1
Jiang Zong, styled Zongchi, came from Kaocheng in Jiyang commandery, a tenth-generation descendant of Jin's regular attendant of the scattered cavalry, Jiang Tong. His fifth-generation ancestor Zhan had been Song's left grand master of the palace and a grandee opening the mansion with ceremonial parity to the three offices, posthumously titled the loyal and simple duke. His grandfather Qian had been Liang's minister of the household and was famed in his generation. His father, Jiang Fou, was summoned by his home province to serve as Chief Clerk. While still young, he entered mourning for his father and died from wasting grief; his biography appears in the Book of Liang's Biographies of Filial Conduct.
2
總七歲而孤，依于外氏。 幼聰敏，有至性。 舅吳平光侯蕭勱〔一〕，名重當時，特所鍾愛，嘗謂總曰：「爾操行殊異，神采英拔，後之知名，當出吾右。」 及長，篤學有辭采，家傳賜書數千卷，總晝夜尋讀，未嘗輟手。 年十八，解褐宣惠武陵王府法曹參軍。 中權將軍、丹陽尹何敬容開府，置佐史，並以貴冑充之，仍除敬容府主簿。 遷尚書殿中郎。 梁武帝撰正言始畢，製述懷詩，總預同此作，帝覽總詩，深降嗟賞。 仍轉侍郎。 尚書僕射范陽張纘，度支尚書琅邪王筠，都官尚書南陽劉之遴，並高才碩學，總時年少有名，纘等雅相推重，為忘年友會。 之遴嘗酬總詩，其略曰：「上位居崇禮，寺署鄰栖息。 忌聞曉騶唱，每畏晨光赩。 高談意未窮，晤對賞無極。 探急共遨遊，休沐忘退食。 曷用銷鄙吝，枉趾覯顏色。 下上數千載，揚搉吐胸臆。」 其為通人所欽挹如此。 遷太子洗馬，又出為臨安令，還為中軍宣城王府限內錄事參軍，轉太子中舍人。
Zong was orphaned at seven and lived with his mother's family. As a child he was clever and keen, with an utmost nature. His maternal uncle Xiao Mai, Marquis Guang of Wuping, [1] enjoyed a weighty reputation in his day and cherished Zong especially. He once told Zong, "Your conduct is wholly unlike that of others, and your spirit is striking and elevated; when you become famous hereafter, you will stand above me." When grown he studied diligently and had literary grace. The family held several thousand volumes of imperial grants; Zong read day and night without ever laying them down. At eighteen he entered official service as Legal Officer on the staff of the Prince of Wuling, General Who Proclaims Favor. When central authority general and governor of Danyang He Jingrong opened his mansion and appointed staff clerks, all posts were filled with noble scions; Zong was furthermore made chief clerk in Jingrong's establishment. He was promoted to palace retainer in the Masters of Writing. When Liang's Emperor Wu had just finished compiling the Correct Language, he composed a poem expressing his feelings; Zong took part in the composition. The emperor read Zong's poem and deigned to express profound admiration and praise. He was then transferred to gentleman-attendant. Vice director of the masters of writing Zhang Zuan of Fanyang, revenue commissioner Wang Yun of Langya, and discipline commissioner Liu Zhilin of Nanyang were all men of eminent talent and great learning. Zong at the time was young and already famed; Zuan and the rest warmly esteemed him, and they formed friendships across the generations. Liu Zhilin's poem in reply to Zong, in summary: "You occupy a lofty rank and receive honored ritual; your office adjoins where I dwell. I dread to hear the dawn outrider's cry; each morning I fear the blazing light. High talk whose meaning is not exhausted, meetings face to face whose appreciation has no end. We probe what is urgent and roam together; on rest days we forget to withdraw and eat. How could we wear away vulgar grudges? You deigned to set your feet in view and see my face. Surveying thousands of years above and below, we discuss them and pour forth what is in our breast." Such was the esteem in which men of the age held him. He was promoted to groom of the heir apparent; then sent out as magistrate of Lin'an, returned as records clerk with limited commission in the central army Prince of Xuancheng's establishment, and transferred to attendant of the heir apparent.
3
When friendship was restored with Wei, an edict appointed Zong and Xu Ling as acting officials on a return embassy. Zong did not go because of illness. When Hou Jing raided the capital, an edict made Zong acting minister of ceremonies in charge of the lesser altars. When the palace city fell, Zong fled in hardship over many years until he reached Kuaiji commandery and rested at Longhua Monastery, whereupon he composed the Cultivating the Mind rhapsody, briefly narrating the affairs of the time. Its words run:
4
In the seventh month of autumn in the fourth year of Grand Clarity, I took refuge at Longhua Monastery in Kuaiji. This monastery was built in the twenty-fourth year of Yuanjia by my sixth-generation ancestor, Song's right vice director of the masters of writing and Marquis of Zhouling. The marquis's grandfather served as Jin guardian general Jiang Biao; [2] in former times he came to this commandery, chose a dwelling in the Juyang ward of Shanyin, and left his descendants the wish to end their days here. The monastery grounds were the old site of the house: river to the left, lake to the right, mountains before and ravine behind, stretching east and west, winding north and south. For a time I shared daily life with monks of austere discipline; at dawn I kept precepts and read sutras, at evening I scanned books; I slept amid wind and cloud and dwelt leaning on water and moon. I did not expect that China and the barbarians could no longer be distinguished, that court and market had collapsed—on this I wounded my feelings; the wounding, you may know. I suck tears and wet the brush—how could that vent what is knotted? I hope gentlemen born after may pity this lot of mine.
