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南齊書卷二十一‧列傳第二
Book of the Southern Qi, Volume 21 — Biographies 2
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文惠太子
Crown Prince Wenhui
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文惠太子長懋字雲喬，世祖長子也。 世祖年未弱冠而生太子，爲太祖所愛。 姿容豐潤，小字白澤。 宋元徽末，隨世祖在郢。 世祖還鎮盆城拒沈攸之，使太子勞接將帥，親侍軍旅。 除秘書郎，不拜。 授輔國將軍，遷晉熙王撫軍主簿。 事寧，世祖遣太子還都。 太祖方創霸業，心存嫡嗣，謂太子曰：「汝還，吾事辦矣。」 處之府東齋，令通文武賓客。 敕荀伯玉曰：「我出行日，城中軍悉受長懋節度。 我雖不行，內外直防及諸門甲兵，悉令長懋時時履行。」 轉秘書丞，以與宣帝諱同，不就，改除中書郎，遷黃門侍郎，未拜。 升明三年，太祖將受禪，世祖已還京師，以襄陽兵馬重鎮，不欲處他族，出太子爲持節、都督雍梁二州、郢州之竟陵、司州之隨郡軍事、左中郎將、寧蠻校尉、雍州刺史。 建元元年，封南郡王，邑二千戶。 江左未有嫡皇孫封王，始自此也。 進號征虜將軍。
Crown Prince Wenhui, Xiao Zhangmao, courtesy name Yunqiao, was the eldest son of Emperor Wu. Emperor Wu was not yet twenty when Xiao Zhangmao was born, and Xiao Daocheng, the Grand Ancestor, doted on him. He was handsome and well favored; in childhood he was called Baize. Late in the Yuánhuī era of Song he was with Emperor Wu at Ying. When Emperor Wu went back to hold Pencheng against Shen Youzhi, he sent the prince to receive the commanders and share the hardships of the camp. He was named secretary gentleman but declined to take up the post. He was made General Who Assists the State and moved to be chief clerk on Prince Jinxi's pacifying staff. After peace was restored, Emperor Wu sent the prince back to the capital. Xiao Daocheng was then laying the foundations of rule and had the succession at heart. He told the prince, 「When you return, my work is finished. 」He quartered him in the east study of the princely residence and opened the doors to guests civil and martial alike. He instructed Xun Boyu, 「On days when I leave the city, every soldier in the capital shall answer to Zhangmao. Even when I stay in, let Zhangmao walk the inner and outer watches and the armored guards at every gate. 」He was transferred to secretary director, but the title matched the taboo of Emperor Xuan of Jin, so he declined; he was reassigned gentleman of the palace secretariat and promoted gentleman attendant at the yellow gate, without yet taking office. In Shengming year 3, as Xiao Daocheng prepared to accept the throne, Emperor Wu was already in the capital. Xiangyang held the empire's horses and arms, and he would not trust another house with it—so he sent the prince out as bearer of the staff, superintendent of Yong and Liang, of Jingling in Ying and Sui in Si, left central commander, colonel pacifying the barbarians, and inspector of Yong. In the first year of Jianyuan he was enfeoffed Prince of Nan commandery, fief of two thousand households. South of the Yangtze no legitimate imperial grandson had ever been made a prince before; the precedent began here. His title was raised to General Who Subdues the Barbarians.
