾已知富不如貧，貴不如賤，但未知死何如生耳！建武中，男女嫁娶既畢，敕斷家事勿相關，當如我死也。」於是遂肆意與同好北海禽慶俱游五嶽名山，竟不知所終。

閔貢　　閔貢字仲叔，太原人也，世稱節士，雖周黨之潔清自以弗及也。黨見仲叔食無菜，遺以生蒜，仲叔曰：「我欲省煩耳，今更作煩邪！」受而不食。建武中，應司徒侯霸之辟，既至，霸不及政事，徒勞苦而巳。仲叔恨曰：「以仲叔為不足問邪？不當辟也。辟而不問，是失人也。」遂辭出，投檄而去。復以博士徵，不至。客居安邑，老病家貧，不能得肉，日買豬肝一片，屠者或不肯與。其令聞，敕吏常給焉。仲叔怪，問知之。乃歎曰：「閔仲叔豈以口腹累安邑邪？」遂去，客沛，以壽終。

王霸　　王霸字儒仲，太原廣武人也，少立清節。及王莽篡位，棄冠帶，絕交宦。建武中，徵到尚書，拜稱名不稱臣。有司問其故，霸曰：「天子有所不臣，諸侯有所不友。」司徒侯霸讓位於霸，故梁令閻陽毀之曰：「太原俗黨，儒仲頗有其風。」遂止。以病歸，隱居守志，茅屋蓬戶，連徵不至，以壽終。

嚴光　　嚴光，字子陵，會稽餘姚人也。少有高名，同光武遊學。及帝即位，光乃變易姓名，隱逝不見。帝思其賢，乃物色求之。後齊國上言，有一男子披羊裘，釣澤中。帝疑光也，乃遣安車玄纁聘之，三反而後至。司徒霸與光素舊，欲屈光到霸所語言，遣使西曹屬侯子道奉書，光不起，於?上箕踞抱膝發書。讀訖，問子道曰：「君房素癡，今為三公，寧小差否？」子道曰：「位已鼎足，不癡也。」光曰：「遣卿來何言？」子道傳霸言，光曰：「卿言不癡，是非癡語曲也。天子徵我，三乃來。人主尚不見，當見人臣乎？」子道求報，光曰：「我手不能書。」乃口授之，使者嫌少，可更足。光曰：「買菜乎？求益也。」霸封奏其書，帝笑曰：「狂奴故態也。」車駕即日幸其館，光臥不起，帝即臥所，撫其腹曰：「咄咄子陵，不可相助為理邪？」光又眠不應。良久，乃張目而言曰：「昔唐堯著德，巢父洗耳。士故有志，何至相迫乎？」帝曰：「子陵，我竟不能下汝邪？」於是升輿，歎息而去。復引光入論道，舊故相對累日，因其偃臥。除為諫議大夫，不屈，乃耕於富春山。後人名其釣處為嚴陵瀨焉。建武十七年，復特徵，不至。年八十，終於家。

牛牢　　牛牢，字君直。世祖為布衣時，與牢交遊，嘗夜共講說讖言，云：劉秀當為天子。世祖曰：「安知非我。萬一果然，各言爾志。」牢獨默然。世祖問之，牢曰：「丈夫立義，不與帝友。」眾大笑。及世祖即位，徵牢，稱疾不至。詔曰：「朕幼交牛君，真清高士也。」琣陳e，州郡之官常先到家致意焉，刺史、郡守是以每輒奉詔就家存問。牢痝Q稱疾，不答詔命。　　○東海隱者　　東海隱者，不知何許人也，漢故司直王良之友。建武中，良以清節徵用，歷位至一年。復還，通友，不肯見，而讓之曰：「不有忠信奇謀，而取大位，自知無德，曷為致此？而復遽去，何往來屑屑不憚煩也！」遂距良，終身不納。論者高之。