5
Favored by the asterism of the Southern Dipper, commencing the spirit-secrets of Eastern Yue; the cypress-wind praised in Han verse, Mount Zhen recorded in Zhou annals; holding Great Yu's metal books, engraved the (stone) records of violent Qin; [3] when the grand astrologer came to probe the crypt and Zhongli went away and opened the casket—truly bamboo and arrow-shafts are treasures; how could jade fragments be rare finds? I received the great virtue's soaring sacrifice and lodged in this old monastery of pacifying meditation—truly the old garden of Yuzhang, become a triumphant ground of yellow gold. Then my silent, hidden heart, as in a mirror sought afar; I faced the towering former hill, near the deep, distant lake. Mountain branches lay sprawling; water leaves dripped and drenched; gibbons hung at dawn and fell away, hungry flying-squirrels cried by night. Fruit thickets and herb gardens, peach paths and orange groves—tips brushing cloud and sun, gloom knitting into shade. I kept nature's elegant delight and scorned people's idle, tangled mess; I gazed at the winding islands and faced the heaped layers of the river's source; at night the drifting moon sailed far; at dawn trailing light and mist wound round. Wind drew cicadas to clamor and noise; rain drummed the groves in (soughing) sweep; [4] birds gradually grew tame and knew to come; clouds without feeling joined of themselves.
6
爾迺野開靈塔，地築禪居，喜園迢遰，樂樹扶疏。 經行籍草，宴坐臨渠，持戒振錫，度影甘蔬，堅固之林可喻，寂滅之場蹔如。 異曲終而悲起，非木落而悲始，豈降志而辱身，不露才而揚己。 鍾風雨之如晦，倦雞鳴之聒耳，幸避地而高棲，憑調御之遺旨。 折四辯之微言，悟三乘之妙理，遣十纏之繫縛，袪五惑之塵滓，久遺榮於勢利，庶忘累於妻子，感意氣於疇日，寄知音於來祀，何遠客之可悲，知自憐其何已。
Then the wilds opened to a spirit pagoda, the ground built for meditation dwelling; joy-garden stretched far, pleasure-trees stood sparse. Walking the path over grass, feasting seated by the canal; holding precepts and shaking the staff, measuring shadow and eating humble greens—the grove of steadfastness could serve as parable, the field of quiet extinction for the moment seemed real. Unlike the sadness rising when a tune ends, not like the sadness that begins when trees shed leaves—how could I lower my will and shame my body, or not show talent yet show myself? I tired of wind and rain as at darkened dusk, wearied of cockcrow clattering in my ears; blessed to flee the world and lodge on high, I relied on the surviving instructions of the charioteer who tunes the team. I folded the subtle words of the four analyses and apprehended the wondrous principle of the three vehicles; I loosed the ten bindings of entanglement and brushed away the dust of five confusions; long I abandoned glory in power and profit, hoping to forget the ties of wife and children; I felt my spirit of former days and entrusted a knowing ear to future ages—why is the far traveler pitiable? I know how endless is self-pity.
7
Zong's ninth maternal uncle Xiao Bo had first seized Guangzhou; Zong again went from Kuaiji to rely on him. When Emperor Yuan of Liang pacified Hou Jing, he summoned Zong as resplendent might general and interior governor of Shixing, granting eight hundred piculs of the commandery salary for Zong's travel expenses. When Jiangling fell he could not go; from this Zong lodged in Lingnan for years on end. In Tianjia year 4 he was summoned back to court as gentleman of the secretariat and attended at the palace secretariat. He rose in repeated promotions to Right Chief Clerk to the Minister of Education, keeper of Eastern Palace records, Attendant in the Yellow Gate, and concurrently Chief Rectifier for Southern Xuzhou. He was made junior mentor of the heir apparent and direct, clear-scattered-cavalry attendant; his eastern-palace and rectifier posts remained as before. He was promoted to minister of the masters of writing for households and transferred to grand mentor of the heir apparent; his rectifier post remained as before. Because he drank with the heir through the night and reared the worthy concubine Lady Chen as his daughter, and the heir would slip out to Zong's quarters, Emperor Xuan was angry and dismissed him. Soon he was made attendant and concurrently general of the left nimble cavalry. Again minister for households and concurrently general of the left army; before he took the seal he was again dismissed on official business. Soon he was recalled as Attendant of the Scattered Cavalry, General of Illustrious Valor, and Left Chief Clerk to the Minister of Education, then promoted to Minister of Ceremonies.