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先是，梁州刺史范柏年誘降晉壽亡命李烏奴，討平氐賊楊城、蘇道熾等，頗著威名。 沈攸之事起，柏年遣將陰廣宗領軍出魏興聲援京師，而候望形勢。 事平，朝廷遣王玄邈代之。 烏奴勸柏年據漢中不受命，柏年計未決，玄邈已至，柏年遲回魏興不肯下。 太子慮其爲變，乃遣說柏年，許啓爲府長史，柏年乃進襄陽，因執誅之。 柏年，梓潼人，徙居華陽，世爲土豪，知名州里。 宋泰始中，氐寇斷晉壽道，柏年以倉部郎假節領數百人慰勞通路，自益州道報命。 除晉壽太守。 討平氐賊，遂爲梁州。 柏年強立，善言事，以應對爲宋明帝所知。 旣被誅，巴西太守柳弘稱啓太祖，敕答曰：「柏年幸可不爾，爲之恨恨！」
Earlier Fan Bonian, inspector of Liang, had won over Li Wunu, a Jinshou outlaw, and put down the Di chiefs Yang Cheng and Su Daoshi, until his name carried weight. When Shen Youzhi rose, Bonian sent Yin Guangzong out of Weixing with an army, ostensibly to aid the capital while he read the wind. Once the revolt was crushed, the court sent Wang Xuanmiao to relieve him. Li Wunu urged Bonian to seize Hanzhong and defy the summons. Bonian wavered; Xuanmiao was already on the road, yet Bonian hung back at Weixing and would not descend. The prince, fearing a mutiny, sent envoys promising to name Bonian chief steward of his staff if he came in. Bonian marched to Xiangyang—and was seized and put to death. Bonian came from Zitong and had settled in Huayang; for generations his clan had been great landlords, famed in the province. In Song's Taishi era Di raiders severed the Jinshou road. Bonian, then gentleman of the grain bureaus, took the staff and led several hundred men to reopen the route and hearten the garrisons, then returned by the Yizhou road to report. He was made administrator of Jinshou. When the Di were pacified he became inspector of Liang. Bonian was imposing in person and quick in counsel; Emperor Ming of Song prized his repartee. After the execution Liu Hong of Baxi memorialized Xiao Daocheng. The reply read, 「Bonian might have been spared this—I grieve for it!」
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時襄陽有盜發古塚者，相傳云是楚王塚，大獲寶物玉屐、玉屏風、竹簡書、青絲編。 簡廣數分，長二尺，皮節如新。 盜以把火自照，後人有得十餘簡，以示撫軍王僧虔，僧虔云是科斗書《考工記》，《周官》所闕文也。 是時州遣按驗，頗得遺物，故有同異之論。
About then robbers broke into an old tomb at Xiangyang said to be a King of Chu's. They carried off jade sandals, a jade screen, bamboo slips, and green-silk bindings in great quantity. The slips were several inches across and two feet long; the bamboo skin looked newly cut. The thieves lit torches to read by. Later a man came by a dozen-odd slips and showed them to Wang Sengqian, general who pacifies the army. Sengqian said they were tadpole script, the Artificers' Record—the portion the Offices of Zhou lacks. The province sent investigators and recovered part of the hoard, which is why accounts differ.
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會北虜南侵，上慮當出樊、沔。 二年，征爲侍中、中軍將軍，置府，鎮石頭。 穆妃薨，成服日，車駕出臨喪，朝議疑太子應出門迎。 左僕射王儉曰：「尋《禮記‧服問》『君所主夫人妻、太子、嫡婦』，言國君爲此三人爲主喪也。 今鸞輿臨降，自以主喪而至，雖因事撫慰，義不在吊，南郡以下不應出門奉迎。 但尊極所臨，禮有變革，權去杖絰，移立戶外，足表情敬，無煩止哭。 皇太子旣一宮之主，自應以車駕幸宮，依常奉候。 旣當成服之日，吉凶不容相干，宜以衰幘行事。 望拜止哭，率由舊章。 尊駕不以臨吊，奉迎則惟常體，求之情禮，如爲可安。」 解侍中。 上以太子哀疾，不宜居石頭山障，移鎮西州。 四年，遷使持節、都督南徐兗二州諸軍事、征北將軍、南徐州刺史。 世祖即位，爲皇太子。
When the northern enemy pushed south, the throne feared it might have to withdraw toward Fan and Mian. In year 2 he was recalled as palace attendant and general of the central army, given a staff, and posted to Stone City. When Consort Mu died, on the day he finished putting on mourning the emperor rode out in person. The court debated whether the prince should go out to meet the carriage. Wang Jian, left vice minister, said, 「The Book of Rites, "Dress Questions," says the lord himself presides for his wife, the heir apparent's wife, and the chief daughter-in-law—that is, the sovereign leads mourning for these three. Today the imperial carriage comes down as chief mourner. Comfort may be offered on the way, but the visit is not a condolence call; the Prince of Nan and his household should not go out to welcome it. Yet when the supreme presence arrives, ritual bends: lay aside staff and sackcloth for the moment and stand outside the door—reverence enough without forcing an end to weeping. The heir apparent is master of his own palace; when the carriage honors his quarters he should receive it in the usual way. On the day mourning dress is completed, joy and grief must not mingle—he should go in hemp cap and headband. Cease weeping to bow toward the carriage—that follows old precedent. The supreme carriage does not come to mourn; to meet it is only ordinary courtesy. Judged by feeling and rite, that should suffice. 」He was relieved of palace attendant. The emperor, finding the prince in grief and poor health, thought Stone City's mountain redoubts unsuitable and shifted him to West Province. In year 4 he was transferred bearer of the staff, superintendent of southern Xu and Yan, general who campaigns north, and inspector of southern Xu. When Emperor Wu acceded, Xiao Zhangmao was made crown prince.