梁鴻　　梁鴻字伯鸞，扶風平陵人也。遭亂世，受業太學，博覽不為章句。學畢，乃牧豕上林苑中。曾誤遺火，延及他舍。鴻乃尋訪燒者，問其所去失，悉以豕償之。其主猶為少，鴻又以身居作，執勤不懈。鄰家耆老見鴻非琱H，乃共責讓主人，而稱鴻。長者於是始敬異焉，悉還其豕。鴻不受而去，歸鄉里，執家慕其高節，多欲女之，鴻並絕不娶。同縣孟氏有女，狀醜，擇對不嫁。父母問其故。女曰：「欲得賢如梁伯鸞者。」鴻聞而聘之，及嫁，始以裝飾，入門七日，而鴻不答。妻乃下請，鴻曰：「吾欲裘褐之人可與俱隱深山者，爾今乃衣綺縞，傅粉墨，豈鴻所願哉！」妻曰：「以觀夫子之志耳。妾自有隱居之服，乃更為椎髻，著布衣，操作而前。」鴻大喜曰：「此真梁鴻妻也，能奉我矣！」字之曰德曜孟光。居有頃，乃共入霸陵山中，以耕織為業，詠詩書彈琴以自娛。仰慕前世高士，而為四皓以來二十四人作頌。因東出關，過京師，作《五噫之歌》。肅宗求鴻不得。乃易姓運期，名耀，字侯光，與妻子居齊魯之間。有頃，又去，適吳，居?伯通廡下，為人賃春。每歸，妻為具食，舉案齊眉。伯通察而異之，乃方舍之於家。鴻潛閉著書十餘篇，疾，且告主人曰：「昔延陵季子葬於嬴博之間，不歸鄉里。慎勿令我子持喪歸去。」及卒，伯通等為求葬地於吳要離塚旁。

高恢　　高恢字伯達，京兆人也。少治老子經，恬虛不營世務，與梁鴻善，隱於華陰山中。及鴻東遊，思恢，作詩曰：「鳥嚶嚶兮友之期，念高子兮僕懷思，想念恢兮爰集茲。」二人遂不復相見。恢亦高抗匿耀，終身不仕焉。

台佟　　台佟字孝威，魏郡鄴人也。不仕，隱武安山中峰，鑿穴而居，採藥自業。建初中，州辟不就。魏郡刺史執棗栗為贄見佟，語良久，刺史曰：「孝威居身如此，甚苦。如何？」佟曰：「佟幸得保終正性，存神養和，不屏營於世事，以勞其精，除可欲之志，恬淡自得，不苦也。如明使君綏撫牧養，夕惕匪忒，反不苦耶？」遂去隱逸，終身不見。

韓康　　韓康字伯休，京兆霸陵人也。常游名山採藥，賣於長安市中。口不二價者三十餘年。時有女子買藥於康，怒康守價，乃曰：「公是韓伯休邪？乃不二價乎？」康歎曰：「我欲避名，今區區女子皆知有我，何用藥為？」遂遁入霸陵山中，博士公車連徵不至。桓帝時，乃備玄纁安車以聘之，使者奉詔造康，康不得已，乃佯許諾。辭安車，自乘柴車，冒晨先發至亭。亭長以韓徵君當過，方發人牛修道橋。及見康柴車幅巾，以為田叟也，使奪其牛，康即釋駕與之。有頃，使者至，奪牛翁乃徵君也。使者欲奏殺亭長，康曰：「此自老子與之，亭長何罪！」乃止。康因中路逃遁，以壽終。

丘欣　　丘欣字季春，扶風人也。少有大材，自謂無伍，傲世不與俗人為群。郡守始召見，曰：「明府欲臣欣耶？友欣邪？師欣邪？明府所以尊寵人者，極於功曹，所以榮祿人者，已於孝廉。一極一已，皆欣所不用也。」郡守異之，不敢屈。

矯慎　　矯慎字仲彥，扶風茂陵人也。少慕松、喬導引之術，隱遁山谷，與南郡太守馬融、並州刺史蘇章鄉里並時，然二人純遠不及慎也。汝南吳蒼甚重之，因遺書以觀其志，曰：「蓋聞黃老之言，乘虛入宴，藏身遠遁，亦有理國養人，施於為政。至如登山絕跡，神不著其證，人不睹其驗。吾從先生欲其可者，於意何如？昔伊尹不懷道以待堯舜之君，方今明明，四海開闢，巢許無為箕山，夷齊悔入首陽，足下審能騎龍弄鳳，翔嬉雲間者，亦非狐兔燕雀所敢謀也。」慎不答。年七十年餘，竟不肯娶。後忽歸家，自言死日。及期，果卒。後人有見慎於敦煌者，故前世異之，或云神仙焉。慎同郡馬瑤隱於汧山，以兔罝為事，所居俗化，百姓美之，號馬牧先生焉。