8
When Houzhu took the throne, Jiang Zong was appointed minister of the bureau of sacrifices, concurrently general of the left nimble cavalry, and given a role in managing appointments. He was transferred to regular attendant of the scattered cavalry and minister of personnel. Soon he was promoted to vice director of the masters of writing, still participating in administration as before. In Zhide year 4 he was additionally made general of proclaiming favor, with a suitable staff assigned to him. Soon he was appointed director of the masters of writing, granted one band of ceremonial musicians and additional support, while his other privileges remained as before. The appointment document said: "Ah! Wenchang is the root of government; the accounting office orders its rules. Wei Biao called it the pivot, and Li Gu compared it to the pole star. Its five bureaus bring matters together and harmonize the hundred duties, matching the charge of the minister of state and holding the responsibilities of the state secretariat. Your moral practice is lofty and your capacity deep; the refined take your pure standard as their measure, and scholars and gentlemen take you as their leader. You can therefore guide the six offices and satisfy the hopes of all; as one of the eight seats, your example will carry far. To stand upright at court and hold the balance is what I expect of you. Go reverently, build your fine plans, and brightly aid our state. Can you fail to be careful?" In Zhenming year 2 his title was advanced to general of central authority. When the capital fell, he entered Sui service as superior grandee opening the mansion. In Kaihuang year 14 he died at Jiangdu, at the age of seventy-six.
10
Through repeated promotions I rose to clear distinction and filled every rank at court; I did not seek worldly profit or meddle with those in favor. Once I bent my body and sighed to heaven: Zhuang Qingdi rose to chancellor yet left no trace that could be recorded; Zhao Yuanshu was a memorial clerk to the throne and shines in the biographies. Since I took office in Chen I have never fawned on a single thing or intervened in a single affair. Men adrift in the floating dust of the age quite bore me ill will; glory and ruin, favor and insult—I paid them no mind. In the Taijian era authority shifted to petty men; flattery and jealousy held power, and I was repeatedly cast down. What can be done about fate? In former days when Houzhu was in the eastern palace he took heed of literature and the arts; long I bore his clear favor, and our bond of grace was deep. On the day he succeeded, for a time misplaced trust ran high; I took form in the heavenly storehouse and set right the myriad tasks; the eight standards and six canons—there was none I did not oversee. In former days Emperor Wu of Jin, in his edict to Xun Gongzeng, said: "The steward of Zhou is today's director of the masters of writing." How much more when my talent has not reached half the ancients', yet I hold the salary of a corpse? Jin Grand Commandant Lu Wan said, "To make me one of the three dukes shows there is no man in the empire." Cap and chariot are things that may come by chance—how could they be what one must demand?
11
In my weak years I gave my heart to the Buddha's teaching; in my twenties I went to Zhongshan to receive the bodhisattva precepts from Master Ze of Lingyao Monastery. In my declining years in office in Chen I kept close company with the cloth-robed superior of Mount She, deeply awakened to suffering's emptiness, and again practiced the precepts; I moved goodness in heart and walked compassion toward things, and knew somewhat how to urge myself—yet I could not live on vegetables alone and was still stained by dusty toil; on this account I bear shame all my life.
13
Zong was earnest in conduct and righteousness, broad, harmonious, warm, and generous. He loved learning and could compose prose; in five-word and seven-word verse he was especially skilled; yet he erred toward the florid and flashy, and so won Houzhu's favor and intimacy. He had many private pieces; men who loved such things passed them along to recite and enjoy, and to this day they have not ceased. In Houzhu's reign Zong held power like a chief minister yet did not attend to government affairs; day after day he feasted with Houzhu in the rear court, together with Chen Xuan, Kong Fan, Wang Cuo, [5] and more than ten others. People at the time called them the intimate guests. From this state affairs daily declined, norms were not set; whoever spoke up was at once punished on a charge; ruler and ministers fell into darkness—until ruin. He had a collection of writings in thirty scrolls, which circulated in the world.
14
His eldest son Yi, styled Shenyuan, had considerable literary gift. By nature he was arrogant and unbridled, relying on influence to bully others; even near kin and old friends did not escape his slander. His offices included Associate in the Editorial Office, Attendant of the Heir Apparent, Groom, Attendant Gentleman of the Yellow Gate in the Palace Secretariat, and Junior Mentor of the Heir Apparent. After entering Sui he was literary aide to the Prince of Qin.
15
His seventh son Cui was imperial son-in-law, secretary gentleman, Sui attendant handling affairs, and academician on direct duty at the palace secretariat.
