魏了翁数岁即从诸兄入学，俨然像成年人。稍微大一点，聪明颖悟特出，日读千余言，过目不忘，乡里称他为神童。十五岁，撰写《韩愈论》，文章抑扬顿挫，有写作者的风范。

庆元五年(1199年)，魏了翁中进士第三名，当时忌讳谈"道学"，魏了翁却在策论中提及。登第后，魏了翁获授剑南西川节度(驻成都，今属四川)判官厅公事，他在任上尽心公事。

嘉泰二年(1202年)，被召为国子监国子正。

嘉泰三年(1203年)，改任国子监武学博士。

开禧元年(1205年)，召试学士院。当时权臣韩侂胄谋划北伐，魏了翁上言，以"国家纪纲不立，国是不定，风俗苟偷，边备废弛，财用凋耗，人才衰弱"、"金地广势强，未可卒图，求其在我，未见可以胜人之实"为由，认为当务之急在于"内修"。此论一出，众人大惊。魏了翁遂被改为秘书省正字。御史徐柟弹劾魏了翁"对策狂妄"，但韩侂胄却并未再做处置。

开禧二年(1206年)，升秘书省校书郎，以"亲老(父母年老)"为辞而出任嘉定(今乐山)知府。同年末，在赴任途中到达江陵(今属湖北)时，四川宣抚副使吴曦叛宋降金，魏了翁因而未能到任。

开禧三年(1207年)二月，安丙、李好义、杨巨源等诛杀吴曦、平定叛乱后，魏了翁在继续赴任途中于广安(今属四川)收到免职之命，遂奉双亲回蒲江故里。同年末，奸臣史弥远秘密杀害权臣韩侂胄后，理学人士刘爚建议史弥远崇奉理学、起用名人以改善其丑陋形象。"朝廷收召诸贤"，魏了翁也在收召之列。

嘉定元年(1208年)十月，史弥远入相，专理国事。魏了翁从一开始就觉察到史弥远"收召诸贤"的用意，因而力辞诏命。不久父亲去世，魏了翁解官守丧，遂于州西白鹤冈下建成鹤山书院，著书立说，授徒传道，宣扬理学，"由是蜀人尽知义理之学"。 起复，任汉州(今四川广汉)知州，免欠税以减轻人民负担，但因桥毁伤人命而降授宫观闲差，数月后又起任眉州(今眉山)知州。

嘉定四年(1211年)，升任潼川府(今三台)路提点刑狱公事(监司)。

嘉定八年(1215年)，兼本路提举常平，后又改兼转运判官。作为理学家的魏了翁见到南宋理学家朱熹、张栻均已赐谥，次年春遂以周敦颐曾任本路合州(今重庆合川)的官职为由，奏请为周敦颐赐谥，同时也为程颢、程颐请谥。在魏了翁的一再奏请下，直到嘉定十三年(1220年)，朝廷才特赐周敦颐谥元、程颢谥纯、程颐谥正，魏了翁遂进一步为张载请谥，并请将四人从祀孔庙，朝廷虽随后又特赐张载谥明，但未同意将四人从祀于孔庙。尽管如此，将不符合通常赐谥规定的四个理学创始人特赐谥号，仍极大地提高了理学派声望，并为以后理学独尊地位的取得奠定了基础。

嘉定九年(1216年)，魏了翁一度以路级监司官代理本路的遂宁府(今四川省遂宁市)知府。

嘉定十一年(1218年)春，改任泸州(今属四川)知州、兼主管潼川府路安抚司公事(帅司)。母死守丧，起复后任潼川知府。

嘉定十四年(1221年)，朝廷提升魏了翁任潼川路提点刑狱公事。在这十五年期间，他历任转运判官、直秘阁官、秘书监官等职务。治绩大著，有口皆碑。

宋理宗即位后，时事多变。魏了翁积忧成疾，三次上奏要求隐退，都不批准。却又任起居郎官。那时，因雷声非时(雷声按季节，但不是时候而发雷声)认为异常，理宗心神不定。魏了翁入对，阐述理学与政见，指出"心"的作用。并为理宗谋求久安长治计策。不久，又为一个降职后死去的官员无处埋葬之事据理力争，被一个官员指控为首倡异论。朝廷竟以欺世盗名、朋邪谤国罪，把魏了翁削官三等，贬到靖州居住。不久，魏了翁再入朝，宰相想要拉拢，他不与苟同。在三年时间里，魏了翁足迹遍及大江南北。那时，湖南、湖北、江苏、浙江几个省的许多读书人背着书籍纷前来求教。这一时期，魏了翁勤劳恭谨，全身心地传授理学知识，并著《九经要义》，凡二百六十三卷，成为当时较好的著作。

宝庆二年(1226年)二月，魏了翁被召回。前后这些都不是理宗的本意。魏了翁要求回归故里，理宗不肯，便改任资政殿学士。

绍定四年(1231年)，魏了翁复职，主管武夷山冲佑观。

绍定五年(1232年)，又改提举江州太平兴国宫。不久，又知遂宁府，他辞谢不拜受。后升任宝章阁待制、潼川路安抚使、知泸州。泸州是一个大藩屏，控制边境的面积达两千里，而武备不修，城廓废弛。魏了翁乃奏请修缮泸州的城楼、垣墙和雉堞，并增置军械，训练盾牌手，申明军纪，兴办学校，蠲免欠税，恢复社仓，修建义冢，修办养济院。他上任只有几个月，就出现了百废俱兴的局面。

绍定六年(1233年)，时值史弥远逝世，理宗亲政，魏了翁被提升为华文阁待制，赏赐了金带，仍留居原任。入朝以来，魏了翁见一些高官显贵大权独揽，废法纪，无纲常，致政权腐败，不可救药。他疾恶如仇，在应诏赴任途中，给理宗上疏曰:"时政有十弊，建议理宗恢复历来好的传统，以表新兴之大为。"他的整顿朝政十项建议，其中第二、三项关于恢复二府之法规与恢复都堂之纪律，以便聚议及严明朝纲和第六项恢复台谏制度，以便公开进退人才等建议，至今仍有非常重要的现实意义，应该以史为鉴。十项建议论述万余言，引事实，切时弊，辩是非，讲利害，理宗读毕，深受启发和震动，手拿奏章举读成诵。从此，旧典章都得到了恢复。

