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周惠達馮景蘇綽
Zhou Huida, Feng Jing, and Su Chuo
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列傳第五十一
Biographies 51
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周惠達馮景蘇綽子威從兄亮
Zhou Huida, Feng Jing, and Su Chuo; Su Wei; Su Liang, Su Chuo's older cousin
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周惠達，字懷文，章武文安人也。 父信，曆樂鄉、平舒、成平三縣令，皆以廉能稱。 惠達幼有節操，好讀書，美容貌。 魏齊王蕭寶夤為瀛州刺史，召惠達及河間馮景同在閣下，甚禮之。 及寶夤還明，惠達隨入洛陽。 寶夤西征，惠達復隨入關。 寶夤除雍州刺史，今惠達使洛陽。 未還，而寶夤謀反聞于京師。 有司以惠達是其行人，將執之。 惠達乃私馳還。 至潼關，遇大使楊侃。 侃謂曰：「何為故入獸口？」 惠達曰：「蕭王必為左右所誤，今往，庶其改圖。」 及至，寶夤反形已露，不可彌縫。 遂用惠達為光祿勳、中書舍人。 寶夤既敗，唯惠達等數人從之。 寶夤語惠達曰：「人生富貴，左右咸言盡節，及遭厄難，乃知歲寒也。」
Zhou Huida, courtesy name Huaiwen, was a native of Wen'an in Zhangwu. His father Xin served in turn as magistrate of Lexiang, Pingshu, and Chengping, and in all three posts was praised for integrity and ability. From childhood Huida showed moral resolve, loved books, and was handsome in appearance. When Xiao Baoyin, Prince of Qi of Wei, became Governor of Yingzhou, he summoned Huida and Feng Jing of Hejian to his staff and honored them greatly. When Baoyin returned to the capital, Huida accompanied him to Luoyang. When Baoyin campaigned west, Huida again followed him into the Pass region. Baoyin was made Governor of Yongzhou and dispatched Huida on an embassy to Luoyang. Before Huida returned, news of Baoyin's planned rebellion reached the capital. The authorities, reasoning that Huida had been Baoyin's envoy, were preparing to arrest him. Huida then secretly galloped back. At Tong Pass he encountered the imperial envoy Yang Kan. Kan said to him, "Why go out of your way to walk into the jaws of a beast? Huida replied, "Prince Xiao must have been led astray by his attendants; if I go now, perhaps he will reconsider." But when he arrived, Baoyin's rebellion was already plain and could no longer be patched over. Baoyin then made Huida Grand Master of Splendid Happiness and Palace Attendant in the Secretariat. After Baoyin's defeat, only Huida and a handful of others stayed with him. Baoyin said to Huida, "When life is rich and honored, everyone around you claims total loyalty; only in adversity do you discover who truly endures the winter cold."
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賀拔嶽為關中大行，惠達為嶽府屬。 岳為侯莫陳悅所害，惠達遁入漢陽之麥積崖。 悅平，歸於周文帝。 文帝復以為府司馬，便委任焉。 周文帝為大將軍、大行台，以惠達為行台尚書、大將軍府司馬，封文安縣子。 周文出鎮華州，留惠達知後事。 時既承喪亂，庶事多闕。 惠達營造戎仗，儲積倉糧，簡閱士馬，以濟軍國之務，甚為朝廷所稱。 後拜中書令，進爵為公。 大統四年，兼尚書右僕射。 其年，周文與魏文帝東討，令惠達輔魏太子居守，總留台事。 及芒山失律，人情駭動。 趙青雀據長安子城反，惠達奉太子出渭橋北以禦之。 軍還，青雀等誅。 拜吏部尚書。 久之，復為右僕射。 自關右草創，禮樂缺然。 惠達與禮官損益舊章，是以儀軌稍備。 魏文帝因朝奏樂，顧謂惠達曰：「此卿功也。」 惠達雖居顯職，性廉退，善下人，盡心勤公，愛拔良士，以此皆敬而附之。 薨，子題嗣。 隋開皇初，以惠達著績前代，追封蕭國公。
When Heba Yue became Grand Commissioner of Guanzhong, Huida served in his headquarters. Yue was murdered by Houmo Chen Yue, and Huida fled to Maiji Cliff in Hanyang. Once Yue was defeated, Huida went over to Emperor Wen of Zhou. Emperor Wen again appointed him headquarters marshal and immediately gave him substantive responsibility. When Emperor Wen of Zhou was made Grand General and Grand Commissioner, he appointed Huida Director of the Commission Secretariat and headquarters marshal, enfeoffing him as Viscount of Wen'an County. When Emperor Wen went to take command at Huazhou, he left Huida to manage affairs behind the lines. The realm had just emerged from chaos and ruin, and countless matters remained undone. Huida organized weapons and armor, filled the granaries, inspected troops and horses, and met the urgent needs of army and state—work the court praised highly. He was later made Palace Director and raised in rank to duke. In the fourth year of Datong he also held the post of Vice Director of the Right of the Imperial Secretariat. That same year, when Emperor Wen of Zhou and Emperor Wen of Wei marched east, Huida was left to assist the Wei crown prince in defending the capital and to oversee all remaining government affairs. When the army met defeat at Mangshan, the people were shaken with alarm. Zhao Qingque seized the inner city of Chang'an and rose in rebellion; Huida escorted the crown prince north of the Wei Bridge to oppose him. When the army returned, Qingque and his followers were put to death. He was appointed Director of the Ministry of Personnel. After some time he again became Vice Director of the Right. From the time the regime was first established west of the Pass, rites and music had been sorely lacking. Huida worked with the ritual officials to adapt the old regulations, and court ceremony gradually took shape. At court, while music was performed, Emperor Wen of Wei turned to Huida and said, "This is your doing. Though Huida held high office, he was modest by nature, kind to those beneath him, devoted in public service, and eager to lift up worthy men; for these reasons all respected and rallied to him. When he died, his son Ti inherited his title. In the early Kaihuang era of Sui, because of Huida's distinguished service under the previous dynasty, he was posthumously enfeoffed as Duke of Xiao.
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馮景，字長明，河間武垣人也。 父傑，為伏與令。 景少與周惠達友，俱以客從蕭寶夤。 寶夤後為尚書右僕射，引景領尚書都令史。 正光中，寶夤為關西大行台，景又為行台都令史。 及寶夤敗還長安，或議歸罪闕下，或言留州立功。 景曰：「擁兵不還，此罪將大。」 寶夤不從，遂反。 及寶夤平，景方得還洛。 朝廷聞景有諫言，故不罪之。 後事賀拔嶽為行台郎。 岳使景詣齊神武，察其行事。 神武聞嶽使至，甚有喜色，問曰：「賀拔公詎憶吾邪？」 即與景歃血，托岳為兄弟。 景還，以狀報嶽。 嶽曰：「此奸有餘，而實不足。 自古王臣無私盟者也，吾料之熟矣。」 岳北合費也頭，東引紇豆陵伊利，西總侯莫陳悅、河州刺史梁景睿及酋渠為盟誓，共會平涼，移軍東下。 懼有專任之嫌，使景啟孝武帝。 帝甚悅。 又為岳大都督府從事中郎。 後侯莫陳悅平，周文使景于京師告捷。 帝有西遷意，因問關中事勢。 景勸帝西遷。 後以迎孝武功，封高陽縣伯，除散騎常侍、行台尚書。 大統初，詔行涇州事，卒於官。
Feng Jing, courtesy name Changming, was a native of Wuyuan in Hejian. His father Jie was magistrate of Fuyu. In youth Jing was close friends with Zhou Huida; both followed Xiao Baoyin as retainers. Later, when Baoyin became Vice Director of the Right of the Imperial Secretariat, he brought Jing in as Chief Clerk of the Secretariat. During the Zhenguang era, when Baoyin was Grand Commissioner of Guanxi, Jing again served as Chief Clerk of the Commission. When Baoyin was defeated and returned to Chang'an, some argued that he should go to court and accept punishment, while others said he should remain in the province and win merit. Jing said, "If you keep your army and refuse to return, the offense will be grave. Baoyin would not heed him and then rebelled. Only after Baoyin was suppressed was Jing able to return to Luoyang. The court learned that Jing had offered remonstrance, and therefore did not punish him. Later he served Heba Yue as a secretary on the Commission staff. Yue sent Jing to Gao Huan to observe his behavior. When Huan heard that Yue's envoy had arrived, his face brightened with pleasure, and he asked, "Does Lord Heba truly remember me? He at once drank blood with Jing in oath, treating Yue as a sworn brother. Jing returned and reported the full account to Yue. Yue said, "That man has cunning to spare but substance in short supply. From antiquity, ministers and rulers have never sworn private oaths together—I have already taken his measure. Yue allied in the north with the Fei Yetou, drew Kedouling Yili in from the east, and in the west rallied Houmo Chen Yue, Liang Jingrui the Governor of Hezhou, and tribal chiefs in sworn alliance; they met at Pingliang and moved the army eastward. Fearing the suspicion of acting on his own authority, he had Jing report to Emperor Xiaowu. The emperor was greatly pleased. He also served as Drafting Officer in Yue's Grand Commander headquarters. Later, after Houmo Chen Yue was defeated, Emperor Wen of Zhou sent Jing to the capital to announce the victory. The emperor was already thinking of moving west, and therefore asked about conditions in Guanzhong. Jing urged the emperor to move west. Later, for his merit in welcoming Emperor Xiaowu, he was enfeoffed as Baron of Gaoyang County and appointed Regular Attendant and Acting Director of the Commission Secretariat. At the beginning of Datong he was ordered to administer Jingzhou affairs and died in office.
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蘇綽，字令綽，武功人，魏侍中則之九世孫也。 累世二千石。 父協，武功郡守。 綽少好學，博覽群書，尤善算術。 從兄讓為汾州刺史，周帝餞於都門外。 臨別，謂曰：「卿家子弟之中，誰可任用者？」 讓因薦綽。 周文乃召為行台郎中。 在官歲餘，未見知。 然諸曹疑事，皆詢於綽而後定。 所行公文，綽又為之條式。 台中咸稱其能。 周文與僕射周惠達論事，惠達不能對，請出外議之。 乃召綽，告以其事，綽即為量定。 惠達入呈，周文稱善，謂曰：「誰與卿為此議者？」 惠達以綽對，因稱其有王佐才。 周文曰：「吾亦聞之久矣。」 尋除著作佐郎。
Su Chuo, courtesy name Lingchuo, was a native of Wugong and the ninth-generation descendant of Su Ze, who had served as Palace Attendant of Wei. For generations his family had held offices of two-thousand-dan rank. His father Xie was Prefect of Wugong Commandery. From youth Chuo loved learning, read widely, and was especially skilled in mathematics. His older cousin Rang was appointed Governor of Fenzhou, and the Emperor of Zhou saw him off outside the capital gate. At parting he asked, "Among the young men of your family, whom can you recommend for service? Rang thereupon recommended Chuo. Emperor Wen of Zhou then summoned him as a Drafting Officer on the Commission staff. More than a year passed in office before anyone took notice of him. Yet whenever the various bureaus faced doubtful matters, all consulted Chuo before deciding. For official documents issued from the office, Chuo also established the forms and standards. Everyone in the Commission praised his competence. When Emperor Wen of Zhou discussed affairs with Vice Director Zhou Huida, Huida could not answer and asked to withdraw to consult further. He then summoned Chuo, explained the matter, and Chuo at once worked out the proper course. Huida went in and presented the answer; Emperor Wen praised it and asked, "Who worked out this plan with you? Huida named Chuo and praised him as having the talent of a chief minister. Emperor Wen said, "I have heard of him for a long time. Shortly afterward Chuo was appointed Assistant Drafting Officer in the History Office.
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屬周文與公卿往昆明池觀漁，行至城西漢故倉地，顧問左右，莫有知者。 或曰：「蘇綽博物多通，請問之。」 周文乃召綽問，具以狀對。 周文大悅，因問天地造化之始，歷代興亡之跡。 綽既有口辯，應對如流。 周文益嘉之，乃與綽並馬徐行至池，竟不設網罟而還。 遂留綽至夜，問以政道，臥而聽之。 綽於是指陳帝王之道，兼述申、韓之要。 周文乃起，整衣危坐，不覺膝之前席。 語遂達曙不厭。 詰朝，謂周惠達曰：「蘇綽真奇士，吾方任之以政。」 即拜大行台左丞，參典機密。 自是寵遇日隆。 綽始制文案程式，硃出墨入，及計帳、戶籍之法。
When Emperor Wen of Zhou went with the high officials to Kunming Pool to watch fishing, they passed west of the city at the site of the old Han granary; he looked around and asked his attendants, but none knew. Someone said, "Su Chuo is widely learned—let us ask him. Emperor Wen then summoned Chuo and questioned him; he answered in full detail. Emperor Wen was greatly pleased and then asked about the origins of heaven and earth and the rise and fall of successive dynasties. Chuo was eloquent, and his replies flowed as smoothly as water. Emperor Wen was all the more delighted; he rode side by side with Chuo at an easy pace to the pool and returned without ever setting nets or traps. He kept Chuo until night, questioning him on principles of governance while reclining and listening. Chuo thereupon set forth the way of emperors and kings and also explained the essentials of Shen Buhai and Han Fei. Emperor Wen then rose, straightened his robes, and sat upright with formal attention—before he knew it his knees had moved forward beyond the edge of the mat. Their conversation lasted until dawn without either tiring. The next morning he said to Zhou Huida, "Su Chuo is truly an extraordinary man; I am about to entrust him with governance. He at once appointed Chuo Left Assistant Director of the Grand Commission, with a role in confidential state affairs. From then on imperial favor toward him grew daily. Chuo first established the forms for written documents—red for outgoing, black for incoming—and the methods for ledger accounts and household registers.