16
17
As a child Cha had an utmost nature; in serving his parents he was known for filial piety. At six he could recite more than ten thousand words of books. In youth he did not care for play; gambling and miscellaneous games never touched his mind. With painful zeal he sharpened his spirit, continuing from night into day. At twelve he could already compose literary pieces. His father Sengyuan, superior grandee opening the mansion, [6] was famed under Liang's Emperor Wu; both palaces treated him with exceptional courtesy. Whenever he received provisions and gifts he would turn them to Cha and his brothers for travel-study funds; Cha used them all to gather and store books, and so his learning and sight grew daily broader. At thirteen, when Liang's Emperor Jianwen was in the eastern palace and lavishly cultivated literary doctrine, Cha was at once brought into the Hall of Propagating Virtue to hear lectures and disputations, and Confucians praised him. When Jianwen succeeded to the throne he showed Cha still more courtesy and reception. He began his career as left regular attendant to the Prince of Nanhai and concurrently gentleman of the secretariat for texts. He was made acting aide in the Prince of Nanjun's establishment and concurrently gentleman of the masters of writing for the carriage-office.
18
When Liang's house fell into chaos he followed his two parents back to the home district from Jinling. At the time the eastern lands suffered military famine; men starved and ate one another; there was nowhere to beg grain. Cha's household was numerous and all gathered wild plants to feed themselves. Cha on every jagged hardship sought funds to support his parents, and grain constantly came in succession. He also often took from his own share and pressed it on his younger brothers and sisters, even reaching old friends in want—he shared relief with them all; for himself he took only wild greens. Even amid chaos and separation he studied hard without ceasing.
19
When Emperor Yuan of Liang took the throne at Jingzhou, his father followed the court officials' example in going to the Western Terrace; Emperor Yuan appointed Cha magistrate of Yuanxiang. The district was desolate and refugees would not return; Cha eased taxes and labor and urged farming, and households soon flourished—the people still praise him today.
20
Du Zhiwei, vice director of the secretariat who also headed the directorate of history, was deeply attached to him; he memorialized to appoint Cha as an assistant compiler, and Cha went on writing history. At the beginning of Yongding he was appointed Merit Officer on the staff of the Prince of Shixing. Soon he was made an Academic of the Hall of Illustrious Virtue, then transferred to Recorder on the staff of the Prince of Shixing, General of the Central Guard with Ceremonial Parity. Xu Ling, minister of personnel, was then also in charge of the history office and again took Cha on as a history assistant; when Ling's memorials declining office and seeking retirement were drafted, Cha wrote them all. Ling sighed, "I cannot equal him." Early in Taijian he was made an academic of the Hall of Bright Illumination and appointed vice attendant-in-ordinary of the scattered cavalry and left direct communicator. Soon he was also regular attendant-in-ordinary of the scattered cavalry for direct communication and sent on a return mission to Zhou. Elders of the southeast already living in the Guan region all admired him. Liu Zhen of Pei privately came to the embassy lodge and asked more than ten doubtful points in the Book of Han; Cha explained them all with solid textual grounds. Zhen told those close to him, "A settled reputation never rests on an empty scholar." He wrote the Record of Roads on the Western Mission, narrating the journey in great detail.
21
On his return from the mission he was made an eastern palace academic. At that time Jiang Zong of Jiyang, Gu Yewang of Wu, Lu Qiong, his cousin Yu, Chu Jie of Henan, Fu Zai of Beidi, and others, all famed for learning, served the heir morning and evening as literary companions. Whatever Cha said or wrote, the others held in high regard. The crown prince treated him with exceptional courtesy; whatever the palace needed in writing was sent to Cha to draft on the spot. He was often ordered to question Gu Yewang in turn and always won praise and rewards.
22
He was promoted to vice director of the ministry of rites for sacrificial affairs. That bureau oversaw suburban altars. Once Wang Su of Wei had memorialized on sacrifices to Heaven and Earth, setting up palace music and eight rows of dancers; afterward the practice was followed unchanged. Emperor Wu of Liang held that rites toward men should be elaborate and rites toward the gods simple, and that antiquity had no precedent for palace music. When Chen was founded the court kept the practice as it was. Emperor Gaozong wanted full ritual music and ordered the offices to debate, taking Liang Wu to have been mistaken. Leading scholars and officials at court all read the emperor's mind and at once sided with him. Cha cited the classics at length, stood alone against the consensus, and argued that Liang's music was right. The court was astonished and ashamed into agreement; Vice Director Xu Ling then adopted Cha's position. His refusal to bend to fashion was always of this sort.
23
He was made central recorder of the princedom of Yidu under splendid favor, while retaining his eastern palace academic post. He served as consulting colonel to the princes of Huainan and Jian'an, then left office to mourn his mother. Soon he was recalled as rongzhao general and put in charge of compiling the history of Liang; he pleaded hard to be excused but could not. When Houzhu took the throne he ordered Cha to serve concurrently as eastern palace communicating affairs attendant; his general's rank and charge over history stayed the same. He was also ordered to handle posthumous titles, eulogies, and similar court writings. In the first year of Zhide he was made vice director of the secretariat, then steward of the heir apparent; his other posts were unchanged.