任棠　　任棠字季卿，少有奇節，以《春秋》教授，隱身不仕。寵參為漢陽太守，到，先就家俟焉。棠不與言，但以韭一本、水一盂置戶屏前，自抱孫兒伏於戶下。主簿白以為倨傲，參思其為意，良久曰：「棠置一盂水者，欲諭太守清也﹔投一本韭者，欲諭太守擊強宗也﹔抱孫兒當戶者，欲諭太守開門恤幼也。」終，參去不言。詔徵不至，及卒，鄉人圖畫其形，至今稱任徵君也。

贄恂　　贄恂字季直，伯陵之十二世孫也。明禮、易，遂治五經，博通百家之言。又善屬文，詞論清美。渭濱弟子，扶風馬融、沛國桓驎等，自遠方至者十餘人。既通古今，而性復溫敏，不恥下問，故學者宗之。嘗慕其先人之高，遂隱於南山之陰。初馬融如恂受業，恂愛其才，因以女妻之。融後果為大儒，文魁當世，以是服恂之知人。永和中，常博求名儒，公卿薦恂行侔顏閔，學擬仲舒，文參長卿，才同賈誼，實瑚璉器也，宜在宗廟，為國顧輔。由是公車徵，不詣。大將軍竇武舉賢良，不就。清名顯於世，以壽終，三輔稱獎。

法真　　法真字高卿，扶風都人也。學無常家，博通內外圖典，關西號為大儒，弟子自遠而負笈嘗數百人。真性恬靜，寡慾不涉人間事。太守請見之，真乃輻巾詣謁，太守曰：「昔魯哀公雖為不肖，而仲尼稱臣。太守虛薄，欲以功曹相屈，光贊本朝，何如？」真曰：「以明府見待有禮，故敢自同賓末。若欲吏之，真將在北山之北，南山之南矣。」太守懼然，不敢復言。幾辟公府、賢良，皆不就。同郡田羽薦真。曰：「處士法真，體兼四業，學窮典奧，幽居恬泊，樂以忘憂，將蹈老氏之高蹤，不為玄纁屈也。臣願聖明就加袞職，必能唱清廟之歌，致來儀之鳳矣。」會順帝西巡，羽又薦之。帝虛心欲致，前後四徵，真曰：「吾既不能遁形遠世，豈飲洗耳之水哉！」遂深自隱絕，終不降屈。友人郭正稱之曰：「法真名可得聞，身難得而見。逃名而名我隨，避名而名我追，可謂百世之師者矣。」乃共刊石頌之，號曰玄德先生。年八十九，中平五年以壽終。

漢濱老父　　漢濱老父者，不知何許人也。桓帝延熹中，幸竟陵，過雲夢，臨沔水，百姓莫不觀者，有老父獨耕不輟。尚書郎南陽張溫異之，使問曰：「人皆來觀，老父獨不輟，何也？」老父笑而不答。溫下道百步，自與言，老父曰：「我野人也，不達斯語。請問天下亂而立天子邪，理而立天子邪？立天子以父天下邪，役天下以奉天子邪？昔聖王宰世，茅茨采椽，而萬人以寧。今子之君，勞人自縱，逸游無忌。吾為子羞之，子何忍欲人觀之乎？」溫大慚，問其姓名，不告而去。

徐稚　　徐稚字孺子，豫章南昌人也。少以經行，高於南州。桓帝時，汝南陳蕃為豫章太守，因推薦稚於朝廷。由是五舉孝廉、賢良，皆不就。連辟公府，不詣，未嘗答命。公薨，輒身自赴弔。太守黃瓊亦嘗辟稚，至，瓊薨，歸葬江夏。稚既聞，即負笈徒步，豫章三千餘里至江夏瓊墓前，致酹而哭之。後公車三徵，不就，以壽終。