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大統三年，齊神武三道入寇，諸將咸欲分兵禦之，獨綽意與周文同。 遂並力拒竇泰，擒之於潼關。 封美陽縣伯。 十一年，授大行台度支尚書，領著作，兼司農卿。
In the third year of Datong, Gao Huan of Qi invaded on three routes; the generals all wanted to split the army to resist him, but only Chuo agreed with Emperor Wen of Zhou. They then united their strength to oppose Dou Tai and captured him at Tong Pass. He was enfeoffed as Baron of Meiyang County. In the eleventh year he was made Director of Revenue of the Grand Commission, concurrently head of the History Office, and also Minister of Agriculture.
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周文方欲革易時政，務弘強國富人之道，故綽得盡其智能，贊成其事。 減官員，置二長，並置屯田以資軍國。 又為六條詔書，奏施行之。
Emperor Wen of Zhou was then intent on reforming government and promoting the path of strengthening the state and enriching the people, so Chuo was able to apply his full talents and help bring it about. He reduced the number of officials, established the two-head system, and set up military colonies to supply army and state. He also drafted the Six Edicts and submitted them for implementation.
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其一，先修心，曰：
The first edict, on cultivating the heart first, reads:
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凡今之方伯守令，皆受命天朝，出臨下國，論其尊貴，並古之諸侯也。 是以前代帝王，每稱共理天下者唯良宰守耳。 明知百僚卿尹雖各有所司，然其理人之本，莫若守宰之最重也。 凡理人之體，當先理已心，心者一身之主，百行之本。 心不清靜，則思慮妄生。 思慮妄生，則見理不明。 見理不明，則是非謬亂。 是非既亂，則一身不能自理，安能理人也？ 是以理人之要，在於清心而已。 夫所謂清心者，非不貪貨財之謂，乃欲使心氣清和，志意端靜。 心和志靜，則邪僻之慮無因而作。 邪僻不作，則凡所思念無不皆得至公之理。 率至公之理以臨其人，則彼下人孰不從化？ 是以稱理人之本，先在理心。
All the regional governors and magistrates of today receive their commissions from the imperial court and go forth to govern the realm; in rank and dignity they are the equals of the feudal lords of old. That is why emperors of former ages always said that those who jointly govern the realm are none other than capable magistrates and governors. It is well understood that though the hundred officials and ministers each have their duties, the foundation of governing the people lies above all with governors and magistrates. The essence of governing people is to govern one's own heart first; the heart is master of the whole person and the root of all conduct. If the heart is not clear and calm, reckless thoughts arise. When reckless thoughts arise, one's grasp of principle grows unclear. When one's grasp of principle is unclear, right and wrong become confused. Once right and wrong are in disorder, one cannot even govern oneself—how then can one govern others? Therefore the key to governing people lies simply in purifying the heart. What is meant by purifying the heart is not merely refraining from coveting wealth, but keeping the spirit clear and harmonious and one's intentions upright and calm. When heart and will are harmonious and calm, perverse thoughts have no occasion to arise. When perversity does not arise, every thought one has can attain the principle of utmost fairness. If one applies the principle of utmost fairness in dealing with people, which of those beneath will not follow and be transformed? Therefore it is said that the foundation of governing people lies first in governing the heart.
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其次又在理身。 凡人君之身者，乃百姓之表，一國之的也。 表不正，不可求直影； 的不明，不可責射中。 今君身不能自理，而望理百姓，是猶曲表而求直影也； 君行不能自修，而欲百姓修行者，是猶無的而責射中也。 故為人君者，必心如清水，形如白玉，躬行仁義，躬行孝悌，躬行忠信，躬行禮讓，躬行廉平，躬行儉約，然後繼之以無倦，加之以明察。 行此八者以訓其人。 是以其人畏而愛之，則而象之，不待家教日見而自興行矣。
Next comes governing one's own person. The ruler's own person is the model for the common people and the target at which the whole state aims. If the model is not straight, one cannot expect a straight shadow; if the target is not clear, one cannot demand a bull's-eye. If the ruler today cannot govern his own person yet hopes to govern the people, it is like setting up a crooked model and expecting a straight shadow; If the ruler's conduct cannot be self-cultivated yet he wants the people to cultivate themselves, it is like having no target yet demanding a bull's-eye. Therefore a ruler must keep a heart like clear water and a bearing like white jade; personally practice benevolence and righteousness, filial piety and brotherly duty, loyalty and trustworthiness, ritual and deference, integrity and fairness, and thrift and moderation; then continue without weariness and add clear discernment. Practice these eight virtues to instruct the people. Then the people will revere and love him, take him as their model and imitate him; without waiting for household instruction, good conduct will arise of itself day by day.
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其二，敦教化，曰：
The second edict, on promoting moral transformation, reads:
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天地之性，唯人為貴。 明其有中和之心，仁恕之行，異于木石，不同禽獸，故貴之耳。 然性無常守，隨化而遷。 化于敦樸者則質直，化於澆偽者則浮薄。 浮薄者則衰弊之風，質直者則淳和之俗。 衰弊則禍亂交興，淳和則天下自治。 自古安危興亡，無不皆由所化也。
Among the natures of heaven and earth, only humanity is noble. Clearly humanity possesses a heart of harmony and conduct of benevolence and forbearance, different from wood and stone and not the same as birds and beasts—that is why it is held noble. Yet human nature has no fixed constancy and shifts with what shapes it. Those shaped by honest simplicity become plain and upright; those shaped by shallow falsity become frivolous and corrupt. The frivolous produce winds of decline and decay; the plain and upright produce customs of purity and harmony. Decline and decay bring disaster and rebellion in succession; purity and harmony bring self-governance under heaven. From antiquity, security and danger, rise and fall—none have failed to depend on what shaped the people.
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然世道彫喪，已數百年。 大亂滋甚，且二十載。 人不見德，唯兵革是聞； 上無教化，唯刑罰是用。 而中興始爾，大難未弭，加之以師旅，因之以饑饉，凡百草創，率多權宜。 致使禮讓弗興，風俗未反。 比年稍登稔，徭賦差輕，衣食不切，則教化可修矣。 凡諸牧守令長，各宜洗心革意，上承朝旨，下宣教化矣。
Yet the ways of the world have withered and decayed for several hundred years already. Great chaos has grown ever worse for nearly twenty years. People hear nothing of virtue, only of arms and war; Above there is no moral transformation; only punishments are employed. Yet the restoration has only just begun, great calamity is not yet stilled, and to this are added armies on campaign and famine in succession; in every matter newly established, expedients have mostly prevailed. This has caused ritual and deference not to arise and customs not to return to the good. In recent years harvests have been somewhat good, corvée and taxes somewhat lighter, and food and clothing no longer urgent—then moral transformation can be cultivated. All governors, magistrates, and chiefs should each cleanse the heart and reform the will, receiving the court's intent above and proclaiming moral transformation below.
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夫化者，貴能扇之以淳風，浸之乙太和，被之以道德，示之以樸素。 使百姓亹亹，日遷於善，邪偽之心，嗜欲之性，潛以消化，而不知其所以然，此之謂化也。 然後教之以孝悌，使人慈愛； 教之以仁順，使人和睦； 教之以禮義，使人敬讓。 慈愛則不遺其親，和睦則無怨於人，敬讓則不競於物。 三者既備，則王道成矣。 此之謂教也。 先王之所以移風易俗，還淳反素，垂拱而臨天下以至於太平者，莫不由此。 此之謂要道也。
As for transformation, what matters is the ability to fan people with pure customs, steep them in great harmony, clothe them in virtue and morality, and show them simplicity. Make the common people diligent, moving day by day toward the good; perverse and false hearts and the nature of craving are quietly dissolved without their knowing why—this is called transformation. Then teach them filial piety and brotherly duty to make people loving and kind; teach them benevolence and compliance to make people harmonious; teach them ritual and righteousness to make people respectful and deferential. With loving kindness one does not neglect one's kin; with harmony one bears no resentment toward others; with respect and deference one does not contend over things. When these three are complete, the kingly way is achieved. This is called instruction. The reason former kings were able to shift customs and change habits, return to purity and restore simplicity, and rule the realm in repose until reaching great peace—none failed to do so by this path. This is called the essential way.
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其三，盡地利，曰：
The third edict, on fully employing the land's advantages, reads:
19
人生天地之間，衣食為命。 食不足則饑，衣不足則寒。 饑寒切體，而欲使人興行禮讓者，此猶逆阪走丸，勢不可得也。 是以古之聖王知其若此，先足其衣食，然後教化隨之。 夫衣食所以足者，由於地利盡。 地利所以盡者，由於勸課有方。 主此教者，在乎牧守令長而已。 人者冥也，智不自周，必待勸教然後得盡其力。 諸州郡縣，每至歲首，必戎敕部人，無問少長，但能操持農器者，皆令就田，墾發以時，勿失其所。 及布種既訖，嘉苗須理，麥秋在野，蠶停於室，若此之時，皆宜少長悉力，男女並功，若揚湯救火，寇盜之將至，然後可使農夫不失其業，蠶婦得就其功。 若遊手怠惰，早歸晚出，好逸惡勞，不勤事業者，則正長牒名郡縣，守令隨事加罰，罪一勸百。 此則明宰之教也。
Human life between heaven and earth depends on food and clothing for its sustenance. Insufficient food brings hunger; insufficient clothing brings cold. When hunger and cold cut to the bone, yet one wishes to make people rise and practice ritual and deference, it is like rolling a ball uphill—the thing cannot be done. Therefore the sage kings of antiquity, knowing this, first made food and clothing sufficient and only then let moral transformation follow. The reason food and clothing can be sufficient is that the land's advantages are fully employed. The reason the land's advantages can be fully employed is that encouragement and supervision are properly ordered. Those who preside over this instruction are none other than governors and magistrates. People are benighted; their intelligence does not extend everywhere by itself—they must wait for encouragement and instruction before they can fully exert their strength. In all prefectures, commanderies, and counties, at the start of each year they must sternly admonish the people: regardless of age, all who can handle farming tools are to be sent to the fields, opening and cultivating land in season without missing the proper time. When sowing is finished, fine seedlings must be tended; when wheat ripens in the fields and silkworms rest in the chambers—at such times young and old alike should exert all strength, men and women working together as if skimming boiling water, fighting fire, or facing robbers about to arrive; only then can farmers keep their livelihood and silk workers complete their work. If there are idlers who are lazy, leave early and return late, love ease and hate labor, and do not diligently pursue their work, the local chiefs are to register their names with the commandery and county, and governors and magistrates are to punish according to the offense—one punishment warning a hundred. This is the instruction of a clear-sighted magistrate.
20
夫百畝之田，必春耕之，夏種之，秋收之，然後冬食之。 此三時者，農之要月也。 若失其一時，則穀不可得而食。 故先王之戒曰：「一夫不耕，天下必有受其饑者； 一婦不織，天下必有受其寒者。」 若此三時，不務省事，而令人廢農者，是則絕人之命，驅以就死然。 單劣之戶，及無牛之家，勸令有無相通，使得兼濟。 三農之隙，及陰雨之暇，又當教人種桑植果，藝其蔬菜，修其園圃，畜育雞豚，以備生生之資，以供養老之具。
A field of a hundred mu must be plowed in spring, sown in summer, and harvested in autumn before it can be eaten in winter. These three seasons are the crucial months of farming. If one of these seasons is missed, grain cannot be obtained for food. Therefore the warning of former kings says: "If one man does not plow, under heaven there must be someone who suffers hunger because of him; if one woman does not weave, under heaven there must be someone who suffers cold because of her. If in these three seasons one does not attend to reducing burdens yet makes people abandon farming, this is cutting off people's lives and driving them toward death. For weak and poor households and families without oxen, encourage those with resources and those without to help one another so that all may be mutually sustained. In the intervals between the three farming seasons and during rainy days, they should also teach people to plant mulberry and fruit trees, cultivate vegetables, tend gardens, and raise chickens and pigs to supply the means of livelihood and provide for old age.
21
夫為政不欲過辭，碎則人煩； 勸課亦不容太簡，簡則人怠。 善為政者，必消息時宜而適煩簡之中。 故詩曰：「不剛不柔，布政優優，百祿是求。」 如不能爾，則必陷於刑辟矣。
In governing one should not use excessive words; if too fragmented, people are troubled; encouragement and supervision also cannot be too simple; if too simple, people grow slack. One who governs well must weigh the needs of the time and hit the balance between trouble and simplicity. Therefore the Odes say: "Neither hard nor soft, spread governance with ease, and seek the hundred blessings. If one cannot do this, one will surely fall under punishment by law.
22
其四，擢賢良，曰：
The fourth edict, on promoting the worthy and good, reads:
23
天生蒸黎，不能自化，故必立君以理之。 人君不能獨理，故必置臣以佐之。 上自帝王，下及列國，置臣得賢則安，失賢則亂，此乃自然之理，百王不能易也。
Heaven born the multitude of the people; they cannot transform themselves, therefore a ruler must be established to govern them. A ruler cannot govern alone, therefore ministers must be appointed to assist him. From emperors above down to feudal states below, if worthy ministers are appointed there is peace; if worthy ministers are lost there is chaos—this is the natural principle, which no king of the hundred reigns can alter.