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初，太祖好《左氏春秋》，太子承旨諷誦，以爲口實。 旣正位東儲，善立名尚，禮接文士，畜養武人，皆親近左右，布在省闥。 永明三年，於崇正殿講《孝經》，少傅王儉以擿句令太子僕周顒撰爲義疏。 五年冬，太子臨國學，親臨策試諸生，於坐問少傅王儉曰：「《曲禮》云『無不敬』。 尋下之奉上，可以盡禮，上之接下，慈而非敬。 今總同敬名，將不爲昧？」 儉曰：「鄭玄云『禮主於敬』，便當是尊卑所同。」 太子曰：「若如來通，則忠惠可以一名，孝慈不須另稱。」 儉曰：「尊卑號稱，不可悉同，愛敬之名，有時相次。 忠惠之異，誠以聖旨，孝慈互舉，竊有徵據。 《禮》云『不勝喪比於不慈不孝』，此則其義。」 太子曰：「資敬奉君，資愛事親，兼此二塗，唯在一極。 今乃移敬接下。 豈復在三之義？」 儉曰：「資敬奉君，必同至極，移敬逮下，不慢而已。」 太子曰：「敬名雖同，深淺旣異，而文無差別，彌復增疑。」 儉曰：「繁文不可備設，略言深淺已見。 《傳》云『不忘恭敬，民之主也」。 《書》云『奉先思孝，接下思恭』。 此又經典明文，互相起發。」 太子問金紫光祿大夫張緒，緒曰：「愚謂恭敬是立身之本，尊卑所以竝同。」 太子曰：「敬雖立身之本，要非接下之稱。 《尚書》云『惠鮮鰥寡』，何不言恭敬鰥寡邪？」 緒曰：「今別言之，居然有恭惠之殊，總開記首，所以共同斯稱。」 竟陵王子良曰：「禮者敬而已矣。 自上及下，愚謂非嫌。」 太子曰：「本不謂有嫌，正欲使言與事符，輕重有別耳。」 臨川王映曰：「先舉必敬，以明大體，尊卑事數，備列後章，亦當不以總略而礙。」 太子又以此義問諸學生，謝幾卿等十一人，竝以筆對。 太子問王儉曰：「《周易乾卦》本施天位，而《說卦》云『帝出乎《震》』。 《震》本非天，義豈相主？」 儉曰：「《乾》健《震》動，天以運動爲德，故言『帝出《震》』。」 太子曰：「天以運動爲德，君自體天居位，《震》雷爲象，豈體天所出？」 儉曰：「主器者莫若長子，故受之以《震》。 萬物出乎《震》，故亦帝所與焉。」 儉又諮太子曰：「《孝經》『仲尼居，曾子侍』。 夫孝理弘深，大賢方盡其致，何故不授顏子，而寄曾生？」 太子曰：「曾生雖德慚體二，而色養盡禮，去物尚近，接引非隔，弘宣規教，義在於此。」 儉曰：「接引非隔，弘宣雖易，去聖轉遠，其事彌輕。 旣云『人能弘道』，將恐人輕道廢。」 太子曰：「理旣有在，不容以人廢言，而況中賢之才，弘上聖之教，寧有壅塞之嫌？」 臨川王映諮曰：「孝爲德本，常是所疑。 德施萬善，孝由天性，自然之理，豈因積習？」 太子曰：「不因積習而至，所以可爲德本。」 映曰：「率由斯至，不俟明德，大孝榮親，衆德光備，以此而言，豈得爲本？」 太子曰：「孝有深淺，德有小大，因其分而爲本，何所稍疑？」 太子以長年臨學，亦前代未有也。
In his youth Xiao Daocheng loved the Zuo Commentary to the Spring and Autumn Annals; the prince recited it at his bidding until the text lived on his tongue. Once he held the eastern palace he courted a fine name, welcomed men of letters, and kept fighting men near—all of them in his inner circle, stationed through the palace offices. In Yongming year 3 he lectured on the Classic of Filial Piety in the Hall of Correct Reverence; Junior Tutor Wang Jian picked out passages and had Palace Adjutant Zhou Yong draft a commentary. That winter in the fifth year the crown prince went to the National Academy, sat in person to examine the students, and asked Junior Tutor Wang Jian from his seat: "The Qu Li says, 'There is nothing to which one is not reverent. From below to above one may exhaust every rite; from above to those below there is kindness, not reverence. To call both by the single name "reverence"—will that not blur what is distinct?" Wang Jian replied: "Zheng Xuan says 'Ritual takes reverence as its foundation'—then high and low should share it alike." The crown prince said: "If that holds all the way through, loyalty and kindness could be one name, and filial piety and compassion would need no second term." Wang Jian said: "Titles for high and low cannot all match; the names love and reverence sometimes come one after the other. Loyalty and kindness differ by the sage's meaning; filial piety and compassion are set side by side—I have warrant for that. The Record of Rites says, 'One who cannot bear mourning is like one unkind and unfilial'—that is the proof." The crown prince said: "Reverence feeds service to the ruler, love feeds service to parents—both roads meet at one pole. Yet now reverence is moved down to those below. How does that still fit the meaning of "three"?" Wang Jian said: "Reverence in serving the ruler must reach the same pole; carrying reverence down to those below means only not to slight them." The crown prince said: "The name is one, but depth and shallowness differ—and the wording shows no gap, which only adds doubt." Wang Jian said: "Full phrasing cannot all be laid out; in brief, depth and shallowness are already clear. The Commentary says, 'Never forget reverence and respect—such a one is lord of the people.' The Documents say, 'In serving the ancestors, think of filial piety; in receiving those below, think