夏馥　　夏馥字子治，陳留圉人也。少為諸生，質直不苟，動必依道。同縣高儉及蔡氏，凡二家豪富，郡人畏事之，唯馥閉門不與高、蔡通。桓帝即位，災異數發，詔百司舉直言之士各一人。太尉趙戒舉馥，不詣，遂隱身久之。靈帝即位，中常侍曹節等專朝，禁錮善士，謂之黨人。馥雖不交時官，然聲名為節等所憚，遂與汝南范滂、山陽張儉等數百人並為節所誣，悉在黨中。詔下郡縣，各捕以為黨魁。馥乃頓足而歎曰：「孽自已作，空污良善。一人逃死，禍及萬家，何以生為？」乃自翦鬚，變服易形入林慮山中，為冶工客作，形貌毀悴，積傭三年，而無知者。後詔委放，儉等皆出，馥獨歎曰：「已為人所棄，不宜復齒鄉里矣！」留賃作不歸，家人求不知處。其後，人有識其聲者，以告同郡止鄉太守濮陽潛，使人以車迎馥，馥自匿不肯，潛車三返，乃得馥。郭太　　郭太字林宗，太原人也。少事父母以孝聞，身長八尺餘，家貧，郡縣欲以為吏，歎曰：「丈夫何能執鞭斗筲哉！」乃辭母，與同縣宗仲至京師，從屈伯彥學《春秋》，博洽無不通。又審於人物。由是名著於陳梁之間。步行遇雨，巾一角?，眾人慕之，皆故折巾角。士爭往從之，載策盈車，凡太知之於無名之中六十餘人，皆言後驗。以母喪歸，徐稚來弔，以生芻一束頓太廬前而去。太曰：「此必南州高士徐孺子也。《詩》不云乎：生芻一束，其人如玉。吾不堪此喻耳！」凡司徒辟大常，趙典舉有道，皆不就，以建寧二年卒於家。申屠蟠　　申屠蟠字子龍，陳留外黃人也，少有名節。同縣緱氏女玉為父報仇，外黃令梁配欲論殺玉。蟠時年十五，為諸生，進諫曰：「玉之節養，足以感無恥之孫，激忍辱之子，不遭明時，尚當表旌廬墓，況在清聽，而不加哀矜！」配善其言，乃為讞，得減死論。鄉人稱之。蟠父母卒，哀毀思慕，不飲酒食肉十餘年，遂隱居學治京氏《易》，嚴氏《春秋》，小戴《禮》，三業先通，因博貫五經，兼明圖緯，學無常師。始與濟陰王子居同在太學，子居病困，以身托蟠。蟠即步負其喪，至濟陰，遇司隸從事於河鞏之間。從事義之，為符傳護送蟠，蟠不肯，投傳於地而去。事畢，還家。前後凡蒲車特徵，皆不就。年七十四，以壽終。

袁閎　　袁閎字夏甫，汝南人也。築室於庭中，閉門不見客。旦幕於室中向母禮拜，雖子往亦不得見也，子亦向戶拜而去。首不著巾，身無單衣，足著木履。母死，不列服位。公車兩徵，不詣。范滂美而稱之曰：「隱不違親，貞不絕俗，可謂至賢矣。」

姜肱　　姜肱字伯淮，彭城廣戚人也。家世名族，兄弟三人皆孝行著聞。肱年最長，與二弟仲海、季江同被臥，甚相親友。及長，各娶，兄弟相愛，不能相離。肱習學五經，兼明星緯，弟子自遠方至者三千餘人，聲重於時。凡一舉孝廉，十辟公府，九舉有道，至孝、賢良、公車三徵，皆不就。仲季亦不應徵辟。建寧二年，靈帝詔徵為犍為太守，肱得詔，乃告其友曰：「吾以虛獲實，遂籍聲價。盛明之世尚不委質，況今政在私門哉！」乃隱身遁命，乘船浮海，使者追之不及。再以玄纁聘，不就，即拜太中大夫，又逃不受詔。名振於天下，年七十七卒於家。