24
Earlier, when Liang fell, his father Sengyuan had gone to Chang'an. Cha lived on vegetables and plain cloth and would not hear music. Now word of his father's death reached the south with the returning envoys. At the time, Cha had just completed mourning for his mother, Lady Wei. Houzhu, seeing how emaciated Cha was, feared further grief would ruin his health and secretly sent Secretariat Attendant Sima Shen to express condolences at his home, with orders to counsel restraint. Later he again sent Shen with an edict of admonition: "I know your mourning goes beyond the rites, and I am deeply troubled. You stand alone, and the clan sacrifices depend on you. To ruin yourself is what the sages forbid. You should restrain yourself a little and keep within the rites. My concern is great, and so I send you this word."
25
尋以忠毅將軍起兼東宮通事舍人。 察志在終喪，頻有陳讓，並抑而不許。 又推表其略曰：「臣私門舋禍，併罹殃罰，偷生晷漏，冀申情禮，而尪疹相仍，苴葈穢質，非復人流，將畢苫壤〔七〕。 豈期朝恩曲覃，被之纓紱，尋斯寵服，彌見慚靦。 且宮闥祕奧，趨奏便繁，寧可以茲荒毀所宜叨預。 伏願至德孝治，矜其理奪，使殘魂喘息，以遂餘生。」 詔答曰：「省表具懷。 卿行業淳深，聲譽素顯，理徇情禮，未膺刀筆。 但參務承華，良所期寄，允茲抑奪，不得致辭也。」 俄敕知著作郎事，服闋，除給事黃門侍郎，領著作。
Soon he was recalled as zhongyi general and again made eastern palace communicating affairs attendant. Cha wished to observe the full mourning term and memorialized again and again, but each request was refused. He also submitted a summary memorial: "My household has met calamity and punishment together. I have clung to life day by day only to fulfill feeling and rite, yet sickness follows sickness; on my straw mat, an unclean body no longer fit for human company, I am about to finish my time in the mourning hut. How could I expect the court's grace to bend so far as to crown me with cap and sash? Such favor only deepens my shame. The palace is secret and business urgent—how can one so broken by mourning presume to attend? I beg Your supreme virtue and filial government to pity this conflict of feeling and duty and let my shattered spirit recover enough to live out what remains." The edict answered: "Your memorial has been read and understood. Your conduct is deep and pure and your reputation long established; you are yielding to feeling and rite and are not yet fit for office. Yet service at Chenghua is what the court expects of you. Allow this shortening of mourning—you may not refuse." Soon he was ordered to oversee the directorate of history. When mourning ended he was made Attendant Gentleman of the Yellow Gate, still in charge of the history office.
26
Cha had long been in mourning and on a plain diet; after mourning ended he developed a chronic breathing ailment. Houzhu once summoned him privately, saw how wasted he was, and was moved. He told Cha, "The court values you; value yourself. You have eaten only vegetables for years—you may end the long fast." He also sent minister of revenue Wang Yuan with an edict to comfort him again and permit an evening meal. A handwritten edict said, "You are so thin, and you have fasted for years. One meal a day is bad for your recovery. If you do as I say, that will be best." Cha received the order, but still held to his old vow.
27
He was again made secretary supervisor while keeping charge of history. He memorialized refusal repeatedly, and each time the gracious reply refused him. At the secretariat he made extensive revisions and also memorialized to compile a collection of secretariat memorials. He was made regular attendant of the scattered cavalry, soon minister of revenue, and within a month minister of personnel, still heading the history office. Cha had mastered the classics and was especially skilled with people: surname origins, family branches, offices and marriages, rise and fall—he could discuss them all without omission. For years men had likened the clarifying-mirror office to a master carpenter's work; when he moved to the selection bureau he fully satisfied court expectations. When minister of personnel Cai Zheng was moved to secretariat director, Houzhu had to choose a successor. Director Jiang Zong and others all recommended Cha. The edict answered, "Yao Cha is not only learned and broad; his conduct is pure and cultivated. The post of selection is hard to fill, and now we have found the man." Then with the imperial brush he drafted the edict and read it to Cha, who declined with great urgency.