of respect.' Here again the classics speak plainly, each line drawing the other out." The crown prince asked Zhang Xu, minister of the palace with the golden seal and purple cord. Zhang said: "I take reverence and respect as the root of standing in the world—that is why high and low share them." The crown prince said: "Reverence may be the root of the person, but it is not the name for receiving those below. The Documents say, 'Be kind to widowers and widows'—why not say, 'be reverent and respectful to widowers and widows'?" Zhang said: "Spoken apart, respect and kindness plainly differ; at the head of a record they are opened together, and so share one name." The prince of Jingling, Xiao Ziliang, said: "Ritual is reverence, nothing beyond it. From top to bottom—I see no problem in that." The crown prince said: "I never called it a problem—I only want speech to fit the deed, with light and heavy kept apart." The prince of Linchuan, Xiao Ying, said: "To open with reverence is to show the great pattern; the counts of rank and rite are spelled out in later chapters—a summary should not stand in the way." The crown prince put the same question to the students; Xie Jiqing and eleven others all answered in writing. The crown prince asked Wang Jian: "The Qian hexagram of the Book of Changes is set for Heaven's place, yet the Explanation of the Trigrams says, 'The Lord emerges from Zhen. Zhen is not Heaven by nature—how can one meaning rule the other?" Wang Jian said: "Qian is firm, Zhen is movement; Heaven's virtue is movement, hence 'the Lord emerges from Zhen.' The crown prince said: "If Heaven's virtue is movement, the ruler bodies forth Heaven in his seat—yet Zhen, Thunder, is the image. How is that the bodying-forth of Heaven?" Wang Jian said: "He who holds the vessel—none like the eldest son—so he receives Zhen. The ten thousand things come from Zhen—so the Lord's share is there too." Wang Jian went on to ask the crown prince: "In the Classic of Filial Piety, 'Confucius was at rest and Zengzi attended. Filial piety runs wide and deep; only a great sage can reach its limit. Why not give it to Yan Hui, but lodge it with Master Zeng?" The crown prince said: "Master Zeng's virtue did not match the Sage in body, yet he nourished his parents' looks to the full of ritual; he was still close to things, with no break in the line—to spread the teaching's rule, the reason is here." Wang Jian said: "No break in the line, and spreading the teaching is easy—but the farther from the Sage, the lighter the thing grows. It is said, 'Man can enlarge the Way'—I fear men will slight the Way and let it die." The crown prince said: "The principle stands—you cannot throw away the words because of the man; and when a middling talent spreads the highest Sage's teaching, is there any fear of blockage?" The prince of Linchuan, Xiao Ying, asked: "Filial piety as the root of virtue is often doubted. Virtue pours into ten thousand goods; filial piety comes from inborn nature—the way of what is so. How could it rest on long practice?" The crown prince said: "Because it is not reached by practice that it can be the root of virtue." Ying said: "Follow this and you arrive without waiting for bright virtue; great filial piety honors kin and every virtue gleams—on that reading, how is it the root?" The crown prince said: "Filial piety has depth and shallowness, virtue has large and small—each takes its measure as root; what is left to doubt?" A crown prince of mature years presiding over the academy was likewise unheard of in earlier times.