24
今刺史縣令，悉有僚吏，皆佐助之人也。 刺史府官則命於天朝； 其州吏以下，並牧守自置。 自昔以來，州郡大夫，但取門資，多不擇賢良； 末曹小吏，唯試刀筆，並不問志行。 夫門資者，乃先世之爵祿，無妨子孫之愚瞽； 刀筆者，乃身外之末材，不廢性行之澆偽。 若門資之中而得賢良，是則策騏驥而取千里也； 若門資之中而得愚瞽，是則土牛木馬，形似而用非，不可以涉道也。 若刀筆之中而得志行，是則金相玉質，內外俱美，實為人寶也； 若刀筆之中而得澆偽，是則飾畫朽木，悅目一時，不可以充榱椽之用也。 今之選舉者，當不限資陰，唯在得人。 苟得其人，自可起廝養而為卿相，則伊尹、傅說是也，而況兄州郡之職乎？ 苟非其人，則丹硃、商均雖帝王之胤，不能守百里之封，而況於公卿之胄乎？ 由此而言，官人之道可見矣。
Today provincial inspectors and county magistrates all have staff officers—all are people who assist in governance. Officials of the inspector's office are appointed by the imperial court; the clerks of the province and below are all appointed by governors themselves. From old times provincial and commandery chiefs have taken only hereditary privilege and mostly not chosen the worthy and good; petty clerks in lower offices have been tested only on brush and document skills and never asked about purpose and conduct. Hereditary privilege is the rank and emolument of former generations—it does not prevent descendants from being foolish and blind; Brush and document skills are minor talents external to the person—they do not eliminate shallow falsity of character and conduct. If among those of hereditary privilege one finds the worthy and good, it is like putting a swift horse to the whip and taking a thousand li; If among those of hereditary privilege one finds the foolish and blind, it is like an earthen ox or wooden horse—similar in form but useless in function, unable to travel the road. If among clerks one finds purpose and conduct, it is like gold in appearance and jade in substance—beautiful within and without, truly a treasure among men; If among clerks one finds shallow falsity, it is like painting rotten wood—pleasing to the eye for a moment but unable to serve as rafters and beams. In selection and appointment today, one should not be limited by pedigree and background—what matters is obtaining the right people. If one obtains the right person, one can raise him from stable hand to minister and chancellor—as with Yi Yin and Fu Yue—how much more for provincial and commandery posts? If one does not obtain the right person, then Danzhu and Shangjun, though descendants of emperors, could not hold fiefs of a hundred li—how much less the offspring of dukes and ministers? From this one can see what the way of appointing officials requires.
25
凡所求材藝者，為其可以理人。 若有材藝而以正直為本者，必以材而為理也； 若有材藝而以奸偽為本者，將因其官而亂也，何致化之可得乎？ 是故將求材藝，必先擇志行，善者則舉之，其志行不善則去之。
All talent and skill that are sought are sought because they can govern people. If one has talent and skill with uprightness as the foundation, one will surely use that talent to govern; if one has talent and skill with treachery and falsity as the foundation, one will use one's office to bring chaos—how then can transformation be achieved? Therefore in seeking talent and skill one must first choose purpose and conduct; promote the good and remove those whose purpose and conduct are not good.
26
而今擇人者，多雲邦國無賢，莫知所舉。 此乃未之思也，非適理之論。 所以然者，古人有言； 明主聿興，不降佐於昊天； 大人基命，不擢才於后土。 常引一世之人，理一世之務。 故殷、周不待稷、契之臣，魏、晉無假蕭、曹之佐。 仲尼曰：「十室之邑，必有忠信如丘者焉。」 豈有萬家之都，而雲無士？ 但求之不勤，擇之不審，或授之不得其所，任之不盡其材，故云無耳。 古人云：「千人之秀曰英，萬人之英曰俊。」 今之智效一官，行聞一邦者，豈非近英俊之士也？ 但能勤而審之，去虛取實，各得州郡之最而用之，則人無多少，皆足化矣。 孰云無賢！
Yet those who select people today often say the state has no worthy men and do not know whom to recommend. This is failure to think the matter through—not a reasonable argument. The reason is that the ancients had a saying: When a clear-sighted lord rises, he does not summon assistants down from the vast heaven; when a great man receives the mandate, he does not pluck talent up from the earth below. He always draws on the people of his age to govern the affairs of his age. Therefore Yin and Zhou did not wait for ministers like Ji and Qi; Wei and Jin had no need to borrow assistants like Xiao and Cao. Confucius said: "In a settlement of ten households there must be someone as loyal and trustworthy as I am. How can there be a city of ten thousand households yet people say there are no worthy men? It is only that the search is not diligent, the choice not careful, or appointment is not to the right place and employment does not use one's full talent—therefore they say there are none. The ancients said: "The outstanding among a thousand are called heroes; the hero among ten thousand is called a paragon. Those today whose wisdom serves one office and whose conduct is known in one state—are they not nearly such outstanding men? If one can only be diligent and careful, discard the empty and take the solid, and employ the best each province and commandery has to offer, then regardless of numbers all will suffice for transformation. Who can say there are no worthy men!
27
夫良玉未剖，與瓦石相類； 名驥未馳，與駑馬相雜。 及其剖而瑩之，馳而試之，玉石駑驥，然後始分。 彼賢士之未用也，混於凡品，竟何以異。 要任之以事業，責之以成務，方與彼庸流較然不同。 或呂望之屠釣，百里奚之飯牛，寧生之扣角，管夷吾之三敗，當此之時，悠悠之徒，豈謂其賢？ 及升王朝，登霸國，積數十年，功成事立，始識其奇士也。 於是後世稱之，不容於口。 彼環瑋之才，不世之傑，尚不能以未遇之時，自異於凡品，況降此者哉！ 若必待太公而後用，是千載無太公； 必待夷吾而後任，是百世無夷吾。 所以然者，士必從微而至著，功必積小以至大，豈有未任而已成，不用而先達也？ 若識此理，則賢可求，士可擇。 得賢而任之，得士而使之，則天下之理，何向而不可成也？
Fine jade before it is cut resembles tile and stone; a famed swift horse before it runs is mixed with draft nags. Only when it is cut and polished, run and tested, are jade and stone, nag and swift horse, finally distinguished. When worthy men are not yet employed, they are mixed among ordinary ranks—how in the end can one tell the difference? The point is to entrust them with undertakings and charge them with completing tasks—only then are they clearly different from the mediocre crowd. Whether Lü Wang butchering and fishing, Baili Xi feeding cattle, Ning Sheng striking his horns, or Guan Yiwu suffering three defeats—at such times, would the idle masses have called them worthy? Only when they rose to the royal court, established hegemony, accumulated decades, and achievement and enterprise were complete did people first recognize them as extraordinary men. Then later ages praised them—their names would not stay out of people's mouths. Those talents of finest jade, heroes not of every age—even they could not distinguish themselves from ordinary ranks before they were discovered; how much less those below them! If one must wait for Taigong before employing anyone, there would be no Taigong for a thousand years; if one must wait for Yiwu before entrusting office, there would be no Yiwu for a hundred generations. The reason is that scholars must go from obscurity to prominence and achievement must accumulate from small to great—how could there be accomplishment before appointment or advancement before use? If one understands this principle, the worthy can be sought and scholars can be chosen. Obtain the worthy and employ them, obtain scholars and use them—then what principle under heaven could fail to be achieved?
28
然善官人者，必先省其官。 官省，則善人易充。 善人易充，則事無不理。 官煩，則必雜不善之人。 雜不善之人，則政必有得失。 故語曰：「官省則事省，事省則人清； 官煩則事煩，事煩則人濁。」 清濁之由，在於官之煩省。 案今吏員，其數不少。 昔人殷事廣，尚能克濟，況今戶口減耗？ 依員而置，猶以為少。 如聞在下州郡，尚有兼假，擾亂細人，甚為無理。 諸如此輩，悉宜罷黜，無得習常。
Yet one who is good at appointing officials must first reduce the number of offices. When offices are reduced, good men are easily supplied. When good men are easily supplied, no affair goes ungoverned. When offices are numerous, unworthy people must be mixed in. When unworthy people are mixed in, governance must have gains and losses. Therefore a saying goes: "When offices are reduced, affairs are reduced; when affairs are reduced, people are clear; when offices are numerous, affairs are numerous; when affairs are numerous, people are turbid. The source of clarity and turbidity lies in whether offices are numerous or reduced. Consider the clerks and officials today—their number is not small. In former times when population was dense and affairs broad, they could still manage—how much more now when households and population have declined? Even when offices are filled according to quota, they are still thought too few. It is heard that in lower provinces and commanderies there are still concurrent and acting appointments, disturbing common people—most unreasonable. All such cases should be dismissed and removed; one must not treat this as customary.
29
非直州郡之官，宜須善人，爰至黨族閭里正長之職，皆當審擇，各得一鄉之選，以相監統。 夫正長者，理人之基。 基不傾者上必安。
Not only provincial and commandery officials need good men—even down to the chiefs of clans, neighborhoods, and hamlets, all should be carefully chosen, each the best choice of one village, to supervise and oversee one another. Local chiefs are the foundation of governing people. If the foundation does not tilt, what is above must be secure.
30
凡求賢之路，自非一途。 然所以得之審者，必由任而試之，考而察之。 起于居家，至於鄉黨，訪其所以，觀其所由，則人道明矣，賢與不肖別矣。 率此以求，則庶無愆悔矣。
The paths of seeking the worthy are not of one kind alone. Yet the reason one can obtain them with certainty is that one must employ and test them, examine and inspect them. From home life to village and neighborhood, inquire into the reasons and observe the sources—then the way of humanity is clear and the worthy and unworthy are distinguished. Follow this in seeking and one will mostly avoid error and regret.
31
其五，恤獄訟，曰：
The fifth edict, on caring for prisons and litigation, reads:
32
人受陰陽之氣以生，有情有性。 性則為善，情則為惡。 善惡既分，賞罰隨焉。 賞罰得中，則惡止而善勸； 賞罰不中，則人無所措手足，則怨叛之心生。 是以先王重之，特加戒慎者，欲使察獄之官，精心悉意，推究根源。 先之以五聽，參之以證驗。 妙睹情狀，窮鑒陷伏，使奸無所容，罪人必得。 然後隨事加刑，輕重皆當，舍過矜愚，得情勿喜。 又能消息情理，斟酌禮律，無不曲盡人心，而遠明大教，使獲罪者如歸。 此則善之上者也。 然宰守非一，不可人人皆有通識，推理求情，時或難盡。 唯當率至公之心，去阿枉之志，務求曲直，念盡平當。 聽察之理，必窮所見，然後拷訊以法，不苛不暴，有疑則從輕，未審不妄罰，隨事斷理，獄無停滯。 此亦其次。 若乃不仁恕而肆其殘暴，同人木石，專用捶楚。 巧詐者，雖事彰而獲免； 辭弱者，乃無罪而被罰。 有如此者，斯則下矣，非共理所寄。 今之宰守，當勤於中科，而慕其上善。 如在下條，則刑所不赦。
People receive the qi of yin and yang to be born; they have feeling and nature. Nature tends toward good; feeling tends toward evil. Once good and evil are distinguished, reward and punishment follow. When reward and punishment hit the mark, evil stops and good is encouraged; when reward and punishment miss the mark, people do not know where to put hands or feet, and hearts of resentment and rebellion arise. Therefore former kings weighted it heavily and added special caution, wishing that officials who examine prisons would concentrate their hearts and exhaust their intent, tracing matters to their roots. First apply the five modes of hearing, then cross-check with evidence and verification. Perceive the circumstances of feeling with subtlety, exhaustively discern hidden traps, leave no room for treachery, and ensure the guilty are caught. Then apply punishment according to the case, with light and heavy all appropriate; overlook minor faults and pity the foolish; when the truth is obtained, do not rejoice. One can also weigh feeling and principle, balance ritual and law, exhaust every turn of the human heart, and from afar illuminate great teaching, making those who receive punishment feel as if returning home. This is the highest level of goodness. Yet governors and magistrates are not one person; not everyone can have comprehensive understanding, and reasoning to seek the truth of feeling is sometimes hard to complete. One should only lead with a heart of utmost fairness, discard partial and crooked intent, strive to seek right and wrong, and think through to full equity. In the principle of hearing and examining, one must exhaust what is seen; then interrogate by law, neither harsh nor violent; when in doubt lean toward leniency; when not yet clear do not punish rashly; decide each case on its merits and let prisons have no backlog. This is also acceptable—the second rank. If one is not benevolent and forgiving but indulges cruelty, treating people like wood and stone and relying solely on beating and flogging. the cunning and deceitful, though their deeds are exposed, may escape; the weak in speech may be punished though innocent. If there are such cases, this is the lowest rank—not what joint governance should rely on. Governors and magistrates today should strive for the middle rank and aspire to the highest goodness. If they fall into the lowest rank, punishment will not pardon them.
33
又當深思遠大，念存德教。 先王之制曰：與殺無辜，寧赦有罪； 與其害善，寧其利淫。 明必不得中，寧濫舍有罪，不謬害善人也。 今之從政者則不然，深文巧劾，甯致善人于法，不免有罪于刑。 所以然者，非皆好殺人也，但雲為吏寧酷，可免後患。 此則情存自便，不念至公，奉法如此，皆奸人也。 夫人者，天地之貴物，一死不可復生。 然楚毒之下，以痛自誣，不被申理，遂陷刑戮者，將恐往往而有。 是以自古已來，設五聽三宥之法，著明慎庶獄之典，此皆愛人甚也。 凡伐木殺草，田獵不順，尚違時令而虧帝道； 況刑罰不中，濫害善人，甯不傷天心，犯和氣！ 和氣損而欲陰陽調適，四時順育，萬物阜安，蒼生悅樂者，不可得也。 故語曰，一夫籲嗟，王道為之傾覆，正謂此也。 凡百宰守，可無慎乎！
They should also think deeply and far, keeping moral teaching in mind. The regulation of former kings says: Better to pardon the guilty than to kill the innocent; better to let the licentious benefit than to harm the good. If one clearly cannot hit the mark, better to pardon the guilty too broadly than to wrongly harm good people. Those in government today are not so; they deepen the letter of the law and craft accusations, preferring to bring good people under the law rather than fail to punish the guilty. The reason is not that all love killing; they only say that as officials it is better to be harsh, so later troubles can be avoided. This is keeping self-convenience in mind and not thinking of utmost fairness; those who uphold the law in this way are all wicked men. Human beings are the noble creatures of heaven and earth; once dead they cannot live again. Yet under cruel torture, people falsely confess from pain, are not given a fair hearing, and fall into execution—I fear such cases are often found. Therefore from antiquity the methods of the five hearings and three pardons were established and the canon of careful handling of common litigation was set forth—all because of great love for people. Even felling trees, killing grass, or hunting out of season still violates the seasons and damages the imperial way; how much more when punishments miss the mark and good people are harmed at random—will this not wound the heart of heaven and violate harmonious qi! When harmonious qi is damaged yet one wishes yin and yang to be balanced, the four seasons to nurture in order, all things to flourish in peace, and the common people to rejoice—this cannot be obtained. Therefore a saying goes: One man's sigh can overturn the kingly way—this is exactly what is meant. All governors and magistrates—can they fail to be careful!