端平元年(1234年)十月，魏了翁任礼部尚书兼直学院 。他忠于职守，纵论政事，体察民情，访问人才，召从臣集议，许多事情做得认真、扎实，不负众望。回朝六个月前后共上奏二十多章，全是当务之急。皇上欲引了翁参与共商国家政事，而嫉妒他的人合伙竭力排斥，使他不能安心在职。

端平二年(1235年)十一月，魏了翁因熟知兵书、兵法，又量力国家，被任为端明殿学士，参预机要工作、撰写文书等。又任同签书枢密院事。十二月，督视江淮京湖军马。正值蒙古军犯境，且战事失利，朝廷惊慌，理宗忧虑。一次例行朝拜结束后，理宗面赠魏了翁一首亲笔的唐人严武诗:"昨夜秋风入汉关，朔云边月满西山。更催飞将追骄虏，莫遣沙场匹马还。"和"鹤山书院"四个大字，并赠金带鞍马，又命宰相、重臣关外设宴饯行。魏了翁掌管边关兵马战事后，即以吴潜为参谋官，赵善潮、马光祖为参议官，重申军规，严明军纪，并身先士卒，加强练兵，一时军力大增。由于全军上下团结一心，奋勇杀敌，很快击败了元军。了翁胜不骄，同时提醒将帅们加强警戒并调遣增援部队，安抚为国捐躯的士卒，罢免贪生怕死的将领，及时向理宗奏明边防十件事。过了二十多天，魏了翁被提升为国防部部长。在赴边关奏事时，因得病提出辞呈。那些存心排挤魏了翁的人早在那里窥视，并蠢蠢欲动。他们趁机推波助澜，又大造舆论。

嘉熙元年(1237年)，魏了翁被改知福州、福建安抚使。他屡次向理宗请求告老还乡，但没有被批准。魏了翁病重时，再次请求退职。当时魏了翁的门生来探望他，魏了翁穿戴整齐后与其谈话。并且说:"我一辈子对自己淡然无所求，没有任何非份之想。"当谈到蜀地的动乱时，魏了翁久久苦皱眉额，便口授遗奏。一会儿后，魏了翁便拱手而辞，终年六十岁。十天后，理宗颁诏拜魏了翁为资政殿大学士、通奉大夫的诏书才到达。

当理宗接到魏了翁送来的遗奏，知道他已经去世时，十分悲痛。他不理政事，罢朝以示哀悼。惋惜有用的人才没有充分发挥作用。追封他为太师，谥号"文靖"，累赠秦国公，诏赐第宅于苏州南宫坊(现书院巷)。

元至顺元年(1330年)虞集奉敕题"鹤山书院"额于其第宅。

清雍正二年(1724年)，魏了翁得以配享孔庙。

 思想

魏了翁推崇朱熹理学，又和陆九渊接近。南宋后期，学派变为门户，诗派变为江湖，了翁独穷经学古，与真德秀齐名。

认为"河图与洛书，发挥道数无遗余"(《四川茶马牛宝章大季修杨子墨池以书索题咏》)。他肯定河图洛书的存在，坚信先天图古已有之，绝非邵雍私意，说:"先天一图停停当当，愈玩愈有味，此决是古来曾有此说，特不知何为汉、唐千余年间更无一人说有。《参同》中虽略有此意，而方圆图之妙，则未知古人曾见之否?"(《答真侍郎》)"窃意先天一图自古有之。"(《题冯仰之因重论后》)

魏了翁曾在上封事书中以邵雍说为基础，详细论述了先后天图及其体与用:臣尝读《易》，至"天地定位"，则乾与坤对;"山泽通气"，则艮与兑对;"雷风相薄"，则震与巽对;"水火不相射"，则离与坎对。此为先天八卦之序也。然而语其用，则地天而为《泰》，泽山而为《咸》，风雷而为《益》，水火而为《既济》。盖天道不下济，则地气不上跻;山体不内虚，则泽气不上通;雷不倡则风不和也;火不降则水不升也。于是而为《否》为《损》，为《恒》为《未济》。又即其大体而言，则水雷山皆乾也，火风泽皆坤也，其要则乾坤坎离。故先天之卦乾南坤北，而其用则乾上而坤下也。后天之卦离南坎北，而其用则离降而坎升也。大率居上者必以下济为用，在下者必以上跻为功。天地万物之理，凡莫不然，况乾天也，离日也，皆为君之象。坤地也，坎月也，皆为臣之象。其理顾不晓，然未有乾坤不交而能位天地，坎离不交而能育万物，君臣不交而能跻斯世于泰和也。(《封事奏体八卦往来之用玩上下交济之理以尽下情七月二日》)先天八卦乾坤、艮兑、震巽、离坎相对，其用正则《泰》、《咸》、《益》、《既济》，反则《否》、《损》、《未济》。先天八卦乾南坤北为体，乾上坤下为用;后天八卦离南坎北为体，离降坎升为用。魏了翁还运用这一原则说明人伦世教，除了君尊臣卑是必然的之外，君臣相交也是效法自然，跻斯世于泰和的必要条件。

魏了翁又考察河图、洛书之数的源流，对此不无疑问。河图、洛书之数古无明文，汉儒以后始谓羲卦本之图，禹畴本之书。本朝诸儒始有九为图，十为书;九为书，十为图之说。二者并行，莫之能正。至朱文公始以九图十书为刘长民托之陈图南，辞而辟之，而引邵子为证。然邵子不过曰:圆者河图之数，方者洛书之文，第言圆方，不言九十。河图、洛书之数的来源并不明确，直到汉儒以后才有伏羲八卦本之河图，大禹九畴本之洛书之说，而宋朝更出现九图十书和十图九书两种说法。朱熹以十图九书为是，并以邵雍之说为据，在《易学启蒙》中反复辨析。不过，在魏了翁看来，此说也并不可靠。其最大的弱点就在于邵雍本身的说法并不明确，朱熹的证据不可靠。邵雍说:"盖圆者河图之数，方者洛书之文，故羲、文因之而造《易》，禹、箕叙之而作《范》也。"邵雍只言方圆，不言九十之数，这不能说明河图、洛书孰九、孰十。从二图表象来看，"戴九履一之图其象圆，五行生成之图其象方，是九圆而十方也，安知邵子不以九为图，十为书乎"?(《跋司马子巳先后天诸图》)不但如此，朱熹本人也颇有疑问。他说:"《易》、《范》之数，诚相表里，为可疑耳。"又说:"安知图之不为书，书之不为图?"(《跋司马子巳先后天诸图》)而近世大儒朱震、张行成都以九为图、十为书。朱震以《列子》作证据，张行成则据依邵子之说为主。二者实难定取舍。