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明年，上將訊丹陽所領囚，及南北二百里內獄，詔曰：「獄訟之重，政化所先。 太子立年作貳，宜時詳覽，此訊事委以親決。」 太子乃於玄圃園宣猷堂錄三署囚，原宥各有差。 上晚年好游宴，尚書曹事亦分送太子省視。
The next year the emperor was to hear cases for prisoners under Danyang and jails within two hundred li north and south, and decreed: "The weight of prison and suit comes first in rule and reform. The crown prince has come to years as second heir; he should look through these in good time—this hearing is entrusted to his own judgment." The crown prince then, in the Hall of Proclaimed Teachings in the Mystic Enclosure Garden, entered the prisoners of the three offices and granted pardon each in measure. In his later years the emperor loved feasts and tours; Secretariat business was also split off and sent to the crown prince to review.
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太子與竟陵王子良俱好釋氏，立六疾館以養窮民。 風韻甚和而性頗奢麗，宮內殿堂，皆雕飾精綺，過於上宮。 開拓玄圃園，與臺城北塹等，其中樓觀塔宇，多聚奇石，妙極山水。 慮上宮望見，乃傍門列脩竹，內施高鄣，造游牆數百間，施諸機巧：宜須鄣蔽，須臾成立； 若應毀撤，應手遷徙。 善制珍玩之物，織孔雀毛爲裘，光彩金翠，過於雉頭矣。 以晉明帝爲太子時立西池，乃啓世祖引前例，求東田起小苑，上許之。 永明中，二宮兵力全實，太子使宮中將吏更番役築，宮城苑巷，制度之盛，觀者傾京師。 上性雖嚴，多布耳目，太子所爲，無敢啓者。 後上幸豫章王宅，還過太子東田，見其彌亘華遠，莊麗極目，於是大怒，收監作主帥； 太子懼，皆藏匿之，由是見責。
The crown prince and the prince of Jingling, Xiao Ziliang, both favored the Buddhist teaching and founded the Six Diseases Hospices to nourish the poor. His manner was gracious and easy, yet he was extravagant by nature; halls and chambers throughout his palace were carved and hung with fine brocade, outdoing even the emperor's own quarters. He laid out the Mystic Enclosure Garden to rival the capital's north moat; pavilions, belvederes, and pagodas rose among heaps of curious stone, the landscape wrought to a pitch of artifice. Lest the imperial palace look down upon it, he lined the gates with tall bamboo, raised high screens within, and built hundreds of touring wall-panels fitted with clever devices—when a screen was wanted, it rose in an instant; when they were to come down, they moved aside at a touch. He excelled at precious novelties and wove peacock down into robes whose gold-green sheen outshone even zhichidou fur. Citing the precedent of Jin Emperor Ming's Western Pool when he was heir, he petitioned Shizu to build a small park on the Eastern Fields; the emperor assented. During Yongming, both palaces kept their forces at full strength; the crown prince rotated palace officers through corvée labor on his works—palace wards, parks, and lanes—until the scale of the layout made the whole capital gape. The emperor was stern by nature and kept many informants, yet no one dared speak of what the crown prince was doing. Later the emperor called on the prince of Yuzhang; returning by way of the crown prince's Eastern Fields, he saw splendor stretching without end, gorgeous to the horizon, and in a rage had the project overseers seized and jailed; the crown prince, afraid, hid them all away—and was rebuked for it.