34
若深奸巨猾，傷化敗俗，悖亂人倫，不忠不孝，故為背道，殺一利百，以清王化，重刑可也。 識此二途，則刑政盡矣。
For deep treachery and great cunning that injure transformation and ruin customs, violate human relations, show disloyalty and unfilial conduct, and deliberately turn against the Way—if killing one benefits a hundred and clears kingly transformation, heavy punishment is permissible. Understand these two paths and penal governance is complete.
35
其六，均賦役，曰：
The sixth edict, on equalizing levies and corvée, reads:
36
聖人之大寶曰位。 何以位，曰仁。 何以聚人，曰財。 明先王必以財聚人，以仁也。 今寇逆未平，軍國費廣，雖未遑減省，以恤人瘼，然宜令平均，使下無怨。 平均者，不舍豪強而征貧弱，不縱奸巧而困愚拙，此之謂均也。 故聖人曰：「蓋均無貧。」
The great treasure of the sage is position. How to hold position? Through benevolence. How to gather people? Through wealth. Clearly the former kings used wealth to gather people through benevolence. Today rebellion is not yet pacified and military and state expenses are vast; though there is not yet leisure to reduce and cut burdens to relieve people's distress, levies should still be made equal so those below have no grievance. To equalize means not sparing the powerful while taxing the weak and poor, not indulging the cunning while trapping the foolish and clumsy—this is called fairness. Therefore the sage said: "When levies are equal, there is no poverty."
37
然財貨之生，其功不易。 紡紝織績，起於有漸，非旬日之間，所可造次。 必須勸課，使預營理。 絹鄉先事織紝，麻土早修紡績。 先時而備，至時而輸，故王賦獲供，下人無困。 如其不預勸戒，臨時迫切，復恐稽緩，以為己過，捶撲交至，取辦目前。 富商大賈，緣茲射利，有者從之貴買，無者與之舉息。 輸稅之人，於是弊矣。
Yet producing wealth and goods is no easy task. Spinning, reeling, weaving, and stitching build up gradually—they cannot be rushed in a matter of days. Encouragement and supervision are required so that people prepare in advance. In silk districts they should first attend to reeling and weaving; in hemp districts they should early prepare spinning and stitching. Prepare ahead of time and deliver when due—then royal levies are supplied and the common people are not distressed. If advance encouragement is not given and at the last moment urgency presses, fearing delay they take it as their own fault—beatings arrive in succession and they must produce results on the spot. Great merchants and traders seize this chance for profit; those with goods sell at high prices, those without borrow at interest. Those who pay taxes are thereby ruined.
38
租稅之時，雖有大式，至於斟酌貧富，差次先後，皆事起於正長，而系之於守令。 若斟酌得所，則政和而人悅； 若檢理無方，則吏奸而人怨。 又差發徭役，多不存意，致令貧弱者或重徭而遠戍，富強者或輕使而近防。 守令用懷如此，不存恤人之心，皆王政之罪人也。
At tax time, though there is a great standard, weighing rich and poor and ordering priority and sequence all begin with local chiefs and depend on governors and magistrates. If the weighing is appropriate, governance is harmonious and people are pleased; if inspection and management lack method, officials grow wicked and people resent. In assigning corvée and service as well, many show no care, so the weak and poor may bear heavy corvée and garrison far away while the rich and strong may receive light duty and guard nearby. When governors and magistrates hold such intent and keep no heart to care for people, all are criminals against kingly governance.
39
周文甚重之，常置諸坐右。 又令百司習誦之，其牧守令長非通六條及計帳者，不得居官。
Emperor Wen of Zhou valued them greatly and always kept them at his right hand. He also ordered the hundred offices to study and recite them; governors, magistrates, and chiefs who did not master the Six Edicts and ledger accounts could not hold office.
40
自有晉之季，文章競為浮華，遂以成俗。 周文欲革其弊，因魏帝祭廟，群臣畢至，乃命綽為大誥，奏行之。 其詞曰：
From the late Jin onward, writing competed in ornate extravagance until it became custom. Emperor Wen of Zhou wished to reform this abuse; when the Wei emperor sacrificed at the ancestral temple and all ministers assembled, he ordered Chuo to draft the Great Proclamation and submitted it for implementation. It reads:
41
惟中興十有一年仲夏，庶邦百辟，咸會于王庭。 柱國泰洎群公列將罔不來朝。 時乃大稽百憲，敷於庶邦，用綏我王度。 皇帝若曰：「或堯命羲和，允厘百工。 舜命九官，庶績咸熙。 武丁命說，克號高宗。 時惟休哉，朕其欽若。 格爾有位，胥暨我太祖之庭，朕將丕命女以厥官。」
In the midsummer of the eleventh year of the Restoration, the myriad states and hundred ministers all assembled at the royal court. The Pillar of State Tai and the dukes and generals—none failed to come to court. Then the hundred statutes were broadly examined and proclaimed to the myriad states, to settle our royal measure. The emperor said: "Of old Yao appointed Xi and He and truly ordered the hundred offices. Shun appointed the nine ministers and all achievements flourished. Wuding appointed Yue and was able to be called High Ancestor. How fine was that age—I shall reverently follow it. Come, you who hold office, all to the court of our Grand Ancestor—I shall greatly charge you with your posts."
42
六月丁巳，皇帝朝格于太廟，凡厥具僚，罔不在位。
On the ding-si day of the sixth month the emperor at dawn arrived at the Grand Temple; all the assembled officials—none was not in place.
43
皇帝若曰：「咨我元輔、群公、列將、百辟、卿士、庶尹、禦事，朕惟夤敷祖宗之靈命，稽于先王之典訓，以大誥於爾在位。 昔我太祖神皇，肇膺明命，以創我皇基。 烈祖、景宗，廓開四表，底定武功。 暨乎文祖，誕敷文德。 龔惟武考，不霣其舊。 自時厥後，陵夷之弊，用興大難於彼東土，則我黎庶，咸墜塗炭。 惟台一人，纘戎下武，夙夜祗畏，若涉大川，罔識攸濟。 是用稽於帝典，揆于王度，拯我人瘼。 惟彼哲王，示我通訓，曰天生黎蒸，罔克自乂，上帝降鑒叡聖，植元後以乂之。 時惟元後弗克獨乂，博求明德，命百辟群吏以佐之。 肆天之命辟，辟之命這，惟以恤人，弗惟逸豫。 辟惟元首，庶黎惟趾，股肱惟弼。 上下一體，各勤攸司，茲用克臻於皇極。 故其彝訓曰：'後克艱厥後，臣克艱厥臣，政乃乂。 '今台一人，膺天之嘏，既陟元後。 股肱百辟，乂服我國家之命，罔不咸守厥職。 嗟！ 後弗艱厥後，臣弗艱厥臣，政于何弗斁？ 嗚呼艱哉！ 凡爾在位，其敬聽命。」
The emperor said: "Consult, my chief minister, dukes, generals, hundred ministers, officers, various directors, and attendants—I have reverently received the numinous mandate of the ancestors, examined the canon and instruction of former kings, and with this Great Proclamation address you who hold office. Formerly our Grand Ancestor the Divine Emperor first received the bright mandate and founded our imperial foundation. Our Resolute Ancestor and Illustrious Ancestor broadened the four quarters and settled military achievement. When it came to our Literary Ancestor, he greatly spread civil virtue. Respectfully our Martial Father did not let the old ways fall away. From that time onward decline and decay arose; great calamity rose in that eastern land and our common people all fell into fire and charcoal. I alone, inheriting the martial task and following the martial way, day and night revere in fear as if crossing a great river—I know not where to cross. Therefore I examine the canon of the emperors, measure against the royal measure, and rescue our people's distress. Those wise kings showed me the thorough instruction, saying: Heaven born the multitude—they cannot govern themselves; High God sent down insight to the wise and sage and established the chief ruler to govern them. When the chief ruler could not govern alone, he broadly sought the bright and virtuous and appointed the hundred ministers and host of officials to assist him. Thus Heaven charges the ruler; the ruler charges his ministers—only to care for the people, not for ease and pleasure. The ruler is the head, the multitude the feet, the arms and legs the assistants. Above and below are one body; each diligently performs his duty—by this one can reach the royal pinnacle. Therefore their constant instruction says: 'If the ruler can make his rule arduous, if ministers can make their service arduous, governance is ordered.' Now I alone have received Heaven's blessing and ascended as chief ruler. Arms, legs, and hundred ministers all obey the charge of our state—none fails to keep his post. Alas! If the ruler does not make his rule arduous, if ministers do not make their service arduous—how shall governance not decay? Ah, how arduous! All you who hold office—reverently hear the charge."
44
皇帝若曰：「柱國，惟四海之不造，載繇二紀。 天未絕我太祖、烈祖之命，用錫我以元輔。 國家將附，公惟棟樑。 皇之弗極，公惟作相。 百揆愆度，公惟大錄。 公其允文允武，克明克乂，迪七德，敷九功，龕暴除亂，下綏我蒼生，傍施於九正，若伊之在商，周之有呂，說之相丁，用保我無疆之祚。」
The emperor said: "Pillar of State, the realm has not prospered for nearly two reign-periods. Heaven has not cut short the mandate of our Grand Ancestor and Resolute Ancestor and has granted me you as chief minister. When the state was about to collapse, you were its pillar and beam. When the throne lacked its pinnacle, you served as chief minister. When the hundred affairs lost measure, you greatly restored order. Be truly civil and truly martial, able to illumine and able to order; practice the seven virtues and spread the nine achievements; pacify violence and remove chaos, settle our common people below, and extend to the nine directions—like Yi in Yin, Lü in Zhou, and Yue assisting Ding—to preserve our boundless fortune."
45
皇帝若曰：「群公、太宰、太尉、司徒、司空。 惟公作朕鼎足，以弼乎朕躬。 宰惟天官，克諧六職。 尉惟司武，武在止戈。 徒惟司眾，敬敷五教。 空惟司土，利用厚生。 惟時三事，若三階之在天； 惟茲四輔，若四時之成歲。 天工人其代諸。」
The emperor said: "Dukes, Grand Steward, Grand Commandant, Minister of the Masses, Minister of Works. You serve as my tripod legs to assist my person. The Steward is Heaven's officer and harmonizes the six duties. The Commandant governs the martial; the martial lies in stopping weapons. The Minister of the Masses governs the multitude and reverently spreads the five teachings. The Minister of Works governs the land and employs it to enrich life. These three affairs are like the three steps in heaven; these four assistants are like the four seasons completing the year. Heaven's work—will you not take it in hand?"
46
皇帝若曰：「列將，汝惟鷹揚，作朕爪牙。 寇賊奸宄，蠻夷猾夏，汝徂征。 綏之以惠，董之以威，刑期無刑，萬邦咸寧。 俾八表之內，莫違朕命，時汝功。」
The emperor said: "Generals, you are the soaring hawk and serve as my claws and fangs. Bandits, rebels, and traitors; barbarians troubling the heartland—you go forth to campaign. Soothe with kindness, oversee with awe; punishments aim at no punishments; the myriad states all find peace. Make it so that within the eight directions none disobeys my command—this is your achievement."
47
皇帝若曰：「庶邦列辟，汝惟守土，作人父母。 人惟不勝其饑，故先王重農； 不勝其寒，故先王貴女工。 人之不率於孝慈，則骨肉之恩薄； 弗惇於禮讓，則爭奪之萌生。 惟茲六物，實為教本。 嗚呼！ 為上在寬，寬則人怠，齊之以禮，不剛不柔，稽極於道。」
The emperor said: "Feudal lords of the myriad states, you guard the land and are parents to the people. People cannot overcome hunger—therefore former kings valued farming; they cannot overcome cold—therefore former kings honored women's work. When people do not lead in filial piety and kindness, ties of flesh and bone grow thin; when they are not earnest in ritual and deference, contention and seizure arise. These six things are truly the root of instruction. Ah! In governing, leniency is primary; if too lenient people grow slack—align them with ritual, neither hard nor soft, and measure to the utmost of the Way."
48
皇帝若曰：「卿士、庶尹、凡百禦事，王省惟歲，卿士惟月，庶尹惟日，禦事惟時。 歲月日時，罔易其度，百憲咸貞，庶績其凝。 嗚呼！ 惟若王官，陶均萬國，若天之有鬥，斟元氣，酌陰陽，弗失其和，蒼生永賴； 悖其序，萬物以傷。 時惟艱哉！」
The emperor said: "Officers, various directors, and all attendants—the king examines by the year, officers by the month, directors by the day, attendants by the hour. Year, month, day, and hour—do not alter their measure; the hundred statutes all hold true and myriad achievements coalesce. Ah! You royal officers blend and balance the myriad states like heaven's Dipper, measuring primal qi and adjusting yin and yang—do not lose harmony and the common people will forever rely on you; violate their order and the myriad things are harmed. The times are arduous indeed!"