28
別日召入論選事，察垂涕拜請曰：「臣東皋賤族，〔九〕身才庸近，情忘遠致，念絕脩途。 頃來忝竊，久知逾分，特以東朝攀奉，恩紀謬加。 今日叨濫，非由才舉，縱陛下特升庸薄，其如朝序何？ 臣九世祖信，名高往代，當時纔居選部，自後罕有繼蹤。 臣遭逢成擢，沐浴恩造，累致非據，每切妨賢。 臣雖無識，頗知審己，言行所踐，無期榮貴，豈意銓衡之重，妄委非才。 且皇明御歷，事高昔代，羽儀世冑，帷幄名臣，若授受得宜，方為稱職。 臣夙陶教義，必知不可。」 後主曰：「選眾之舉，僉議所歸，昔毛玠雅量清恪，盧毓心平體正，王蘊銓量得地，山濤舉不失才，就卿而求，必兼此矣。 且我與卿雖君臣禮隔，情分殊常，藻鏡人倫，良所期寄，亦以無慚則悊也。」
On another day he was summoned to discuss appointments. Cha wept as he bowed and pleaded, "I am a humble clan of the eastern marshes; my talent is slight, my ambition forgets distant goals, my mind has turned from self-cultivation. For some time I have held office beyond my measure and long known it exceeds my place, only because the eastern palace drew me up and favor was wrongly heaped on me. Today's appointment is not from merit. Even if Your Majesty specially raises this mediocrity, what becomes of court order? My ninth-generation ancestor Xin was famed in a past age and barely held the selection bureau; since then few in our line have followed him. I have met with promotion, bathed in grace, repeatedly received posts beyond my worth, and each time blocked better men. Though I lack insight I know myself. In conduct I never hoped for glory—how could I expect the weight of selection to be wrongly placed on a man without talent? Moreover Your bright rule towers above past ages. Feathered guards and famed ministers fill the inner councils—if appointments are rightly made, that is true competence. I have long been steeped in teaching and know this cannot be." Houzhu said, "Choosing the right men is what everyone expects. Once Mao Jie was refined and pure, Lu Yu level and upright, Wang Yun balanced in judgment, and Shan Tao chose without losing talent—from you we expect all of this. And though lord and minister stand apart in ritual, our bond is unusual. The mirror of mankind is what I entrust to you—you need not shame those exemplars."
29
Once in high office Cha strove for purity. Beyond salary and imperial gifts he had no dealings with anyone. Once a private student, not daring a lavish gift, sent only one bolt of southern cloth and one bolt of patterned silk. Cha told him, "What I wear is only hemp and rush silk. These things are useless to me. If you wish friendship, please do not trouble yourself with such gifts." The man humbly pleaded, still hoping Cha would accept; Cha sternly drove him out. After that, those who served him dared not offer gifts.
30
When Chen fell he entered Sui. In the ninth year of Kaihuang he was made secretariat assistant, with a separate edict to complete the histories of Liang and Chen. He was also ordered to attend regularly at Zhuhua Pavilion. Emperor Wen knew Cha lived on vegetables. One day he summoned him alone to the inner hall, gave him fruit and vegetables, and pointing to Cha told the court, "I hear Yao Cha's learning and conduct are unmatched today. In pacifying Chen I gained only this one man." In the thirteenth year he inherited the title duke of Beijiang commandery. When Cha went as envoy to Zhou he had met his father Sengyuan; on parting he had fainted and revived. Now, on inheriting the title, his grief grew keener, and all who saw him sighed.
31
In youth he had received bodhisattva precepts at Mingqing Temple on Zhongshan from Master Shang. In Chen office he gave all his salary to temple building and later erected a stele for the master in forceful prose. Now he came upon the chan poetry that Xiao Ziyun, director of the national university, had written for the temple. Reading it moved him to compose in Xiao's rhyme; the words were very mournful, and monks and laymen praised him all the more. He mourned his stepmother, Lady Du, and left office. During mourning a white dove nested above his door.
32
In Renshou year 2, an edict said, "Yao Cha, former secretary assistant and founding duke of Beijiang commandery, is learned and ready for inquiry, has mastered the classics, cultivated himself, and held to virtue into old age. Though he is in mourning, the normal mourning rules should be set aside; he may serve as supernumerary regular attendant of the scattered cavalry, with his fief as before." He was also ordered to attend Prince of Jin Zhao as reader. When Emperor Yang was first in the Eastern Palace, Cha was repeatedly summoned and consulted on books and records. At the beginning of the reign, he was appointed inner attendant to the heir apparent by edict, with his other posts unchanged. Whenever the emperor went on tour, Cha always attended him. When court dress was changed and court ritual revised, Cha alone was summoned for close questioning and direct answers.