诗文

魏了翁诗文造诣很深，时值"南来之衰，学派变为门户，诗派变为江湖，了翁独穷经学古"，他推崇朱熹理学，提出"心者人之太极，而人心又已为天地之太极"，强调心的作用，形成一个学派。

有《鹤山全集》一百零九卷，内有长短句三卷，其中十分之九为寿词，为宋人词集所罕有。黄升《中兴以来绝妙词选》卷七以为"皆寿词之得体者。"张炎《词源》卷下云:"难莫难于寿词，倘尽言富贵则尘俗，尽言功名则谀佞，尽言神仙则迂阔虚诞。"

书法

魏了翁的书法擅长各体，清爽中有奇崛的意味。《书史会要》评道:"善篆，不规规然绳尺中，而有自然之势。尝以篆法寓诸隶，最为近古。" 他传世的墨迹极少，只有《文向帖》、《提刑提举帖》等数件作品。

藏书

魏了翁的私人藏书极富，他自称"余无他嗜，惟书癖殆不可医，临安人陈思多为余收揽"。先后收藏有10万卷，与叶梦得并称为南宋著名藏书家。后来为了创办鹤山书院，将其藏书大半捐献给书院，供生员阅读。宋理宗特御书"鹤山书院"四字为赠。鹤山书院"尊经阁"藏书数量曾经超过南宋国家图书馆，且大部分是其旧藏和抄录所藏之副本，再访得旧书，达10余万卷，其藏书规模是宋代各大书院之首。他曾说:"尝观苏文忠记李氏山房，谓秦、汉以来，书益多学者益以苟简"。又云:书日传万纸而士皆束书不观，游谈无根。夫非书之罪也，书日多而说日明，俊慧者剿说浮道可以欺世，不必深体笃践也;多柴者广采兼畜可以辑文，不必穷搜博考也。今先生(指朱熹)之书满天下，而其道无传焉"。

他对尤袤藏书佩服之极，写有《遂初堂书目·跋》，自称"余生晚，不及拜遂初先生，闻储书之盛，又恨不能如刘道原所以假馆春明者。"此跋文叙述了南宋部分私人藏书家的藏书故实，如王溥、李昉、井度、毕士安、杨徽之、晁迥、刘羲仲、宋绶、江正等。

 魏了翁遗稿由其子魏近思、魏近愚刊行，传世有《鹤山先生大全文集》一百九卷、《九经要义》二百六十三卷以及《周易集义》、《易举隅》、《周礼井田图说》、《古今考》、《经史杂抄》、《师友雅言》。词有《鹤山长短句》。《全宋诗》、《全宋词》亦收录有其作品。

 李东阳:其称西山(真德秀)之贤，有东南人物凋落之叹，则其慨然自附于濂洛诸贤之意端可想见，可谓一代伟人也。……自鹤山(魏了翁)去国后，国势日蹙，一再传而宋亡。 (《跋鹤山魏先生书真迹》)

何乔新:自金有蒙古之难，中原豪杰并起，而争请命于宋。李全、张林以山东来归，严实、彭义斌以河北来归，计其将卒不啻百余万。使宋得壮猷宿望如崔与之、魏了翁者，建阃淮甸，抚之以恩威，驭之以纪律，画疆理以处之，择将帅以统之，岂惟可以保淮而固江耶?复汴洛之旧都，吊祖宗之遗民，盖可坐致矣。 (《朝延以淮乱相仍以改楚州为淮安军视之若羁縻州然》)

薛应旗:宋哲宗之世，非无范纯仁、韩忠彦也;南渡之时，非无李纲、赵鼎也;其后非无真德秀、魏了翁、文天祥也，如不用，何哉? (《纪述·下篇》)

黄宗羲:①鹤山之卓荦，非西山之依门傍户所能及。 (《宋元学案》)②两家学术虽同出于考亭(朱熹)，而鹤山识力横绝，真所谓卓荦观群书者;西山则倚门傍户，不敢自出一头地，盖墨守之而已。 (《宋元学案》)

黄百家:从来西山鹤山并称，如鸟之双翼，车之双轮，不独举也。鹤山之志西山，亦以司马文正(司马光)、范忠文(范仲淹)之生同志、死同传相比，后世亦无敢优劣之者。 (《宋元学案》)

全祖望:嘉定而后，私淑朱、张(张拭)之学者，曰鹤山魏文靖公。兼有永嘉经制之粹，而去其驳。世之称之者，以并之西山，有如温公(司马光)、蜀公(范镇)，不敢轩轾。(《宋元学案》)

纪昀等:南宋之衰，学派变为门户，诗派变为江湖。了翁容与其间，独以穷经学古，自为一家。所著作诗文极富，……史称了翁年十五时，为《韩愈论》，抑扬顿挫，已有作者之风。其天姿本自绝异，故自中年以后，覃思经术，造诣益深。所作醇正有法，而纡徐宕折，出乎自然。绝不染江湖游士叫嚣狂诞之风，亦不染讲学诸儒空疏拘腐之病。在南宋中叶，可谓翛然于流俗外矣。 (《四库全书总目提要》)

蔡东藩:况贾、阎二妃，相继专宠，不闻有远色之言。真、魏二贤，同时就征，复至有遭忌之举。危不持，颠不扶，焉用彼相为哉? (《宋史演义》)

林瑞翰:理宗在位四十年，大抵而言，初期委政于史弥远，中期委政于郑清之、史嵩之，晚期委政于贾似道。清之在位，颇引用正人，故端平间，贤士如真德秀、魏了翁、李皇、洪咨夔等并见进用，时称端平更化，以比元佑。 (《宋代政治史》)

 《宋史·卷四百三十七·列传第一百九十六》

《宋元学案·卷八十·鹤山学案》

 魏了翁墓

魏了翁墓位于浙江省诸暨市枫桥镇高景山金盆坞，1960年被列为吴县文物保护单位，1995年因所在地划入苏州市区，改为苏州市文物保护单位。

魏了翁墓原规模宏大，有神道、神道碑、石碑坊。后屡经毁修。清咸丰元年〔1851年)，江苏布政使倪良用曾为魏墓补立七尺墓碑，上刻"先儒宋资政殿大学士参知政事赠太师秦国公谥文靖魏公了翁墓"。后毁。辛亥革命后，吴中保墓会吴荫培先生重立"宋魏文靖公了翁墓"石碣。"文革"期间，墓碣荡然无存，连墓的确切位置也无从寻找。

 Wei Liweng entered school from his brothers when he was a few years old, just like an adult. A little older, smart and intelligent, read more than a thousand words a day, never forget, the village called him a prodigy. At the age of fifteen, he wrote Han Yu Lun, which is full of melodies and setbacks, and has the style of a writer.