49
皇帝若曰：「惟天地之道，一陰一陽； 禮俗之變，一文一質。 爰自三五，以迄於茲，匪惟相革，惟其救弊； 匪惟相襲，惟其可久。 惟我有魏，承乎周之末流，接秦、漢遺弊，襲魏、晉之華誕，五代澆風，因而未革，將以穆俗興化，庸可暨乎！ 嗟我公輔、庶僚、列辟，朕惟否德，其一朕心力，祗慎厥艱，克遵前王之丕顯休烈，弗敢怠荒。 咨爾在位，亦協於朕心，惇德允元，惟厥艱是務。 克捐厥華，即厥實，背厥偽，崇厥誠。 勿愆勿忘，一乎三代之彝典，歸於道德仁義，用保我祖宗之丕命。 荷天之休，克綏我萬方，永康我黎庶。 戒之哉，朕言不再。」
The emperor said: "The Way of heaven and earth is one yin and one yang; changes in ritual and custom are one ornament and one plainness. From the Three Sovereigns and Five Emperors down to now, it is not only mutual change but saving what is decayed; not only mutual succession but what can endure. Our Wei inherited the late stream of Zhou, received the leftover abuses of Qin and Han, and took over the ornate extravagance of Wei and Jin—five reigns of shallow custom still unreformed; to solemnify custom and raise transformation—how can one reach that! Alas, my chief ministers, various officials, and feudal lords—I am of little virtue but will exhaust my heart and strength, reverently heed the arduous, and be able to follow the great bright glorious merit of former kings without daring slackness or dissipation. Consult you who hold office—also align with my heart; be sincere in virtue and truly foundational; make the arduous your task. Able to discard ornament, take up substance, turn from falsity, and honor sincerity. Do not err, do not forget—be one with the constant canon of the Three Dynasties, return to virtue, morality, benevolence, and righteousness, and thereby preserve the great mandate of our ancestors. Receive Heaven's blessing, able to settle our myriad regions, and forever secure our common people. Take warning—my words will not be spoken again."
50
柱國泰洎庶僚百辟拜手稽首曰：「'亶聰明，作元後，元後作人父母'。 惟三五之王，率繇此道，用臻于刑措。 自時厥後，曆千載未聞。 惟帝念功，將反叔世，逖致於雍熙，庸錫降丕命於我群臣。 博哉王言，非言之難，行之實難。 臣聞'靡不有初，鮮克有終'。 商書曰； '終始惟一，德乃日新。 '惟帝敬厥始，慎厥終，以躋日新之德，則我群臣，敢不夙夜對揚休哉！ 惟茲大誼，未光於四表，以邁種德，俾九域幽遐，咸昭奉元後之明訓，率遷於道，永膺無疆之休。」
The Pillar of State Tai and the various officials and hundred ministers bowed with hands joined and heads to the ground, saying: "'Truly wise and clear, serving as chief ruler—the chief ruler is parent to the people. Only the kings of the Three Sovereigns and Five Emperors all followed this Way and reached the point where punishments were set aside. From that time until now, a thousand years have passed without hearing of it. Only the emperor mindful of merit will turn back the declining age and from afar bring great harmony—thereby graciously bestowing a great charge upon us ministers. How broad are the king's words—not speaking is hard, but doing is truly hard. We ministers have heard: 'Nothing lacks a beginning, but few reach the end.' The Book of Shang says: From end to beginning be one—then virtue daily renews. If the emperor reverently attends the beginning and carefully guards the end, ascending to daily-renewing virtue—how dare we ministers not from early dawn to night respond and proclaim this blessing! May this great principle shine to the four quarters, advance the planting of virtue, and make the nine regions however remote all clearly receive the chief ruler's bright instruction, follow the Way in turn, and forever receive boundless blessing.'"
51
帝曰：「欽哉。」
The emperor said: "Reverently heed it."
52
自是之後，文筆皆依此體。
From then on, all writing followed this style.
53
綽性儉素，不事產業，家無餘財。 以海內未平，常以天下為已任。 博求賢俊，共弘政道，凡所薦達，皆至大官。 周文亦推心委任，而無間言焉。 或出遊，常預署空紙以授綽，若須有處分，則隨事施行。 及還，啟知而已。 綽常謂為國之道，當愛人如慈父，訓人如嚴師。 每與公卿議論，自晝達夜，事無巨細，若指諸掌。 積思勞倦，遂成氣疾。 十二年，卒于位，時年四十九。
Chuo was frugal and plain by nature, did not pursue property, and his household had no surplus wealth. Because the realm was not yet pacified, he always took the world as his own responsibility. He broadly sought the worthy and talented to jointly promote the way of governance; all he recommended reached high office. Emperor Wen of Zhou also entrusted him wholeheartedly, and there was no whisper of distrust. When going out on tour he often pre-signed blank paper and gave it to Chuo; if disposition was needed, Chuo acted according to the matter. When he returned, Chuo merely reported what had been done. Chuo often said that the way to govern a state is to love people like a kindly father and instruct them like a strict teacher. Whenever he discussed affairs with dukes and ministers, from day into night, nothing great or small escaped him—as if it were all in the palm of his hand. Accumulated thought and weariness finally produced a disorder of qi. In the twelfth year he died in office at the age of forty-nine.
54
周文痛惜之，哀動左右。 及將葬，乃謂公卿等曰：「蘇尚書平生謙退，敦尚儉約。 吾欲全其素志，便恐悠悠之徒，有所未達； 如其厚加贈諡，又乖宿昔相知之道。 進退惟穀，孤有疑焉。」 尚書令史麻瑤越次而進曰：「或晏子，齊之賢大夫，一狐裘三十年。 及其死也，遣車一乘。 齊侯不奪其志。 綽既操履清白，廉挹自居，愚謂宜從儉約，以彰其美。」 周文稱善，因薦瑤於朝廷。 及綽歸葬武功，唯載，以布車一乘。 周文與群公，皆步送出同州郭外。 周文親于車後酹酒而言曰：「尚書平生為事，妻子兄弟不知者，吾皆知之。 惟爾知吾心，吾知爾意。 方欲共定天下，不幸遂舍吾去，奈何！」 因舉聲慟哭，不覺卮墜於手。 至葬日，又遣使祭乙太牢，周文自為其文。
Emperor Wen of Zhou grieved deeply; his sorrow moved those around him. When the burial was about to take place, he said to the dukes and ministers: "Director Su was modest all his life and devoted to thrift. I wish to preserve his lifelong intent, yet I fear idle gossips may not understand; if I richly add posthumous honors, that also goes against our old mutual understanding. Advance or retreat—I alone am in doubt." Chief Clerk of the Secretariat Ma Yao stepped forward out of turn and said: "Yanzi of Qi, that worthy grandee, wore one fox fur coat for thirty years. When he died, only one carriage followed his coffin. The Lord of Qi did not override his intent. Since Chuo's conduct was pure and he lived in modest restraint, I think thrift should be followed to display his virtue." Emperor Wen of Zhou praised this and thereupon recommended Yao to the court. When Chuo was buried in Wugong, only his coffin was carried on a single cloth-covered cart. Emperor Wen of Zhou and the assembled dukes all walked to escort him beyond the walls of Tongzhou. Emperor Wen personally poured libation behind the cart and said: "In what Director did all his life, what his wife, children, and brothers did not know—I know it all. Only you know my heart; I know your intent. We were just about to settle the realm together—unfortunately you have left me. What can be done!" He then raised his voice in bitter weeping, and before he knew it the cup fell from his hand. On the burial day he again sent an envoy to sacrifice with a full ox; Emperor Wen of Zhou wrote the text himself.
55
綽又著佛性論、七經論，並行於世。 周明帝二年，以綽配享文帝廟廷。 子威嗣。
Chuo also wrote Treatise on Buddha-nature and Treatise on the Seven Classics, both circulated in his time. In the second year of Emperor Ming of Zhou, Chuo was given paired sacrifice in Emperor Wen's temple hall. His son Wei inherited his title.
56
威字無畏。 少有至性，五歲喪父，哀毀有若成人。 周文帝時，襲爵美陽縣公，仕郡功曹。 大塚宰宇文護見而禮之，以其女新興公主妻焉。 威見護專權，恐禍及已，逃入山。 為叔父所逼，卒不獲免。 然每居山寺，以諷讀為娛。 未幾，授持節、車騎大將軍、儀同三司，改封懷道縣公。 武帝親總萬機，拜稍伯下大夫。 前後所授，並辭疾不拜。
Wei, courtesy name Wuwei. From youth he had utmost sincerity; at five he lost his father and mourned with grief like an adult. During Emperor Wen of Zhou he inherited the title Duke of Meiyang County and served as Merit Officer of the commandery. Grand Preceptor Yuwen Hu saw him and honored him, giving him his daughter Princess Xinxing in marriage. Wei saw that Hu monopolized power and, fearing disaster would reach him, fled into the mountains. Pressed by his uncle, he ultimately could not escape. Yet whenever he stayed in mountain temples, he took chanting and reading as his recreation. Before long he was appointed Bearer of the Staff, General of Chariots and Cavalry, and Equal in Honor to the Three Ducal Ministers, and enfeoffed as Duke of Huaidao County. When Emperor Wu personally took charge of all affairs, Wei was appointed Grand Master of Shaobo. All appointments before and after he declined on grounds of illness and did not accept.
57
有從父妹適河南元世雄。 世雄先與突厥有隙，突厥入朝，請世雄及其妻子，將甘心焉。 周遂遣之。 威以夷人昧利，遂標賣田宅，罄資產贖世雄。 論者義之。 宣帝嗣位，就拜開府。
He had a younger female cousin by marriage who wedded Yuan Shixiong of Henan. Shixiong had earlier had a feud with the Turks; when the Turks came to court they requested Shixiong and his wife and children, intending to have their fill of revenge. Zhou thereupon sent them. Wei, reasoning that barbarians covet profit, posted notices selling his fields and houses and exhausted his assets to ransom Shixiong. Commentators praised his righteousness. When Emperor Xuan succeeded, Wei was immediately appointed Grand Master of the Palace.
58
隋文帝為丞相，高熲屢言其賢，亦素重其名，召入臥內，與語大悅。 居月餘，威聞禪代之議，遁歸田里。 高熲請追之。 帝曰：「此不欲預吾事，且置之。」 及受禪，徵拜太子少保，追贈其父邳國公，以威襲焉。 俄兼納言，威上表陳讓，優詔不許。
When Emperor Wen of Sui was chief minister, Gao Jiong repeatedly spoke of his worth; he also long valued Wei's name, summoned him to his private chamber, and was greatly pleased in conversation. After more than a month Wei heard talk of abdication and the transfer of the mandate and fled back to his fields. Gao Jiong asked to pursue him. The emperor said: "He does not wish to take part in my affairs—for now leave him be." When he received the abdication, Wei was summoned as Junior Tutor to the Crown Prince; his father was posthumously enfeoffed as Duke of Pi, and Wei inherited the title. Shortly afterward he additionally served as Palace Director; Wei memorialized declining, but a gracious edict would not permit it.
59
帝嘗與文獻皇后對觴，召威及高熲、楊素、廣平王雄四人，謂曰：「太史言朕祚運盡於三年，朕憂懣，故舉此酒耳。 今欲營南山險處，與公等固之，以觀時變，將如何？」 威進曰：「周文修德，旋地動之災； 宋景一言，退法星三舍。 願陛下恢崇德度，享天之休。 若棄德恃險，同舟之人，誰非敵國！ 縱南山之岨，安足固哉？」 帝善其言，屬之以酒。
The emperor once drank facing Empress Wenxian and summoned Wei, Gao Jiong, Yang Su, and Prince Xiong of Guangping, saying: "The Grand Astrologer says my fortune ends in three years—I am troubled and depressed, and therefore raise this cup. Now I wish to fortify a defensible place in the southern mountains with you and hold it to watch how times change—what do you think?" Wei stepped forward and said: "When Emperor Wen of Zhou cultivated virtue, the disaster of earthquakes soon ceased; one word from Song Jing made the Punishment Star retreat three lodges. I wish Your Majesty would broadly exalt virtue and enjoy Heaven's blessing. If you abandon virtue and rely on defiles, among those in the same boat—who is not a potential enemy! Even the steep heights of the southern mountains—how could they truly be secure?" The emperor approved his words and handed him wine.
60
初，威父綽在魏，以國用不足，為徵稅法，頗稱為重。 既而歎曰：「所為者正如張弓，非平世法也。 後之君子，誰能馳乎？」 威聞其言，每以為己任。 至是，奏減賦役，務從輕典，帝悉從之。 漸見親重，與高熲參掌朝政。 威見宮中以銀為幔鉤，因盛陳節儉之美，諭帝。 帝為改容，雕飾舊物，悉命除毀。 帝嘗怒一人，將殺之。 威入閣進諫，不納。 帝怒甚，將自出斬之。 威當前不去，帝避之而出。 威又遮止帝，帝拂衣入。 良久，乃召威謝曰：「公能若是，吾無憂矣。」 於是賜馬二匹、錢十餘萬。 歲餘，尋復兼大理卿、京兆尹、御史大夫，本官悉如故。 持書侍御史梁毗劾威兼領五職，安繁戀劇，無舉賢自代心。 帝曰：「蘇威朝夕孜孜，志存遠大，舉賢有闕，何遽迫之。」 顧謂威曰：「用之則行，舍之則藏，唯我與爾有是夫！」 因謂朝臣曰：「蘇威不遇我，無以措其言； 我不得蘇威，何以行其道？ 楊素才辯無雙，至若斟酌古今，助我宣化，非威匹也。 蘇威若逢亂世，商山四皓，豈易屈哉！」 其見重如此。
Earlier, when Wei's father Chuo was in Wei, because state revenue was insufficient he devised a tax-collection law that was widely called heavy. Later he sighed and said: "What I have done is like drawing a bow too tight—it is not the law of a peaceful age. Which gentleman of later times will be able to release it?" When Wei heard these words he always took them as his own task. At this time he memorialized to reduce levies and corvée, striving for lighter statutes, and the emperor followed all of it. He gradually came to be personally valued and with Gao Jiong jointly managed court governance. Wei saw silver used for curtain hooks in the palace and thereupon greatly expounded the beauty of thrift to instruct the emperor. The emperor changed expression; carved and decorated old objects were all ordered removed and destroyed. The emperor once grew angry at a man and was about to kill him. Wei entered the inner chamber to remonstrate but was not heeded. The emperor was furious and was about to go out himself to behead the man. Wei stood in front and would not leave; the emperor sidestepped him and went out. Wei again blocked and stopped the emperor; the emperor brushed his robes and entered. After a long while he summoned Wei and apologized, saying: "If you can be like this, I have no worries." He then bestowed two horses and more than a hundred thousand in cash. After more than a year he soon again concurrently served as Director of the Court of Justice, Governor of Jingzhao, and Censor-in-Chief; his original posts all remained as before. Palace Attendant Censor Liang Pi impeached Wei for holding five posts concurrently, clinging to complexity and busyness, and lacking the will to recommend the worthy to succeed him. The emperor said: "Su Wei is diligent from morning to night with far-reaching intent; if recommending the worthy has gaps, why press him so soon?" Turning to Wei he said: "Employed, then act; set aside, then withdraw—only you and I have this!" He then said to the court ministers: "Without meeting me, Su Wei would have nowhere to place his words; without Su Wei, how could I practice my Way? Yang Su's talent and eloquence are unmatched, but when it comes to weighing past and present and helping me spread transformation, he is not Wei's equal. If Su Wei met chaotic times, like the Four Whiteheads of Mount Shang—would he be easily bent!" Such was the esteem in which he was held.