管寧　　管寧字幼安，北海朱虛人也。靈帝末，以中國方亂，乃與其友邴原涉海，依遼東太守公孫度，虛館禮之。其後中國少安，人多南歸，唯寧不還。黃初中，華歆薦寧，寧知公孫淵必亂，乃因徵辭還，以為太中大夫，固辭不就。寧凡徵命十至，輿服四賜，常坐一木榻上，積五十五年未嘗箕踞。榻上當膝皆穿，常著布裙貉裘，唯祠先人，乃著舊布單衣加首絮巾。遼東郡國，圖形於府殿，號為賢者。

鄭玄　　鄭玄字康成，北海高密人也。八世祖崇，漢尚書。玄少好學，長八尺餘，鬚眉美秀，姿容甚偉。習《孝經》、《論語》，兼通京氏、公羊《春秋》、三正歷、《九章算術》、《周官》、《禮記》、《左氏春秋》。大將軍何進辟玄，州郡迫協，不得已而詣。進設機杖之禮以待玄，玄以幅巾見進，一宿而逃去。公府前後十餘辟，並不就。

任安　　任安字定祖，少好學，隱山不營名利，時人稱安曰任孔子。連辟不就。建安中，讀《史記﹒魯連傳》，歎曰：「性以潔白為治，情以得志為樂，性治情得，體道而不憂，彼棄我取，與時而無爭。」遂終身不仕，時人號為任徵君云。

龐公　　龐公者，南都襄陽人也。居峴山之南，未嘗入城府，夫妻相敬如賓。荊州刺史劉表延請，不能屈，乃就候之，曰：「夫保全一身，孰若保全天下乎？」龐公笑曰：「鴻鵲巢於高林之上，暮而得所棲﹔??穴於深淵之下，夕而得所宿。夫趣舍行止，亦人之巢穴也，且各得其棲宿而已，天下非所保也。」因釋，耕於壟上，而妻子耘於前。表指而問曰：「先生苦居畎畝，而不肯官祿，後世何以遺子孫乎？」龐公曰：「世人皆遺之以危，今獨遺之以安。雖所遺不同，未為無所遺也。」表歎息而去。後遂攜其妻子登鹿門山，因採藥不反。

姜岐　　姜岐字子平，漢陽上邽人也。少失父，獨以母兄居，治《書》、《易》、《春秋》，恬居守道，名重西州。延熹中，沛國橋玄為漢陽太守，召岐，欲以為功曹。岐稱病不就，玄怒，敕督郵尹益收岐，若不起者，趣嫁其母而後殺岐。益爭之，玄怒益，撾之。益得杖，且諫曰：「岐少修孝義，棲遲衡廬，鄉里歸仁，名宣州里，實無罪狀，益敢以死守之。」玄怒，乃止。岐於是高名逾廣。其母死，喪禮畢，盡讓平水田與兄岑，遂隱居，以畜蜂、豕為事，教授者滿於天下，營業者三百餘人。辟州從事，不詣。民從而居之者數千家。後舉賢良，公府辟以為茂才，為蒲?令，皆不就，以壽終於家。

荀靖　　荀靖字叔慈，穎川人也。少有俊才，以孝著名。兄弟八人，號曰八龍。闔門悌睦，隱身修學，動止合禮。弟爽字慈明，亦以才顯於當時。或問汝南許章曰：「爽與靖孰賢？」章曰：「皆玉也。慈明外朗，叔慈內潤。」太尉辟，不就。及卒，學士惜之，誄靖者二十六人。潁陰令丘禎追號靖曰玄行先生。潁川太守王懷亦諡曰昭定先生。

胡昭　　胡昭字孔明，潁川人也。始避地冀州，不應袁紹之命。武帝亦辟昭，昭自陳本志。帝曰：「人各有志，出處不同。勉卒高尚，義不相屈。」昭乃隱陸渾山中，躬耕樂道，以經籍自娛。至嘉平初，年八十九，卒於家。

焦先　　焦先字孝然，世莫知其所出也，或言生漢末。及魏受禪，常結草為廬於河之濱，獨止其中。冬夏袒不著衣，臥不設席，又無蓐，以身親土，其體垢汗皆如泥滓，不行人間。或數日一食，行不由邪逕，目不與女子迕視，口未嘗言，雖有警急不與人語。後野火燒其廬，先因露寢，遭冬雪大至，先袒臥不移。人以為死，就視如故。後百餘歲卒。

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