In the fifth year of Qingyuan (1199), Weng Zhongjinshi of Wei was third. At that time, Taoism was taboo, but Weng of Wei mentioned it in his policy. After ascending the rank, Wei Yaweng was awarded official duties of the judges'Office of Xichuan Festival in Jiannan (stationed in Chengdu, now Sichuan). He did his best in office.

In the second year of Jiatai (1202), he was called to supervise Guozizheng.

Jiatai three years (1203), renamed Guozijian Wuxue doctor.

In the first year of Kaixi (1205), Bachelor's College was called for examination. At that time, the Minister of power, Han You-soo, planned the Northern Expedition. Wei Yao-weng said that the urgent task was to "internalize" on the grounds that "the national discipline was not established, the country was uncertain, the customs were secretive, the border was dilapidated, the financial resources were depleted, the talents were weak", and "the golden land was vast and powerful, and could not be killed, so that I could not find a winner." As soon as this theory was put forward, everyone was shocked. Wei Lao Weng Sui was changed to Secretary provincial orthography. Royal Shi Xuxu impeached Weng's "strategy arrogance", but Han Youxu did not deal with it any more.

In the second year of Kaixi (1206), he was promoted to the Secretary of the provincial school and became the prefecture of Jiading (now Leshan) in the name of "old parents". At the end of the same year, when he arrived in Jiangling (now Hubei) on his way to office, Vice Xuanfu of Sichuan made Wu Xi betray the Song Dynasty and surrender the Jin Dynasty, and Wei Liweng failed to take office.

In February of the third year of Kaixi (1207), after Ann Bing, Li Haoyi and Yang Juyuan slaughtered Wu Xi and calmed the rebellion, Wei Yaweng received the order of dismissal in Guang'an (now Sichuan) on his way to office, and returned to Pujiang's hometown with his parents. At the end of the same year, after the treacherous minister Shi Miyuan secretly murdered the right minister Han Juxuan, Liu Xun, a Confucian scholar, suggested that Shi Miyuan worship Neo-Confucianism and employ celebrities to improve his ugly image. "The imperial court summoned all the wise men", and Wei Liweng was among them.

In October of the first year of Jiading (1208), Shi Miyuan entered the Ministry and took charge of the state affairs. From the very beginning, Wei Yiweng realized Shi Miyuan's intention of "calling on all the wise men", so he tried to make an imperial edict. Shortly after his father died, Wei laid off his official duties and mourning, and built Heshan Academy under Baihegang in the western part of the state. He wrote books, preached Buddhism and advocated Neo-Confucianism. Up to now, he was appointed as the prefecture of Hanzhou (now Guanghan, Sichuan) to relieve the people's burden by exempting tax arrears, but due to the destruction of human lives by bridges, he was assigned to the palace for idleness. A few months later, he was appointed as the prefecture of Meizhou (now Meishan).

Jiading four years (1211), promoted to Tongchuanfu (today's Santai) Lu Tidian Prison Officer (Supervisory Department).

Jiading eight years (1215), and the road to lift Changping, and later to transfer judges. Wei Duweng, a Neo-Confucianist, met Zhu Xi and Zhang Jie, both of them in the Southern Song Dynasty. The following spring, he invited Zhou Dunyi to give advice to him on the grounds that Zhou Dunyi had been appointed as the official post of Hezhou on his own road (Hechuan in Chongqing today), as well as Cheng Jian and Cheng Yi. At the invitation of Wei Liweng, it was not until the 13th year of Jiading (1220) that the court gave Zhou Dunyi Jiayuan, Cheng Jiachun and Cheng Yizheng special gifts. Wei Liweng further invited Zhang Zai to pray for him, and invited four people to worship Confucius Temple. Although the court later gave Zhang Zaiming special gifts, it did not agree to sacrifice four people to Confucius Temple. Nevertheless, the four founders of Neo-Confucianism who did not conform to the ordinarily prescribed titles still greatly enhanced the prestige of Neo-Confucianism and laid the foundation for its exclusive status in the future.

In the ninth year of Jiading (1216), Wei Yaweng once acted as the chief inspector of Suining Prefecture (now Suining City, Sichuan Province) of Suining Prefecture.

In the spring of the 11th year of Jiading (1218), he was transferred to Zhizhou of Luzhou (now Sichuan) and was also in charge of Tongchuanfu Road Compassion Company. Mother died in mourning, after recovery, Ren Tongchuan Zhifu.

In the fourteenth year of Jiading (1221), the court promoted Weng Rentongchuan Road to a point of imprisonment. During this 15-year period, he served successively as a transit judge, a directly secretarial cabinet officer, a secretarial supervisor and other posts. He has made great achievements and is well-known.

After Song Lizong came to power, current affairs were changeable. Weng Jiyu became ill in Wei Dynasty. He asked for retirement in three plays, which were not approved. But he also served as a living officer. At that time, because of the thunder (thunder according to the season, but not the time to thunder) that abnormal, Li Zong was restless. Wei Yuweng entered the pair, elaborated on politics and opinions, and pointed out the role of "heart". And seek long-term stability and stability for Lizong. Shortly afterwards, he argued that an official who had died after demotion had nowhere to bury him, and was accused by an official of advocating dissent. The court actually relegated Weng to Jingzhou to live in the third class of the Wei Dynasty because of the crime of deceiving the world, stealing names and slandering the country by friends and evil spirits. Soon after, Wei Liweng entered the dynasty again. The prime minister wanted to attract him. He disagreed. In three years, Wei Liweng has traveled all over the Yangtze River. At that time, many readers from Hunan, Hubei, Jiangsu and Zhejiang provinces came to seek advice with books on their backs. During this period, Wei Lao-weng was diligent and respectful, devoted himself to imparting the knowledge of Neo-Confucianism, and wrote the Essentials of Nine Classics, all 263 volumes, which became a better work at that time.