61
未幾，拜刑部尚書，解少保、御史大夫官。 後京兆尹廢，檢校雍州別駕。 時高熲與威同心，協贊政刑，大小無不籌之，故革運數年，天下稱平。 俄轉戶部尚書，納言如故。 屬山東諸州人饑，帝令威振恤之。 遷吏部尚書，兼領國子祭酒。 隋承戰爭之後，憲章踳駁。 帝令朝臣厘改舊法，為一代通典，律令格式多威所定。 世以為能。 九年，拜尚書右僕射。 其年，以母憂去職，柴毀骨立。 敕勉諭殷勤，未幾，起令視事。 固辭，優詔不許。 明年，帝幸并州，命與高熲同總留事。 俄追詣行在所，使決人訟。
Before long he was appointed Director of the Ministry of Justice and relieved of the posts of Junior Tutor and Censor-in-Chief. Later when the governorship of Jingzhao was abolished, he served as Acting Vice Governor of Yongzhou. At the time Gao Jiong and Wei were of one mind, jointly supporting governance and law; nothing great or small was not planned by them, and therefore within a few years of the change of dynasty the realm was called peaceful. Soon he was transferred to Director of the Ministry of Revenue while remaining Palace Director as before. When people in the eastern provinces suffered famine, the emperor ordered Wei to relieve and succor them. He was transferred to Director of the Ministry of Personnel and concurrently head of the Imperial Academy. Sui inherited the aftermath of war; statutes and regulations were confused and contradictory. The emperor ordered court ministers to revise old laws into a general canon for the age; much of the code of statutes, commands, forms, and rules was set by Wei. The age considered him capable. In the ninth year he was appointed Vice Director of the Right of the Imperial Secretariat. That year, on his mother's death he left office; his mourning grief wasted him to skin and bone. An edict urged and consoled him earnestly; before long he was recalled to resume duties. He firmly declined, but a gracious edict would not permit it. The next year the emperor visited Bingzhou and ordered Wei together with Gao Jiong to oversee all remaining affairs. Soon he was summoned to the emperor's camp and made to decide people's lawsuits.
62
尋令持節巡撫江南，得以便宜從事。 過會稽，逾五嶺而還。 江表自晉已來，刑法疏緩，代族貴賤，不相陵越。 平陳之後，牧人者盡改變之，無長幼悉使誦五教。 威加以煩鄙之辭，百姓嗟怨。 使還，奏言江表依內州責戶籍。 上以江表初平，召戶部尚書張嬰，責以政急。 時江南州縣又論言欲徙之入關，遠近驚駭。 饒州吳世華起兵為亂，生臠縣令，啖其肉。 於是舊陳率土畢反，執長吏，抽其腸而殺之，曰：「更使儂誦五教邪！」 尋詔內史令楊素討平之。 時突厥都藍可汗屢為患，復令威至可汗所。
Shortly afterward he was ordered to tour and pacify Jiangnan bearing the staff and was permitted to act as expedient required. He passed Kuaiji, crossed the Five Ridges, and returned. South of the Yangzi since Jin, penal law had been loose and mild; noble and common clans did not overstep one another. After Chen was pacified, those who governed the people changed all this; young and old alike were made to recite the Five Teachings. Wei added tedious and vulgar words, and the people sighed with resentment. When he returned from his mission he memorialized that the south of the Yangzi should be charged for household registers like the inner provinces. Because the south of the Yangzi had only just been pacified, the emperor summoned Director of Revenue Zhang Ying and rebuked him for harsh governance. At the time Jiangnan's prefectures and counties also debated relocating people into the Pass, alarming near and far. Wu Shihua of Raozhou raised troops in rebellion, cut the county magistrate alive into pieces, and ate his flesh. Thereupon all the old Chen lands rose in revolt; they seized chief officials, drew out their intestines and killed them, saying: "Are you going to make us recite the Five Teachings again!" Shortly afterward an edict ordered Palace Director Yang Su to suppress and pacify them. At the time the Turkic Khan Dulan repeatedly caused trouble, and Wei was again sent to the khan's court.
63
威子夔以公子盛名，引致賓客，四海士大夫多歸之。 時議樂，夔與國子博士何妥各有所持。 於是夔、妥各為一議，使百僚署其所同。 朝廷多附威，同夔者十八九。 妥恚曰：「吾席間函丈四十餘年，反為昨暮兒之所屈也！」 遂奏威與禮部尚書盧愷、吏部侍郎薛道衡、尚書右丞王弘、考功侍郎李同和等為朋黨，省中呼王弘為世子，李同和為叔，言二人如威子弟。 復言威以曲道任其從父弟徹、肅等罔冒為官。 又國子學請黎陽人王孝逸為書學博士，威屬盧愷，以為其府參軍。 上令蜀王秀、上柱國虞慶則等雜按之，事皆驗。 帝以宋書謝晦傳中朋黨事令威讀之。 威懼，免冠頓首。 帝曰：「謝已晚矣！」 於是免威官爵，以開府就第。 知名之士，坐威得罪者百餘人。 未幾，帝曰：「蘇威德行者，但為人誤耳。」 命之通籍。
Wei's son Kui, famous as a minister's son, drew guests to him; scholars and officials from across the realm mostly rallied to him. At the time when music was debated, Kui and Academician He Tuo of the Imperial Academy each held their own views. Kui and Tuo each made one proposal and had the hundred officials sign which they agreed with. The court mostly sided with Wei; eight or nine out of ten agreed with Kui. Tuo said in anger: "I have lectured at the master's mat for more than forty years, yet I am defeated by a boy of yesterday!" He then memorialized that Wei together with Director of Rites Lu Kai, Vice Director of Personnel Xue Daoheng, Vice Director of the Right Wang Hong, and Vice Director of Merit Li Tonghe formed a faction; within the Secretariat Wang Hong was called "heir" and Li Tonghe "uncle," saying the two were like Wei's sons and younger brothers. He further said Wei used improper means to appoint his younger cousins by marriage Che and Su and others to office by false pretense. Also, when the Imperial Academy requested Wang Xiaoyi of Liyang as Doctor of Calligraphy, Wei asked Lu Kai to make him a staff officer in his office. The emperor ordered Prince Xiu of Shu, Pillar of State Yu Qingze, and others jointly to investigate; all the charges were verified. The emperor had Wei read the account of factionalism in the biography of Xie Hui in the History of Song. Wei was afraid; he removed his cap and knocked his head on the ground. The emperor said: "Apology comes too late!" Wei was then stripped of office and rank and sent home as Grand Master of the Palace. More than a hundred noted men were punished on account of Wei. Before long the emperor said: "Su Wei is a man of virtue—he was only misled by others." He ordered him restored to court registry.
64
歲餘，復爵邳公，拜納言。 從祠太山，坐不敬免。 俄而復位。 帝謂群臣曰：「世人言蘇威詐清，家累金玉，此妄言也。 然其性狠戾，不切世要，求名太甚，從己則悅，違之必怒，此其大病耳。」 仁壽初，復拜尚書右僕射。 帝幸仁壽宮，以威總留事。 及帝還，御史奏威職事多不理。 帝怒，詰責威。 威謝，帝亦止。
After more than a year his title as Duke of Pi was restored and he was appointed Palace Director. When accompanying the sacrifice at Mount Tai he was dismissed for disrespect. Shortly afterward he was restored to office. The emperor said to the ministers: "People say Su Wei feigns purity while his house is piled with gold and jade—this is false talk. Yet his nature is harsh and perverse, he does not grasp what the age requires, he seeks fame too much, is pleased when others follow him and must grow angry when they oppose him—this is his great flaw." At the start of the Renshou era he was again appointed Vice Director of the Right of the Imperial Secretariat. When the emperor visited Renshou Palace, Wei was left to oversee all affairs. When the emperor returned, the censor memorialized that Wei had left many duties unhandled. The emperor was angry and interrogated and rebuked Wei. Wei apologized and the emperor also stopped.
65
煬帝嗣位，上將大起長城之役，威諫止之。 高熲、賀若弼之誅也，威坐相連免官。 歲餘，拜魯郡太守，修羽儀。 召拜太常卿。 從征吐谷渾，進拜右光祿大夫。 歲餘，復為納言，與左翊衛大將軍宇文述、黃門侍郎裴矩、御史大夫裴蘊、內史侍郎虞世基參掌朝政，時人稱為五貴。 及征遼東，以本官領右武衛大將軍，進位光祿大夫，賜爵房陵侯，尋進封房公。 以年老乞骸骨，不許。 復以本官參掌選事。 明年，從征遼東，領右禦衛大將軍。
When Emperor Yang succeeded, he was about to launch the great Great Wall project; Wei remonstrated to stop it. When Gao Jiong and He Ruo were executed, Wei was implicated and dismissed from office. After more than a year he was appointed Prefect of Lu Commandery with full ceremonial escort. He was summoned and appointed Minister of Ceremonies. On campaign against Tuyuhun he was promoted to Right Grand Master of Splendid Happiness. After more than a year he again became Palace Director and with Left Guard General Yuwen Shu, Palace Attendant Pei Ju, Censor-in-Chief Pei Yun, and Secretariat Vice Director Yu Shiji jointly managed court governance—people of the time called them the Five Nobles. On the Liaodong campaign he retained his original post while leading the Right Martial Guard General, was advanced to Grand Master of Splendid Happiness, enfeoffed as Marquis of Fangling, and soon raised to Duke of Fang. On grounds of old age he requested to retire with his bones; permission was not granted. He again participated in managing selection affairs in his original post. The next year he followed the Liaodong campaign as Right Imperial Guard General.
66
楊玄感之反，帝引威於帳中，懼見於色，謂曰：「此小兒聰明，得不為患邪？」 威曰：「粗疏非聰明者，必無慮，但恐浸成亂階耳。」 威見勞役不已，百姓思亂，以此微欲諷帝。 帝竟不悟。
When Yang Xuan'gan rebelled, the emperor drew Wei into his tent, fear showing on his face, and said: "This boy is clever—could he not become a threat?" Wei said: "One who is crude and careless is not truly clever and surely need not be feared—but I fear he may gradually become a step toward chaos." Wei saw corvée labor unending and the people thinking of rebellion; by this he subtly wished to admonish the emperor. The emperor ultimately did not understand.
67
從還，至涿郡，詔威安撫關中，以其孫尚輦直長儇副。 威子鴻臚少卿夔先為關中簡黜大使。 一家三人，俱使關右，三輔榮之。 歲餘，帝手詔曰：「玉以潔潤，丹紫莫能渝其質； 松表歲寒，霜尋莫能凋其采。 可謂溫仁勁直，性之然乎。 房公威，先後舊臣，朝之宿齒，棟樑社稷，弼諧朕躬，守文奉法，卑身率禮。 昔漢之三傑，輔惠帝者蕭何； 周之十亂，佐成王者邵奭。 國之寶器，其在得賢。 參璟臺階，具瞻斯允。 雖事藉論道，終期獻替，銓衡時和，朝寄為重。 可開府儀同三司，餘並如故。」 威當時尊重，朝臣莫與為比。
On returning from the campaign, at Zhuo Commandery an edict ordered Wei to pacify Guanzhong, with his grandson Palace Escort Chief Xuan as assistant. Wei's son Kui, Vice Director of the Court of Imperial Entertainments, had already served as envoy for selection and dismissal in Guanzhong. Three men of one family were all sent to the west of the Pass—the Three Metropolises counted it an honor. After more than a year the emperor wrote by hand: "Jade is pure and moist—cinnabar and purple cannot alter its substance; the pine shows the year's cold—frost cannot wither its hue. One may call this gentle benevolence and firm uprightness—the nature of the man, is it not so? Duke of Fang Wei, old minister through successive reigns, senior elder of the court, pillar and beam of the altars of soil and grain, harmonizing assistant to my person, upholding culture and observing law, humbling himself and leading in ritual. Of old among Han's Three Outstanding Men, Xiao He assisted Emperor Hui; among Zhou's Ten Disruptors who aided the king, Shao Shi helped King Cheng. The state's precious vessel lies in obtaining the worthy. He shares the jade steps of the terrace; all look to him with approval. Though affairs rely on discourse on the Way, in the end he is expected to offer correction; he weighs and balances the harmony of the times—the court's trust in him is weighty. He may be made Grand Master of the Palace with Equal Honor to the Three Ducal Ministers; all else remains as before." At the time Wei was held in such esteem that no court minister could compare with him.