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太子素多疾，體又過壯，常在宮內，簡於遨遊。 玩弄羽儀，多所僭儗，雖咫尺宮禁，而上終不知。 十年，豫章王嶷薨，太子見上友于旣至，造碑文奏之，未及鐫勒。 十一年春正月，太子有疾，上自臨視，有憂色。 疾篤，上表曰：「臣地屬元良，業微三善，光道樹風，於焉蓋闕，晨宵忷懼，有若臨淵。 攝生舛和，構離痾疾，大漸惟幾，顧陰待謝。 守器難永，視膳長違，仰戀慈顏，內懷感哽。 竊惟死生定分，理不足悲，伏願割無已之悼，損旣往之傷，寶衛聖躬，同休七百，臣雖沒九泉，無所遺恨。」 時年三十六。 太子年始過立，久在儲宮，得參政事； 內外百司，咸謂旦暮繼體。 及薨，朝野驚惋焉。 上幸東宮，臨哭盡哀，詔斂以袞冕之服，諡曰文惠，葬崇安陵。 世祖履行東宮，見太子服翫過制，大怒，勑有司隨事毀除，以東田殿堂爲崇虛館。 鬱林立，追尊爲文帝，廟稱世宗。
The crown prince had long been sickly, yet his body was overfull; he kept to the inner palace and went little abroad. He toyed with regalia and overstepped rank in many ways; the palace forbidden zone was only steps away, yet the emperor never learned of it. In the tenth year the prince of Yuzhang, Xiao Ni, died; seeing the emperor's brotherly love at its fullest, the crown prince drafted an epitaph and submitted it, but it had not yet been cut in stone. In the first month of spring of the eleventh year the crown prince fell ill; the emperor visited him in person, worry plain on his face. As the sickness deepened he memorialized: 「I hold the heir's station, yet my fulfillment of the three duties is slight; to brighten the Way and set the tone for the realm—there I have failed; dawn to dusk I tremble as at a cliff's edge. In keeping my health I fell out of balance and brought on this lingering malady; the great change draws near, only a breath remains; I face the shade and wait to go. To keep the vessel is not for long; to watch over your meals I must forever forgo; I lift my eyes to your gracious countenance and my throat closes with grief. Yet I know life and death are allotted and need not be mourned; I beg you end grief without measure and ease sorrow for what has passed, guard your sacred person, and share fortune for seven hundred years—though I go down to the nine springs, I shall have no regret. 」He was thirty-six. The crown prince had only just come of age for investiture; long resident in the Eastern Palace, he had already shared in affairs of state; inside and outside the court, every office assumed he would succeed any day. When he died, court and country were shaken with grief. The emperor came to the Eastern Palace and mourned with full grief; he ordered the heir enshrouded in full regalia, posthumously titled him Wenhui, and buried him at Chong'an Mausoleum. Shizu walked through the Eastern Palace, saw the crown prince's dress and playthings far past statute, and in a rage ordered the offices to demolish them on the spot; the Eastern Fields halls became the Chongxu Lodge. When Yulin took the throne, he was posthumously honored as Emperor Wen, with the temple name Shizong.
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初，太子內懷惡明帝，密謂竟陵王子良曰：「我意色中殊不悅此人，當由其福德薄所致。」 子良便苦救解。 後明帝立，果大相誅害。
Earlier the crown prince had secretly loathed Emperor Ming and told the prince of Jingling, Ziliang: 「Something in my heart utterly rejects this man—surely his merit is thin. 」Ziliang then begged hard that he be spared. Later, when Emperor Ming acceded, he did indeed kill on a vast scale.
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史臣曰：上古之世，父不哭子。 壽夭悠悠，尚嗟恆事。 況夫正體東儲，方樹年德； 重基累葉，載茂皇家； 守器之君，已知耕稼，雖溫文具美，交弘盛迹，武運將終，先期夙殞，傳之幼少，以速顛危。 推此而論，亦有冥數矣。
The historian writes: In high antiquity a father did not mourn his son. Life long or short drifts on—yet even that men still mourn as the common way. How much more when the rightful heir in the Eastern Palace was only beginning to grow in years and virtue; foundation laid generation on generation, glory heaped on the royal line; an heir who already knew the plough—though his gentle learning was full and he shared in a flourishing age, the martial fortune was ending, he died before his season, and rule passed to a child, hastening collapse. Reasoned thus far, there is doom in the unseen too.
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贊曰：二象垂則，三星麗天。 樹嫡惟長，義匪求賢。 方爲守器，植命不延。 [1]
In praise: The two emblems hang as law; three stars crown the sky. The heir is set by birth order alone; right does not mean choosing the worthy. He had only just become keeper of the vessel; the life planted would not run its course. [1] Endnote marker.
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全文以中華書局、一九七二年一月版《南齊書》爲本校。
The entire text has been collated against the Zhonghua Shuju edition of the Book of Southern Qi (January 1972).