In February of the second year of Baoqing (1226), Wei Yaweng was recalled. These are not the original intention of Lizong. When Wei Liweng asked to return to his native place, Lizong refused to do so, so he changed to the Bachelor of Administration.

Shaoding four years (1231), Wei Weng reinstated, in charge of Wuyishan Chongyou Guan.

In the fifth year of Shaoding (1232), Jiangzhou Taiping Xingguo Palace was proposed. Soon, Suining Prefecture was known, and he refused to accept it. Later, he was promoted to Baozhangge, Tongchuan Road, and Zhiluzhou. Luzhou is a big fan screen. It controls the border area of 2,000 miles, but it is not equipped with military equipment and its city outline is dilapidated. Weng Naizhu asked for the renovation of Luzhou's city buildings, walls and pheasants, and the addition of ordnance, training shield players, declaring military discipline, setting up schools, exempting tax arrears, restoring social storehouses, building mounds, and building nursing homes. Only a few months after he took office, there was a situation in which all the wastes were thriving.

Six years (1233) in Shaoding, when Shi Miyuan died and Li Zong was in charge of the government, Wei Yaweng was promoted to the Chinese Cabinet to be controlled, rewarded with a gold belt and remained in office. Since the beginning of the dynasty, Wei Laoweng has seen some high-ranking officials monopolizing power, abolishing laws and regulations, being unconventional, causing corruption of the regime, which is hopeless. On his way to office, he said to Lizong, "There are ten shortcomings in current politics. He suggests that Lizong restore the good tradition of the past to show the great new development. "His ten proposals for the rectification of the dynasty's politics, including the second and third proposals for restoring the laws and regulations of the two governments and the discipline of the capital hall, so as to gather together and discuss the Yanming Dynasty Outline and the sixth proposals for restoring the Taiwanese admonition system so as to make public the advancement and retreat of talents, still have very important practical significance, and we should draw lessons from history. Ten suggestions discussed more than ten thousand words, quoted facts, pointed out the shortcomings of the times, argued right and wrong, emphasized the advantages and disadvantages, read the rationale, deeply inspired and shocked, and read it aloud with a medal in hand. Since then, the old rules have been restored.

In October of the first year of Duanping (1234), Weng Ren was appointed to Shangshu and Zhizhi College of the Ministry of Rites. He was loyal to his duties, commented on political affairs, observed the people's situation, visited talented people and summoned ministers to gather. Many things were done earnestly and steadfastly, and did not disappoint the public's expectations. Six months before and after the Hui Dynasty, more than twenty chapters were played, all of which were of top priority. The emperor wanted to induce Weng to participate in the negotiation of state affairs, but his jealous partners tried to exclude him, so that he could not rest assured of his position.

In November of the second year of Duanping (1235), Wei Yaweng was appointed Bachelor of Duanming Palace for his familiarity with military scripts, tactics and national strength, participating in important work and writing documents. He was also appointed to the Privy Council for the same signature. In December, he inspected the Jianghuai Jinghu Army and horses. It was the time when the Mongolian Army was in prison, and the war was lost, the court panicked, and Rizong worried. After the end of a routine pilgrimage, Li Zongmian presented Weng Weng with a poem written by Tang Yanwu: "Last night, the autumn wind entered the Hanguan Pass, and the moon was full of the western mountains beside Shuoyun. More hastening will catch up with pride, do not send a horse back in the sand. "He" and "Heshan Academy" are four big characters, with gifts of pommel horses, and the prime minister and important ministers are ordered to have a banquet and farewell outside the Guan. After Wei Liweng took charge of the frontier warfare, Wu Qian served as the staff officer, Zhao Shanchao and Ma Guangzu as the counselors. He reiterated the military rules and regulations, made strict military discipline, and took the lead in strengthening military training. As the whole army united and fought bravely, it soon defeated the Yuan Army. Weng Shengbu was not arrogant. At the same time, he reminded the generals to strengthen their vigilance and deploy reinforcement troops, appease the soldiers who died for their country, recall the generals who were greedy for life and feared death, and timely tell Lizong ten things about border defense. After more than twenty days, Wei Liweng was promoted to Minister of Defense. When going to the border, he resigned because of illness. Those who intentionally excluded Wei Daweng peeped there and were ready to move. They take the opportunity to boost the tide and create public opinion.

In the first year of Jiaxi (1237), Wei Yaweng was reverted to Fuzhou and Fujian as a conciliatory envoy. He repeatedly appealed to Lizong to return home, but was not approved. When Wei Liweng was seriously ill, he again asked for his resignation. At that time, Wei's students came to visit him, and he talked to him after he was dressed neatly. And he said, "I have been indifferent to myself all my life, and I have no unreasonable thoughts. "When it comes to the turmoil in Shu, Weng Jiujiu frowned bitterly for a long time and dictated his legacy. After a while, Wei Liweng bowed his hand and resigned. He was sixty years old. Ten days later, the imperial edict issued by Lizong worshipped Weng Weng as a scholar and doctor Tongfeng arrived.

When Lizong received Wei Weng's legacy, he was very sad to know that he had passed away. He ignored the political affairs and went to the court to express his condolences. Regret that useful talents have not played their full role. He was awarded the title of "Wen Jing" as a Taishi, and was bestowed on the Emperor of Qin. His residence was in Nangongfang, Suzhou (now Academy Lane).

In the first year of Yuan to Shun (1330), the title of "Heshan Academy" was collected in Fengdao, which is the first residence of Heshan Academy.

In the second year of Yongzheng in the Qing Dynasty (1724), Wei Liweng was allowed to enjoy the Confucian Temple.

thought

Wei Liweng praised Zhuxi's Neo-Confucianism and was close to Lu Jiuyuan. In the late Southern Song Dynasty, the school of poetry became a gateway, and the school of poetry became a river and lake. Weng Du was poor in classics and was as famous as Zhende Xiu.