68
後從幸雁門。 為突厥所圍，朝廷危懼。 帝欲輕騎潰圍而出。 威諫曰：「城守則我有餘力，輕騎則彼之所長。 陛下萬乘主，何宜輕脫！」 帝乃止。 突厥俄亦解圍去。 車駕次太原，威以盜賊不止，勸帝還京師，深根固本，為社稷計。 帝初從之，竟用宇文述等議，遂往東都。 天下大亂，威知帝不可匡正，甚患之。 屬帝問盜賊事。 宇文述曰：「盜賊信少，不足為虞。」 威不能詭對，以身隱殿柱。 帝呼問之。 威曰：「臣非職司，不知多少，但患其漸近。」 帝曰：「何謂也？」 威曰：「他日賊據長白山，今者近在滎陽、汜水。」 帝不悅而罷。 屬五月五日，百僚上饋，多以珍玩，威獻尚書一部，微以諷帝。 帝彌不平。 後復問伐遼東事，威對顧赦群盜，遣討高麗，帝益怒。 御史大夫輩蘊希旨，令御史張行本，奏威昔在高陽典選，濫授人官，怯畏突厥，請還京師。 帝令案其事，乃下詔曰：「威立性朋黨，好異端，懷挾詭道，徼幸名利，詆訶律令，謗訕台省。 昔歲薄伐，奉述先志，凡預切問，各盡胸臆，而威不以開懷，遂無對命。 啟沃之道，其若是乎！」 於是除名。 後月餘，人有奏威與突厥陰圖不軌。 大理簿責威。 威自陳精誠不能上感，瑕爨屢彰，罪當萬死。 帝憫而釋之。 其年，從幸江都宮。 帝將復用威，裴蘊、虞世基奏言昏耄贏疾，帝乃止。
Later he accompanied the emperor to Yanmen. They were surrounded by the Turks and the court was filled with dread. The emperor wished to break out with a light cavalry force. Wei remonstrated: "If we hold the city we have surplus strength; light cavalry is what they excel at. Your Majesty is lord of ten thousand chariots—how can you lightly expose yourself!" The emperor then stopped. The Turks soon lifted the siege and departed. When the imperial carriage halted at Taiyuan, Wei, because bandits did not cease, urged the emperor to return to the capital, deepen roots and solidify the foundation, and plan for the altars of state. The emperor at first agreed but ultimately followed Yuwen Shu and others' advice and went on to the Eastern Capital. The realm fell into great chaos; Wei knew the emperor could not be set right and was deeply troubled. When the emperor asked about bandits, Yuwen Shu said: "Bandits are truly few—not enough to worry about." Wei could not answer deceitfully and hid himself behind a hall pillar. The emperor called and questioned him. Wei said: "I am not in charge of this office and do not know the numbers, but I worry that they are gradually drawing near." The emperor said: "What do you mean?" Wei said: "In former days bandits held Changbai Mountain; now they are close at Xingyang and Sishui." The emperor was displeased and dismissed the session. On the fifth day of the fifth month the hundred officials presented gifts, mostly rare curios; Wei offered one copy of the Documents and subtly wished to admonish the emperor. The emperor was all the more displeased. Later when he again asked about the Liaodong campaign, Wei answered by wishing to pardon all bandits and send them against Goguryeo; the emperor grew angrier still. Censor-in-Chief Pei Yun, seeking to please the emperor's intent, had Censor Zhang Xingben memorialize that Wei, when managing selection at Gaoyang, had wantonly granted offices, feared the Turks, and asked to return to the capital. The emperor ordered the matter investigated and then issued an edict: "Wei by nature forms factions, loves heterodox ways, harbors crooked doctrines, seeks fame and profit by chance, slanders statutes and commands, and reviles the Secretariat and provinces. Last year on the brief campaign, carrying out the former intent, all who were closely questioned should have fully expressed their hearts—but Wei did not open his heart and therefore gave no answer to the charge. Is this how the way of counsel and nourishment should be!" He was then struck from the rolls. More than a month later someone memorialized that Wei secretly plotted treason with the Turks. The Court of Justice registered charges against Wei. Wei stated himself that his sincerity could not move those above, his faults repeatedly appeared, and his crime deserved ten thousand deaths. The emperor took pity and released him. That year he accompanied the emperor to the Jiangdu Palace. The emperor was about to employ Wei again, but Pei Yun and Yu Shiji memorialized that he was senile, frail, and ill, and the emperor then stopped.
69
宇文化及弑逆，以威為光祿大夫、開府儀同三司。 化及敗，歸於李密。 密敗，歸東都，越王侗以為上柱國、邳公。 王世充僭號，署太師。 威自以隋室舊臣，遭逢喪亂，所經之處，皆與時消息，以求容免。
When Yuwen Huaji committed regicide, he made Wei Grand Master of Splendid Happiness with Equal Honor to the Three Ducal Ministers. When Huaji was defeated, Wei went over to Li Mi. When Mi was defeated, Wei returned to the Eastern Capital; Prince of Yue Tong made him Pillar of State and Duke of Pi. When Wang Shichong usurped the title, he appointed Wei Grand Preceptor. Wei considered himself an old minister of Sui who had met chaos and ruin; wherever he passed he adapted to the times to seek safety and exemption.
70
及太宗平世充，坐於東都閶闔門內，威請謁見，稱老病不能拜起。 上遣人數之曰：「公隋朝宰輔，政亂不能匡救，遂令品物塗炭，君弑國亡。 見李密、世充皆拜伏舞蹈。 今既老病，無勞相見。」 尋入長安，至朝堂請見，高祖又不許。 終於家，時年八十二。
When Emperor Taizong pacified Shichong, Wei sat inside the Changhe Gate of the Eastern Capital and requested an audience, saying he was old and ill and could not bow and rise. The emperor sent someone to rebuke him: "You were chief minister of Sui; when governance was chaotic you could not set it right, until all things were scorched, the ruler murdered and the state destroyed. Before Li Mi and Shichong you all bowed prostrate and danced in obeisance. Now that you are old and ill, there is no need for us to meet. Soon afterward he entered Chang'an and came to the court hall requesting an audience, but Emperor Gaozu again refused. He died at home at the age of eighty-two.
71
威行己清儉，以廉慎見稱。 然每至公議，惡人異已，雖或小事，必固爭之。 時人以為無大臣之體。 所修格令章程，並行於當世，頗傷煩碎，論者以為非簡久之法。 及大業末年，尤多征役，至於論功行賞，威每承望風旨，輒寢其事。 時群盜蜂起，郡縣有奏聞者，又訶詰使人，令減賊數，故出師攻討，多不克捷。 由是遂致敗亂，為物議所譏。 子夔。
Wei in conduct was pure and frugal and was praised for integrity and caution. Yet whenever there was public discussion he hated those who differed from him; even over small matters he had to argue stubbornly. People of the time thought he lacked the bearing of a great minister. The codes, commands, forms, and regulations he compiled all operated in his age but were rather burdensome and fragmented; commentators thought them not a simple and enduring law. By the late Daye era corvée and service were especially numerous; when merit was discussed and rewards granted, Wei always watched the prevailing intent and then shelved the matter. When bandits rose everywhere and commanderies and counties reported them, he again interrogated and rebuked the messengers and ordered the bandit count reduced; therefore when armies went out to attack, they often did not succeed. By this defeat and chaos were brought about, and he was ridiculed in public opinion. His son was Kui.
72
夔字伯尼。 聰敏有口辯，然性輕險無行。 八歲誦詩，兼解騎射。 年十三，從父至尚書省。 與安德王雄射，賭得駿馬而歸。 十四詣學，與諸儒議論，詞致可觀。 見者皆稱善。 及長，博覽群言，尤以鍾律自命。 初名哲，字知人，父威由是改之，頗為有識所哂，起家太子通事舍人。 楊素見而奇之，每戲威曰：「楊素無兒，蘇夔無父。」 後與鄭譯、何舀議樂，得罪，議寢不行。 著樂志十五篇以見其志。 數載，遷太子舍人，以罪免居數年。 仁壽三年，詔天下舉達禮樂源者。 晉王昭時為雍州牧，舉夔。 與諸州所舉五十餘人謁見。 帝望夔，謂侍臣曰：「唯此一人，稱吾所舉。」 於是拜晉王友。
Kui, courtesy name Boni. He was clever and quick with speech and debate, yet by nature he was frivolous, rash, and without proper conduct. At eight he could recite poetry and also understood riding and archery. At thirteen he followed his father to the Imperial Secretariat. He shot arrows with Prince Xiong of Ande in a wager and won a fine horse to take home. At fourteen he went to the academy and debated with the Confucian scholars; his words and expression were admirable. All who saw this praised him. When grown he read widely among books and especially styled himself an authority on pitch pipes and scales. His original name was Zhe, courtesy name Zhiren; his father Wei changed them on this account, and men of discernment rather mocked this; he began his career as Palace Attendant of the Crown Prince. Yang Su saw him and marveled; he often joked with Wei: "Yang Su has no son; Su Kui has no father. Later he debated music with Zheng Yi and He Yao, gave offense, and the proposal was shelved and never implemented. He wrote fifteen chapters of Music Records to show his intent. After several years he was transferred to Attendant of the Crown Prince; because of an offense he was dismissed and lived at home for several years. In the third year of Renshou an edict ordered the realm to recommend those who had mastered the sources of ritual and music. Prince of Jin Zhao, then Governor of Yongzhou, recommended Kui. He presented himself at audience together with more than fifty others recommended by the various provinces. The emperor looked at Kui and said to his attendants: "Only this one man fits what I recommended. He was then appointed Companion to the Prince of Jin.
73
煬帝嗣位，曆太子洗馬、司朝謁者。 以父免職，夔亦去官。 後曆尚書職方郎、燕王司馬。 遼東之役，以功拜朝散大夫。 時帝方勤遠略，蠻夷來朝。 帝謂宇文述、虞世基曰：「四夷率服，觀禮華夏，鴻臚之職，須歸令望。 甯有多才藝美容儀，可接賓客者為之乎？」 威以夔對。 即日拜鴻臚少卿。 其年，高昌王麹伯雅來朝，朝廷妻以公主。 夔有雅望，令主婚。
When Emperor Yang succeeded he served successively as Groom of the Crown Prince and Director of Court Audiences. When his father was dismissed from office, Kui also left his post. Later he served successively as Director of Territories in the Imperial Secretariat and Marshal to the Prince of Yan. On the Liaodong campaign he was appointed Grand Master of Dispersal for merit. At the time the emperor was pressing distant strategy and barbarians came to court. The emperor said to Yuwen Shu and Yu Shiji: "The four barbarians all submit and come to observe ritual in the heartland; the office of the Court of Imperial Entertainments requires a man of fine reputation. Is there one with many talents, skills, and fine appearance who can receive guests for the post? Wei recommended Kui. That same day Kui was appointed Vice Director of the Court of Imperial Entertainments. That year King Qu Boya of Gaochang came to court and the court gave him a princess in marriage. Kui had a fine reputation and was ordered to preside over the marriage.
74
其後延安、弘化等數郡盜賊屯結，詔夔巡關中。 及突厥圍雁門，夔于鎮城東南為弩樓、車箱、獸圈，一夕而就。 帝見善之。 以功進位通議大夫。 坐父事，除名。 後會丁母憂，不勝哀，卒，時年四十九。
Afterward bandits gathered in several commanderies including Yan'an and Honghua; an edict ordered Kui to tour Guanzhong. When the Turks besieged Yanmen, Kui built crossbow towers, wagon boxes, and animal pens southeast of the garrison town—all in one night. The emperor saw this and approved. For merit he was advanced to Grand Master of Universal Discussion. Because of his father's affair he was struck from the rolls. Later, while observing mourning for his mother, he could not bear the grief and died at the age of forty-nine.
75
綽弟椿，字令欽。 性廉慎，沈勇有決斷。 魏正光中，關右賊亂，椿應募討之，授蕩寇將軍。 以功累遷中散大夫，賜爵美陽子。 大統初，拜鎮東將軍、金紫光祿大夫，賜姓賀蘭氏。 後除帥都督，行弘農郡事。 椿當官強濟，特為周文帝所知。
Chuo's younger brother Chun, courtesy name Lingqin. By nature he was incorrupt and cautious, steady and brave with decisive judgment. In the Zhenguang era of Wei, when bandits rebelled west of the Pass, Chun answered the recruitment to suppress them and was appointed General Who Pacifies Bandits. For merit he was promoted in succession to Palace Attendant and enfeoffed as Viscount of Meiyang. At the start of Datong he was appointed General Who Pacifies the East and Grand Master of Splendid Happiness with the Golden Seal, and granted the surname Helan. Later he was made Commander-in-Chief and administered the affairs of Hongnong Commandery. Chun in office was forceful and effective and was especially known to Emperor Wen of Zhou.
76
十四年，置當州鄉師，自非鄉望允當眾心者不得預焉。 乃令驛追椿，領鄉兵。 其年，破槃頭氏有功，除散騎常侍，加大都督。 十六年，征隨郡。 軍還，除武功郡守。 既為本邑，以清儉自居，小大之政，必盡忠恕。 進爵為侯，位驃騎大將軍、開府儀同三司、大都督。 卒。 子植嗣。
In the fourteenth year local village chiefs were established; unless one was a village elder truly acceptable to the people's hearts one could not participate. They then sent a post station to summon Chun back and had him lead the village militia. That year, for merit in defeating the Pantou clan, he was made Regular Attendant and promoted to Grand Commander. In the sixteenth year he campaigned against Suizhou. When the army returned he was made Prefect of Wugong Commandery. Since it was his native district he lived in purity and frugality; in great and small governance he always exhausted loyalty and forbearance. He was advanced in rank to marquis and held the posts of General of Agile Cavalry, Grand Master of the Palace with Equal Honor to the Three Ducal Ministers, and Grand Commander. He died. His son Zhi inherited his title.