33
年七十四，大業二年，終于東都，遺命薄葬，務從率儉。 其略曰：「吾家世素士，自有常法。 吾意斂以法服，並宜用布，土周於身。 又恐汝等不忍行此，必不爾，須松板薄棺，纔可周身，土周於棺而已。 葬日，止麤車，即送厝舊塋北。 吾在梁世，當時年十四，就鍾山明慶寺尚禪師受菩薩戒，自爾深悟苦空，頗知回向矣。 嘗得留連山寺，一去忘歸。 及仕陳代，諸名流遂許與聲價，兼時主恩遇，宦途遂至通顯。 自入朝來，又蒙恩渥。 既牽纏人世，素志弗從。 且吾習蔬菲五十餘年，既歷歲時，循而不失。 瞑目之後，不須立靈，置一小床，每日設清水，六齋日設齋食果菜，任家有無，不須別經營也。」 初，察願讀一藏經，並已究竟，將終，曾無痛惱，但西向坐，正念，云「一切空寂」。 其後身體柔軟，顏色如恆。 兩宮悼惜，賵賻甚厚。
At seventy-four, in the second year of Daye, he died in the eastern capital. His testament ordered a plain burial, kept as simple as possible. In gist it said, "Our house has been plain scholars for generations and has its fixed custom. I wish to be dressed for burial according to law, all in cloth, with earth heaped only to the body. Fearing you cannot bear this—if you cannot, then use pine boards and a thin coffin barely large enough for the body, with earth only around the coffin. On the burial day use only a rough cart and send me to the old tomb to the north. In Liang, at fourteen, I took precepts at Mingqing Temple on Zhongshan from Master Shang. Since then I have deeply known the emptiness of suffering and somewhat understood turning merit toward others. Once I lingered at a mountain temple and went away, forgetting to return. Serving Chen, famous men granted me reputation, and with the ruler's favor my office rose to prominence. Since entering court I have again received generous favor. Bound to the human world, my original aim was not fulfilled. Moreover I have eaten only vegetables for more than fifty years and kept to it through the years without lapse. After I close my eyes do not set up a spirit tablet. Place a small bed and each day set out clear water. On the six fast days set out vegetarian fruit—as the household can afford, without special arrangements." Earlier Cha had wished to read the whole canon through and had finished it. At the end he felt no pain, only sat facing west in right mindfulness and said, "All is empty and still." Afterward his body remained soft and his color unchanged. Both palaces mourned him and sent very rich funeral gifts.
34
察性至孝，有人倫鑒識。 沖虛謙遜，不以所長矜人。 終日恬靜，唯以書記為樂，於墳籍無所不睹。 每有制述，多用新奇，人所未見，咸重富博。 且專志著書，白首不倦，手自抄撰，無時蹔輟。 尤好研覈古今，諟正文字，精采流贍，雖老不衰。 兼諳識內典，所撰寺塔及眾僧文章，特為綺密。 在位多所稱引，一善可錄，無不賞薦。 若非分相干，咸以理遣。 盡心事上，知無不為。 侍奉機密，未嘗洩漏。 且任遇已隆，衣冠攸屬，深懷退靜，避於聲勢。 清潔自處，貲產每虛，或有勸營生計，笑而不答。 穆於親屬，篤於舊故，所得祿賜，咸充周卹。
By nature Cha was deeply filial and had a keen eye for human relations. Modest and humble, he never flaunted what he knew. Tranquil all day, he took books alone as his pleasure; in the classics there was nothing he had not read. In every piece he wrote he favored what was new and unseen, and all prized his breadth. Moreover he devoted himself solely to writing; though white-haired he never tired, copying with his own hand and never pausing. He especially loved scrutinizing past and present texts and correcting written forms; his brilliance remained rich, and age did not dull it. He was also versed in Buddhist scriptures; his writings on temples, stupas, and monks were especially refined. In office he recommended many; any merit worth recording he rewarded and advanced. Anyone who importuned him beyond his station he dismissed on principle. He served the sovereign wholeheartedly and did whatever he knew should be done. In confidential service he never leaked a word. His appointments had grown lofty and he stood among the foremost; he deeply wished to withdraw, avoiding fame and power. Pure in conduct, his property was always bare; when some urged him to plan for livelihood he only smiled and said nothing. Gentle to kin and steadfast to old friends, he gave all salary and gifts to support those around him.
35
Houzhu's literary drafts filled many scrolls; he had a separate copy made for Cha and had him revise whatever was doubtful; Cha served with an open heart and hid nothing. Houzhu once told court gentlemen at ease, "Yao Cha's learning is deep and his knowledge wide, and his writing sets the literary standard; [12] few in antiquity equal him, and in our age he is a model. His answers are [13] very detailed and clear; to hear them is to forget weariness." Whenever Cha wrote, the court at once demanded the draft; the sovereign said, "[14] I never tire of savoring Yao Cha's essays—he is truly a master of the craft."
36
Xu Ling's name stood at the height of his age; whenever he saw Cha's compositions he prized them especially. He once told his son Jian, "Academician Yao's virtue and learning have no precedent—you should take him as your teacher." Jiang Zong, director of the masters of writing, was especially close to Cha; whenever he wrote something he first sent it to Cha, then published it. When Zong was junior mentor he wrote a five-hundred-character poem on climbing the palace wall; the heir apparent, Xu Ling, and other famous scholars all wrote matching pieces. Xu later told Jiang, "Include my fifty-rhyme response to your poem in your collection." When Jiang edited his writings he could not find Cha's matching poem; repeating Xu's request, he told Cha, "With your great talent you might glorify my poor piece; I need your five hundred characters to pair with Master Xu's chapter." Cha modestly withheld it; Jiang said, "Without your piece I must discard my poem too and again fail what Master Xu entrusted—how can both be lost?" Unable to refuse further, Cha copied out the piece and gave it to him. Esteemed by men of discernment—every case was like this.