It is believed that "Hetu and Luoshu can give full play to Tao Number" ("Sichuan Tea Horse Niu Baozhang Dajixiu Yang Zi Mochi Initiated by Books"). He affirmed the existence of Hetuluoshu, firmly believed that the innate map had existed since ancient times, and was not Shao Yong's personal intention. He said: "The innate map stops and becomes more and more interesting, which has been said in ancient times. I don't know why it was said in Han and Tang Dynasty for more than a thousand years. Although there is a slight meaning in Shentong, the magic of square diagrams is unknown whether the ancients have ever seen it or not? "("Anzhen Waiter") has a deliberate innate picture since ancient times. "("After Re-discussing the Causes of Feng Yangzhi")

Based on Shao Yong's theory, Wei Yuweng once elaborated on the heavenly map and its body and function in Shangfeng's imperial edict: the minister read Yi, to "orientate heaven and earth", then Qian and Kun were opposite; the mountain was ventilated, then Gen and Kun were opposite; the thunder and wind were opposite; the water and fire were opposite; and the water and fire were opposite. This is the order of innate Eight Diagrams. However, the use of language, the earth and the sky for "Tai", Zeshan for "Xian", wind and thunder for "Yi", water and fire for "Jiji". If the road of heaven does not work, the atmosphere of the earth will not rise; if the mountain is not empty, the luster will not pass; if thunder does not advocate, the wind will not be harmonious; if fire does not fall, the water will not rise. So "No" is "Damage" and "Heng" is "Wuji". That is to say, in general, the mine mountains are dry, the fire and lustre are Kun, and the key is to leave the Kun and Qian. Therefore, the innate hexagram Qian Nan Kun Bei, and its use is also Qian Shang and Kun Xia. The hexagram of the acquired divination leaves the South and the north, while its use falls and rises. Those who have the highest rate will benefit from the following, and those who have the lowest rate will succeed from the above. The reason of heaven and earth is that everything is like a monarch. Kundi and Kanyue are the images of ministers. He did not know what to do, but he was able to position himself in the heaven and the earth without the handover of the heavens and the earth. He was able to nurture all things without the handover of the emperors and ministers. He was also able to enter the world of Taihe without the handover of the emperors and ministers. (The Eight Diagrams of the Feudal Style are played in order to make the best of both the upper and lower feelings on July 2). The innate Eight Diagrams are the opposite of the heavens and the earth, Gundui, Zhenxi and Likan. The rules are Tai, Xian, Yi, Jiji, and conversely, No, Damage and Wuji. Qian Nan Kun Bei, Qian Shang Kun Xia, Qian Shang Kun Bei, and the acquired Bagua Bei, Qian Nan Kan Bei and Qian Shang Kan Bei. Wei Yaweng also used this principle to explain that human relations sect. In addition to the imperial dignity and inferiority, the intersection of monarchs and ministers is also a necessary condition to imitate nature and to be in harmony with others.

Wei Yaweng also inspected the origin and development of the number of Hetu and Luoshu, which is undoubtedly questioned. The number of Hetu and Luoshu has no clear text in ancient times. After the Han Confucianism, they began to call Xigua Ben as the map and Yuchou Ben as the book. The Confucians of this dynasty began with nine pictures, ten books, nine books and ten pictures. The two go hand in hand, and nothing can correct them. To Zhu Wengong, Chen Tunan, Liu Changmin-tuo's Nine Pictures and Ten Books, was first used as an example, and Shao Zi was cited as a proof. However, Shao Zi just said: the number of river charts round, the text of Luoshu dialect, the dialect round, not to mention 90. The source of the number of Hetu and Luoshu is not clear. It was not until the Confucianism of Han Dynasty that the river map of Fuxi Eight Diagrams and the Luoshu theory of Dayu Nine Domains appeared. In Song Dynasty, there were two kinds of statements: Nine Pictures and Ten Pictures and Nine Books. Zhu Xi, based on ten pictures and nine books and Shao Yong's theory, repeatedly discriminates in The Enlightenment of Yi Xue. However, in Wei Laiweng's opinion, this statement is not reliable. Its biggest weakness lies in Shao Yong's own statement is not clear, Zhu Xi's evidence is unreliable. Shao Yong said, "The number of river charts that cover the circle is the number of Luoshu writings written by Fang. Hence, Xi and Wen created Yi and Yu and Ji wrote Fan. "Shao Yong only dialects round, not to mention the number of 90, which can not explain Hetu, Luoshu, Nine, Ten. Judging from the two images, "Dai Jiuruyi's map is like a circle, and the five elements'generating map is like nine circles and ten sides, and Anzhi Shao does not take nine as a picture and ten as a book"? (Ba Sima Zisi's successive heavenly maps) Not only that, Zhu Xi himself has some doubts. He said, "The number of Yi and Fan is honest and suspicious. "He also said:" Anzhi Tu is not a book, but a book is not a picture?"(Basima Zisi's successive heavenly maps) But modern Confucians Zhu Zhen and Zhang Xingcheng take nine as a picture and ten as books. Zhu Zhen takes Liezi as evidence, while Zhang Xingcheng relies mainly on Shaozi's theory. It's hard to decide between the two.

thought

Wei Liweng praised Zhuxi's Neo-Confucianism and was close to Lu Jiuyuan. In the late Southern Song Dynasty, the school of poetry became a gateway, and the school of poetry became a river and lake. Weng Du was poor in classics and was as famous as Zhende Xiu.

It is believed that "Hetu and Luoshu can give full play to Tao Number" ("Sichuan Tea Horse Niu Baozhang Dajixiu Yang Zi Mochi Initiated by Books"). He affirmed the existence of Hetuluoshu, firmly believed that the innate map had existed since ancient times, and was not Shao Yong's personal intention. He said: "The innate map stops and becomes more and more interesting, which has been said in ancient times. I don't know why it was said in Han and Tang Dynasty for more than a thousand years. Although there is a slight meaning in Shentong, the magic of square diagrams is unknown whether the ancients have ever seen it or not? "("Anzhen Waiter") has a deliberate innate picture since ancient times. "("After Re-discussing the Causes of Feng Yangzhi")