77
亮字景順，綽從兄也。 祖稚，字天佑，位中書侍郎、玉門郡守。 父祐，泰山郡守。
Liang, courtesy name Jingshun, was Chuo's older cousin. His grandfather Zhi, courtesy name Tianyou, held the posts of Vice Director of the Secretariat and Prefect of Yumen Commandery. His father You was Prefect of Taishan Commandery.
78
亮少通敏，博學好屬文，善章奏，與弟湛等皆著名西土，一家舉二秀才。 亮初舉秀才，至洛陽，過河內常景。 景深器之，而謂人曰：「秦中才學可以抗山東者，將此人乎」！ 魏齊王蕭寶夤引為參軍。 寶夤遷大將軍，仍為之掾。 寶夤雅相知重，凡有文檄謀議，皆以委之。 尋行武功郡事，甚著聲績。 寶夤作亂，以亮為黃門侍郎。 亮善處人間，與物無忤。 及寶夤敗，從之者多遇禍，唯亮獲全。 及長孫承業、爾硃天光等西討，並以亮為郎中，專典文翰。 賀拔岳為關西行台，引亮為左丞，典機密。
From youth Liang was quick and perceptive, broadly learned and fond of composition, skilled at memorials and reports; he and his younger brother Zhan and others were all famous in the western lands—one family produced two Recommended Scholars. When Liang was first recommended as a scholar he went to Luoyang and passed through Henei to visit Chang Jing. Jing greatly valued him and said to others: "Among the talent and learning of Qin that can match those of the eastern lands—is it this man!" Xiao Baoyin, Prince of Qi of Wei, brought him in as a staff officer. When Baoyin was transferred to Grand General, Liang still served as his aide. Baoyin deeply knew and valued him; all documents, proclamations, and plans were entrusted to him. Soon he administered the affairs of Wugong Commandery with notable reputation and achievement. When Baoyin rebelled, he made Liang Palace Attendant. Liang was skilled in dealing with people and gave no offense to others. When Baoyin was defeated, many who followed him met disaster; only Liang escaped whole. When Yuwen Chengye, Erzhu Tianguang, and others campaigned west, all made Liang a Director and put him in charge of documents. When Heba Yue was Grand Commissioner west of the Pass, he brought Liang in as Left Assistant Director in charge of secret affairs.
79
魏孝武西遷，遷吏部郎中。 大統二年，拜給事黃門侍郎，領中書舍人。 魏文帝子宜都王式為秦州刺史，以亮為司馬。 帝謂亮曰：「黃門侍郎豈可為秦州司馬？ 直以朕愛子出籓，故以心腹相委，勿以為恨。」 臨辭，賜以御馬。 八年，封臨涇縣子，除中書監，領著作，修國史。 亮有機辯，善談笑。 周文帝甚重之，有所籌議，率多會旨。 記人之善，忘人之過，薦達後進，常如弗及，故當世敬慕。 曆秘書監、大行台尚書，出為岐州刺史。 朝廷以其作牧本州，特給路車、鼓吹，先還其宅，並給騎士三千，列習儀，遊鄉党，經過故人，歡飲旬日，然後入州。 世以為榮。 十七年，徵拜侍中，卒於位。 贈本官。
When Emperor Xiaowu of Wei moved west, Liang was transferred to Director in the Ministry of Personnel. In the second year of Datong he was appointed Attending Palace Attendant and concurrently Palace Attendant Drafting Documents. Emperor Wen of Wei's son Prince Shi of Yidu was made Governor of Qinzhou and appointed Liang as Marshal. The emperor said to Liang: "How can a Palace Attendant serve as Marshal of Qinzhou? It is simply because I love my son and send him out to his fief that I entrust you as my trusted inner man—do not take it as a grievance. At parting the emperor bestowed an imperial horse on him. In the eighth year he was enfeoffed as Viscount of Linjing, made Director of the Secretariat, concurrently head of the History Office, and charged with compiling the national history. Liang had quick wit and eloquence and was skilled at conversation and laughter. Emperor Wen of Zhou valued him greatly; in deliberations he mostly hit the mark. He remembered people's virtues and forgot their faults, recommended and advanced the young, always as if he could not do enough—therefore his age revered and admired him. He served successively as Director of the Palace Library and Director of the Grand Commission Secretariat, then went out as Governor of Qizhou. Because the court made him governor of his native province, he was specially given a state carriage and musical escort, first returned to his house, and also given three thousand mounted guards; they drilled in ceremony, toured the villages, visited old friends, feasted joyfully for ten days, and only then entered the province. The age considered it an honor. In the seventeenth year he was summoned and appointed Palace Attendant; he died in office. He was posthumously granted the same office he had held.
80
亮少與從弟綽俱知名，然綽文章稍不逮亮，至於經畫進趣，亮又減之。 故世稱二蘇焉。 亮自大統以來，無歲不轉官，一年或至三遷。 僉曰才至，不怪其速也。 所著文筆數十篇，頗行於世。 子師嗣，以亮名重于時，起家黃門侍郎。
From youth Liang and his younger cousin Chuo were both renowned, yet Chuo's literary compositions fell somewhat short of Liang's, while in strategic planning and forward momentum Liang in turn fell short of Chuo. For this reason the age called them the Two Sus. From the Datong era onward Liang was transferred every single year, and in one year he might be promoted as many as three times. All agreed his talent had fully arrived, and no one found the pace surprising. The several dozen essays he wrote circulated widely in his time. His son Shi inherited the title, and because Liang's name carried great weight in the age, Shi began his career as Palace Attendant.
81
亮弟湛，字景俊。 少有志行，與亮俱著名西土。 年二十餘，舉秀才，除奉朝請，領侍御史，加員外散騎侍郎。 蕭寶夤西討，以湛為行台郎中，深見委任。 及寶夤將謀叛逆，湛時臥疾於家。 寶夤乃令湛從母弟天水姜儉謂湛曰：「吾不能坐受死亡，今便為身計，不復作魏臣也。 與卿死生榮辱，方當共之，故以相報。」 湛聞之，舉聲大哭。 儉遽止之曰：「何得便爾？」 湛曰：「闔門百口，即時屠滅，云何不哭！」 哭數十聲，徐謂儉曰：「為我白齊王，王本以窮而歸人，賴朝廷假王羽翼，遂得榮寵至此。 既屬國步多虞，不能竭誠報德，豈可乘人間隙，便有問鼎之心乎！ 今魏德雖衰，天命未改，王之恩義，未洽於人，破亡之期，必不旋踵。 蘇湛終不能以積世忠貞之基，一旦為王族滅也。」 寶夤復令儉謂湛曰：「此是救命之計，不得不爾。」 湛復曰：「凡舉大事，當得天下奇士。 今但共長安博徒小兒輩為此計，豈有辦哉？ 湛不忍見荊棘生王戶庭也。 願賜骸骨還舊裏，庶歸全地下，無愧先人。」 寶夤素重之，知必不為已用，遂聽還武功。 寶夤後果敗。
Liang's younger brother Zhan, whose courtesy name was Jingjun. From youth he had ambition and integrity, and he and Liang were both famous in the western lands. In his twenties he was recommended as a Scholar, appointed Responding Courtier, made concurrent Regular Censor, and given the additional post of Supernumerary Attendant Cavalry. When Xiao Baoyin campaigned west, he appointed Zhan Director of the Grand Commission Secretariat and deeply entrusted him. When Baoyin was about to plot rebellion, Zhan was confined to his bed at home by illness. Baoyin then had Zhan's maternal cousin Jiang Jian of Tianshui tell Zhan: "I cannot sit and wait for death; I must now plan for my own survival and will no longer serve as a minister of Wei. Life and death, honor and disgrace with you—we ought to share them together, and so I am telling you this. When Zhan heard this, he broke into loud weeping. Jian hastily stopped him and said: "How can you react like this so suddenly? Zhan said: "My whole household of a hundred mouths will be slaughtered at once—how can I not weep! After weeping dozens of times, he slowly told Jian: "Tell the Prince of Qi for me: the prince originally came to others in destitution; relying on the court to lend him wings, he attained glory and favor to this point. Now that the state faces many perils, you cannot exhaust your loyalty to repay grace—how can you seize upon a moment of weakness and harbor the heart to seize the throne! Though Wei's virtue has waned, Heaven's mandate has not changed; the prince's grace and righteousness have not won over the people; the day of ruin and destruction will surely come before he can turn around. Su Zhan cannot, on foundations of loyalty built across generations, in a single day be destroyed together with the princely clan. Baoyin again had Jian tell Zhan: "This is a plan to save our lives, and there is no choice but to do it. Zhan replied again: "Whenever one undertakes a great matter, one must obtain outstanding men from across the realm. Now you only plan this together with gambling youths of Chang'an—how could it possibly succeed? Zhan cannot bear to see thorns growing in the prince's courtyard. I beg to be granted my bones and sent back to my old home, that I may return whole beneath the earth and feel no shame before my ancestors. Baoyin had always valued him, knew he would never serve his purpose, and therefore allowed him to return to Wugong. Baoyin was later defeated, just as Zhan had foreseen.
82
孝莊帝即位，徵拜尚書郎。 帝嘗謂之曰：「聞卿答蕭寶夤，甚有美辭，可為我說之。」 湛頓首謝曰：「臣自惟言辭不如伍被遠矣，然始終不易，竊謂過之。 但臣與寶夤周旋契闊，言得盡心，而不能令其守節，此臣之罪也。」 孝莊大悅，加散騎侍郎。 尋遷中書。 孝武初，以疾還鄉里，終於家。 贈散騎常侍、鎮西將軍、雍州刺史。
When Emperor Xiaozhuang succeeded to the throne, Zhan was summoned and appointed Director in the Imperial Secretariat. The emperor once said to him: "I hear your reply to Xiao Baoyin contained fine words—tell them to me. Zhan bowed his head and said: "I myself think my words fall far short of Wu Bei's, yet in holding firm from beginning to end, I dare say I surpassed him. But I moved in close association with Baoyin and spoke with all my heart, yet could not make him keep his integrity—this is my offense. Emperor Xiaozhuang was greatly pleased and promoted him to Attendant Cavalry. Soon he was transferred to the Central Secretariat. At the start of Emperor Xiaowu's reign he returned to his native place because of illness and died at home. He was posthumously granted Regular Attendant Cavalry, General Who Pacifies the West, and Governor of Yongzhou.
83
湛弟讓，字景恕。 幼聰敏，好學，頗有人倫鑒。 初為本州主簿，稍遷別駕、武都郡守、鎮遠將軍、金紫光祿大夫。 及周文帝為丞相，引為府屬，甚見親待。 出為衛將軍、南汾州刺史，有善政。 尋卒官。 贈車騎大將軍、儀同三司、涇州刺史。
Zhan's younger brother Rang, whose courtesy name was Jingshu. From childhood he was clever and quick, fond of learning, and had considerable insight into men's characters. At first he served as Chief Clerk of his native province, then was gradually transferred to Administrative Aide, Prefect of Wudu Commandery, General Who Pacifies the Distance, and Grand Master of Splendid Happiness with the Golden Seal. When Emperor Wen of Zhou served as Chancellor, he brought Rang in as a staff member and treated him with great intimacy. He went out as Guard General and Governor of Southern Fenzhou and governed well. Soon afterward he died in office. He was posthumously granted General of Chariots and Cavalry, Equal Honor to the Three Ducal Ministers, and Governor of Jingzhou.
84
論曰：周惠達見禮寶夤，遂契闊於戎寇，不以夷險易志，斯固篤終之士也。 周文提劍而起，百度草創，施約法之制於競逐之辰，修太平之禮於鼎峙之日，終能斫雕為樸，變奢從儉，風化既被，而下肅上尊，疆埸屢動，而內安外附，斯蓋蘇綽之力也。 邳公周道雲季，方事幽貞，隋室龍興，首應旌命。 綢繆任遇，窮極寵榮，久處機衡，多所損益，罄竭心力，知無不為。 然志尚清儉，體非弘廣，好同惡異，有乖直道，不存易簡，未為通德。 曆事二帝，三十餘年，雖廢黜當時，終稱遺老。 君邪而不能正言，國亡而情均眾庶，予違汝弼，徒聞其語，疾風勁草，未見其人。 禮命闕于興王，抑亦此之由也。 夔志識沈敏，方雅可稱，若天假之年，足以不虧堂構矣。
Commentary: Zhou Huida was received with courtesy by Baoyin and then shared hardship amid military turmoil, not changing his resolve whether in ease or danger—he was indeed a man who held firm to the end. Emperor Wen of Zhou raised his sword and rose; every institution was newly founded. He applied simplified-law systems in days of rivalry, cultivated rituals of great peace in days of tripartite standoff, and finally could chop carved ornament into plain wood and turn luxury toward frugality; once customs were spread, inferiors were solemn and superiors honored; though borders moved repeatedly, within was calm and without was attached—this was largely the work of Su Chuo. The Duke of Pi: the Zhou Way waned through successive reigns; just as he upheld reclusion and integrity, the Sui house rose like a dragon and he was first to answer the imperial summons. He was bound in assignment and favor to the utmost of glory; long at the pivot of power, he made many additions and subtractions, exhausted heart and strength, and did whatever he knew to do. Yet his aspiration favored purity and frugality while his substance was not broad and expansive; he favored agreement and hated difference, departing from the straight path; he did not uphold simplicity and ease, and so fell short of comprehensive virtue. He served two emperors for more than thirty years; though dismissed in his own day, in the end he was still called an elder of former times. When the ruler was wicked he could not speak straight; when the state perished his sentiments matched those of the common crowd; "When I err, correct me"—only his words were heard; in strong wind and stiff grass, the man himself was not seen. The lack of ceremonial appointment under the founding king arose largely from this cause. Kui's intent and discernment were deep and quick, his bearing and elegance worthy of praise; had Heaven granted him more years, he would have been enough not to shame the family estate.