37
He wrote Exegesis and Digest of the Han History in thirty scrolls, Forest of Discourses in ten scrolls, and one scroll each on the western embassy, the jade seal, and the three bells of Jiankang—all exhaustively learned—plus collected works in twenty scrolls, all in circulation. Though Cha's Liang and Chen histories were unfinished, in Sui Wendi's Kaihuang era the court sent secretariat aide Yu Shiji to demand the draft and receive it; it is now in the inner palace. The Liang and Chen histories were mostly Cha's work; prefaces, discussions, annals, and biographies still had gaps. On his deathbed he charged his son Silian with the format and rules to seek sources and continue the work; Silian wept and obeyed. In Chen, Silian was recorder in the Hengyang prince's household, then registrar to the prince of Kuaiji. Entering Sui he became staff aide to the prince of Han and director of the secretariat office, then judicial administrator of Hejian commandery. At the opening of Daye, secretariat vice director Yu Shiji memorialized that Silian should follow and complete the Liang and Chen histories; from then the work was gradually supplemented.
38
【評】
Appraisal
39
The historiographer says: Jiang Zong bore a clear emblem, simple and noble, adorned with literary grace; when he headed the six ministries he fully matched what the court hoped for. The historiographer's late father possessed these fine virtues [15] and lit up every side of conduct—he could reform custom and thicken human relations. Books of the nine streams and seven summaries, records from famous mountains and stone chambers, texts from the Ji cache and Kong hall, writings on jade cases and gold boards—none escaped deep study or full probing; he led the way as a teacher of men, and the gentry took him as their standard. After he rose to lofty posts, on state canons, court regulations, and ancient and modern doubtful points Houzhu always took my late father's judgment.
40
校勘記
Collation notes
41
On "his maternal uncle Xiao Mai, Marquis Guang of Wuping": both the Book of Liang biography of Xiao Jing and the Southern History biography of Marquis Jing of Wuping write the final character of Mai's name as li; the Southern History biography of Jiang Zong again writes it as mai. Gui Fu's Evidential Explanation of the Meanings of the Shuowen Jiezi says that the final character of Mai's name may also be written with the graph read "li".
42
[2] The marquis's grandfather, Jin Protector-General of the Army (Biao) On "Biao": Jiang Biao has a biography in the Jin History; he was Jiang Tong's son and once served as protector-general; now emended accordingly.
43
[3] Carved on violent Qin's (at) On "stone character": the Hall edition suspects at is wrong. This refers to the First Emperor's ascent of Mount Kuaiji and a stone inscription praising Qin; "at" should be "stone," a form-similar error. Wenyuan yinghua 97 reads "stone"; the Jinling edition already has "stone"; now followed.
44
〔四〕雨鳴林而脩颯「脩」字疑訛，傅增湘校文苑英華，據宋本改作「翛」。
On "rain makes the forest sing while wind whistles elegantly": elegant is probably corrupt; Fu Zengxiang collated Wenyuan yinghua and, following the Song edition, reads whistling.
45
46
[6] His father Sengyuan, Superior Grandee Opening the Mansion (Tan) On "Yuan": Yao Sengyuan has a biography in the Zhou History; tan and yuan are form-similar errors; now emended accordingly. The same below.
47
〔七〕將畢 （苦） 苫壤據南監本、殿本改。
[7] About to complete (ku) On "ku mourning shed": emended per the Southern Supervisory and Hall editions.
48
On "then with divine brush he drafted the edict": the Hall edition suspects divine for extend the brush. Zhang Senkai's collation note says: "In antiquity there was extending the paper; extending the brush is unheard of—'divine' is correct." Present examination: the Literary Treatises sequence has "divine brush reward," and He Zhiyuan's biography has "divine brush edict"; the verifier ignored both—shallow and reckless.
49
50
〔一０〕花綀一匹「綀」各本作「練」。 按下文云「吾所衣著，止是麻布蒲綀」，蒲綀對花綀而言，作「綀」是，南史正作「綀」。
On "one bolt of patterned silk": all editions read practice silk for silk. Below he says "what I wear is only hemp cloth and rush silk"; rush silk pairs with patterned silk, so "silk" is correct; the Southern History agrees.
51
52
〔一二〕求之於古「求之於」三字原本墨丁，據元龜一九二補。 按「求之於古」與下文「在於今世」適相配合，各本作「精當自古」，恐非。
On "seeking in antiquity": the three characters qiu zhi yu were ink dots in the base text and are restored from Yuan Gui 192. "Seeking in antiquity" pairs with "in the present age" below; various editions read "exquisite since antiquity," which is probably wrong.
53
〔一三〕且訪對甚詳明「甚詳明」三字原本墨丁，據各本補。
On "moreover his responses are very detailed and clear": the three words were ink dots in the base text and are restored from other editions.
54
On "the sovereign said, I toward Yao Cha's essays": sovereign and toward were ink dots in the base text and are restored from other editions.
55
On "the historiographer's late father received these fine virtues": the character "minister" below "late" was an ink dot in the base text and is restored from other editions.