Based on Shao Yong's theory, Wei Yuweng once elaborated on the heavenly map and its body and function in Shangfeng's imperial edict: the minister read Yi, to "orientate heaven and earth", then Qian and Kun were opposite; the mountain was ventilated, then Gen and Kun were opposite; the thunder and wind were opposite; the water and fire were opposite; and the water and fire were opposite. This is the order of innate Eight Diagrams. However, the use of language, the earth and the sky for "Tai", Zeshan for "Xian", wind and thunder for "Yi", water and fire for "Jiji". If the road of heaven does not work, the atmosphere of the earth will not rise; if the mountain is not empty, the luster will not pass; if thunder does not advocate, the wind will not be harmonious; if fire does not fall, the water will not rise. So "No" is "Damage" and "Heng" is "Wuji". That is to say, in general, the mine mountains are dry, the fire and lustre are Kun, and the key is to leave the Kun and Qian. Therefore, the innate hexagram Qian Nan Kun Bei, and its use is also Qian Shang and Kun Xia. The hexagram of the acquired divination leaves the South and the north, while its use falls and rises. Those who have the highest rate will benefit from the following, and those who have the lowest rate will succeed from the above. The reason of heaven and earth is that everything is like a monarch. Kundi and Kanyue are the images of ministers. He did not know what to do, but he was able to position himself in the heaven and the earth without the handover of the heavens and the earth. He was able to nurture all things without the handover of the emperors and ministers. He was also able to enter the world of Taihe without the handover of the emperors and ministers. (The Eight Diagrams of the Feudal Style are played in order to make the best of both the upper and lower feelings on July 2). The innate Eight Diagrams are the opposite of the heavens and the earth, Gundui, Zhenxi and Likan. The rules are Tai, Xian, Yi, Jiji, and conversely, No, Damage and Wuji. Qian Nan Kun Bei, Qian Shang Kun Xia, Qian Shang Kun Bei, and the acquired Bagua Bei, Qian Nan Kan Bei and Qian Shang Kan Bei. Wei Yaweng also used this principle to explain that human relations sect. In addition to the imperial dignity and inferiority, the intersection of monarchs and ministers is also a necessary condition to imitate nature and to be in harmony with others.

Wei Yaweng also inspected the origin and development of the number of Hetu and Luoshu, which is undoubtedly questioned. The number of Hetu and Luoshu has no clear text in ancient times. After the Han Confucianism, they began to call Xigua Ben as the map and Yuchou Ben as the book. The Confucians of this dynasty began with nine pictures, ten books, nine books and ten pictures. The two go hand in hand, and nothing can correct them. To Zhu Wengong, Chen Tunan, Liu Changmin-tuo's Nine Pictures and Ten Books, was first used as an example, and Shao Zi was cited as a proof. However, Shao Zi just said: the number of river charts round, the text of Luoshu dialect, the dialect round, not to mention 90. The source of the number of Hetu and Luoshu is not clear. It was not until the Confucianism of Han Dynasty that the river map of Fuxi Eight Diagrams and the Luoshu theory of Dayu Nine Domains appeared. In Song Dynasty, there were two kinds of statements: Nine Pictures and Ten Pictures and Nine Books. Zhu Xi, based on ten pictures and nine books and Shao Yong's theory, repeatedly discriminates in The Enlightenment of Yi Xue. However, in Wei Laiweng's opinion, this statement is not reliable. Its biggest weakness lies in Shao Yong's own statement is not clear, Zhu Xi's evidence is unreliable. Shao Yong said, "The number of river charts that cover the circle is the number of Luoshu writings written by Fang. Hence, Xi and Wen created Yi and Yu and Ji wrote Fan. "Shao Yong only dialects round, not to mention the number of 90, which can not explain Hetu, Luoshu, Nine, Ten. Judging from the two images, "Dai Jiuruyi's map is like a circle, and the five elements'generating map is like nine circles and ten sides, and Anzhi Shao does not take nine as a picture and ten as a book"? (Ba Sima Zisi's successive heavenly maps) Not only that, Zhu Xi himself has some doubts. He said, "The number of Yi and Fan is honest and suspicious. "He also said:" Anzhi Tu is not a book, but a book is not a picture?"(Basima Zisi's successive heavenly maps) But modern Confucians Zhu Zhen and Zhang Xingcheng take nine as a picture and ten as books. Zhu Zhen takes Liezi as evidence, while Zhang Xingcheng relies mainly on Shaozi's theory. It's hard to decide between the two.

Poems

Wei Du-weng's poetry and prose attainments are very deep. At that time, "the decline of the south, the school becomes the gateway, the school of poetry becomes the river and lake, and Weng Du-cheng studies the ancient classics." He praised Zhu Xi's Neo-Confucianism and put forward that "the mind is the Taiji of man, and the heart of man is the Taiji of heaven and earth", emphasizing the role of the heart, forming a school.

There are 109 volumes of Heshan Complete Works, including three volumes of long and short sentences. Nine tenths of them are Shouci, which is rare in Song Dynasty. Volume 7 of Huang Sheng's Selection of Excellent Ci Poems Since Zhongxing thinks that "all the life CI are appropriate. Zhang Yan's Etymology rolls down the clouds: "It's hard to live a long life. If you talk about wealth, you will be vulgar. If you talk about fame, you will flatter. If you talk about immortals, you will be absurd and absurd. "

Calligraphy

Wei Yuweng's calligraphy is good at all kinds of calligraphy, which is fresh and has peculiar meanings. "Book History Club Yao" commented: "Good seal, irregular ruler, but there is a natural trend. Seal law is the most ancient way to inhabit Zhuli. "His handed down ink is very few, only a few works such as Wenxiang Tie and Punishment Tie.

library

Wei Yaweng's private collection is very rich. He claims that "there is no other hobby, but book addiction is beyond cure, and Chen Siduo, a Linan man, is the collector of surplus". There are 100,000 volumes in the collection successively, and Ye Mengde is also known as a famous collector of books in the Southern Song Dynasty. Later, in order to establish Heshan Academy, most of its collection was donated to the Academy for students to read. Song Lizong's Royal Book "Heshan Academy" is a gift. The number of books collected by Zunjing Pavilion in Heshan Academy exceeded that of the National Library of the Southern Song Dynasty, and most of them were copies of the old books and copies collected by the National Library of the Southern Song Dynasty. He once said, "Since the Qin and Han Dynasties, scholars who have learned from Su Wenzhong's records of Li's Mountain House have been benefiting from simplicity." You Yun: Every day books are passed on and every scholar does not look at them, and there is no root for lobbying. A man is not a crime of books, but a man who writes more and more books says that the sun is rising. A man who is handsome and wise says that the floating way can deceive the world without deep practice. A man who collects more firewood and cattle can compile articles without exhausting search and research. The book of Mr. Jin (referring to Zhu Xi) is all over the world, but its Tao is not spread.

He admired the vast collection of books. He wrote Bibliography of Suichutang. He claimed that "the rest of his life is late, not as good as that of Mr. Suichu. He also wished that he could not be as good as Liu Daoyuan, who was so fake as Chunming. "This postscript describes the collection facts of some private collectors in the Southern Song Dynasty, such as Wang Pu, Li Fang, Jingdu, Bi Shi'an, Yang Huizhi, Chaoquan, Liu Xizhong, Song Xizhong, Jiangzheng and so on.

Wei Yaweng's manuscripts were published by his sons Wei Jinsi and Wei Jinyu. They were handed down to the generations as follows: The Great Full Text Collection of Mr. Heshan, 263 Essentials of Nine Classics, and Zhouyi Jiyi, Yi Juyi, Zhou Li Jingtian Tu Shuo, Ancient and Modern Textual Research, Miscellaneous Copies of Classics and History, Teachers and Friends Yayan. The words are Long and Short Sentences in Heshan. His works are also included in Quan Song Poetry and Quan Song Ci.

Li Dongyang: Its name is Xishan (Zhendexiu) virtuous person, with the sigh of Southeast character's declining, it can be imagined that it attaches itself to the virtuous person of Lianluo. It can be said that it is a great person of a generation. Since Heshan (Wei Liweng) went to China, the situation of the country has been declining day by day, and the Song Dynasty has been passed down again and again. (True Works of Mr. Wei's Books in Bahe Mountain)

He Qiaoxin: Since the difficulties of Jin Dynasty and Mongolia, the heroes of the Central Plains have risen side by side and contended for their orders in the Song Dynasty. Li Quan and Zhang Lin came back from Shandong, Yanshi and Peng Yibin came back from Hebei, counting that they would die more than one million people. To make Song Dezhuang Yue look forward to such things as Cui and Wei Yiweng, to build Huaidian, to foster grace and authority, to control discipline, to draw boundaries, to choose generals to rule, can we only protect Huai and consolidate Jiangye? To restore the old capital of Miluo, to hang the ancestors'inheritance, to sit down. (Changing Chuzhou to Huai'an Military View of Huai'an by Huai Chao Xiang in Chaoyan Dynasty)

Xue Yingqi: In Song Zhe Zong's life, it was not without Fan Chunren and Han Zhongyan; in Nandu, it was not without Li Gang and Zhao Ding; afterwards, it was not without Zhendexiu, Wei Yaweng and Wen Tianxiang. If not, why not? (Records of the Second Chapter)

Huang Zongxi: 1. The outstanding buckwheat in Heshan is beyond the reach of the West mountain. (Song and Yuan Scholarship Case) 2) Although the two academics originated from Kao Ting (Zhu Xi), Heshan was so knowledgeable that it was really called Zhuo Shen's group of scholars; Xishan was relying on the door, not daring to come out of one's own place, and just stick to it. (Song and Yuan Scholarship Case)

Huang Baijia: It has always been called Heshan Mountain in Xishan Mountain, such as the wings of birds and the wheels of cars. Xishan, Heshan, is also compared with simultaneous interpreting of Sima, Sima Guang, Fan Zhongwen and Fan Zhongyan. (Song and Yuan Scholarship Case)

Quan Zuwang: After Jiading, the scholars of Private Shuzhu and Zhang (Zhang Xu) called Wei Wenjing Gong in Heshan. It has both the essence of Yongjia's classical system and refutes it. What the world calls it is like Wen Gong (Sima Guang) and Shu Gong (Fan Town) who dare not make Xuan Qi. (Song and Yuan Scholarship Case)

Ji Yun et al: The decline of the Southern Song Dynasty changed the school into a gateway and the poetry school into a river and lake. Between Weng Rong and him, he studied ancient classics in a poor way and became his own family. His poems and essays are very rich,... History calls Weng Nian's 15th anniversary "Han Yu Lun". It has the style of author. His natural posture is unique, so since middle age, he has been thinking about Confucian classics and attaining profound attainments. There are ways to make alcoholic beverages, but they are out of nature. Never stain the fantastic wind of roaring by tourists in rivers and lakes, nor do they stain the emptiness and negligence of scholars in teaching. In the middle of the Southern Song Dynasty, it was out of fashion. (Summary of the General Catalogue of the Four-storehouse Complete Books)

Cai Dongfan: Kuang Jia and Yan Erfei have been spoiled one after another, and they do not hear the words of distant colours. Zhenwei Erxian and Zhenwei Erxian took the conscription at the same time, and they were rebuffed. How can we use the other to support each other? (Romance of Song Dynasty)

Lin Ruihan: In the 40 years of Lizong's reign, in most cases, the early period was far from history, the middle period was Zheng Qingzhi, Shi Songzhi, and the late period was Jia Xiandao. In the reign of the Qing Dynasty, he quoted the righteous people quite a lot, so in Duanping, the wise men such as Zhendexiu, Wei Yaweng, Li Huang, Hong Zhikui and so on came into use, which was called Duanping Genghua, in order to compare with Yuanyou. (Political History of Song Dynasty)

Song Shi, Volume 437, Biography 196

Song and Yuan Scholarship Case, Volume 80, Heshan Scholarship Case

Tomb of Wei Laoweng

Weilaiweng Tomb is located in Jinpenwu, Gaojingshan, Fengqiao Town, Zhuji City, Zhejiang Province. It was listed as a cultural relic protection unit in Wuxian County in 1960. In 1995, it was designated as a cultural relic protection unit in Suzhou City because of its location.

The original scale of the tomb of Wei Laoweng is huge, including Shinto, Shinto Stele and Stone Stele Square. Later, it has been destroyed and repaired repeatedly. In the first year of Xianfeng in the Qing Dynasty [1851], Ni Liangyu, an envoy of Jiangsu Buzheng, built a seven-foot tombstone for the Wei Tomb, inscribing the tomb of Weng Wen Jingwei, the emperor of the Qin State, who was given the emperor by the counsellor of the Confucian and Song Dynasty. Later destruction. After the Revolution of 1911, Mr. Wu Yinpei of Wuzhong Tomb Preservation Society rebuilt Shijie, the tomb of Wenjing Gong of the Song and Wei Dynasties. During the Cultural Revolution, there were no tombs left, and even the exact location of the tombs could not be found.