1
列傳第六十一儒林
Biography 61: Confucian Scholars
2
伏曼容何佟之嚴植之司馬筠卞華崔靈恩孔僉盧廣沈峻孔子驅皇侃沈洙戚袞鄭灼全緩張譏顧越沈不害王元規
Fu Manrong, He Tongzhi, Yan Zhizhi, Sima Yun, Bian Hua, Cui Lingen, Kong Qian, Lu Guang, Shen Jun, Kong Ziqu, Huang Kan, Shen Zhu, Qi Gun, Zheng Zhuo, Quan Huan, Zhang Ji, Gu Yue, Shen Buhai, and Wang Yuangui
3
伏曼容字公儀，平昌安丘人，晉著作郎滔之曾孫也。 父胤之，宋司空主簿。
Fu Manrong, whose courtesy name was Gongyi, came from Pingchang in Anqiu and was the great-grandson of Tao, Jin's Director of Literature. His father Yinzhi had served as chief clerk to the Song Minister of Works.
4
曼容早孤，與母兄客居南海。 少篤學，善老、易，倜儻好大言。 常云：「何晏疑易中九事，以吾觀之，晏了不學也。 故知平叔有所短。」 聚徒教授以自業。 為驃騎行參軍。 宋明帝好周易，嘗集朝臣於清暑殿講，詔曼容執經。 曼容素美風采，明帝恒以方嵇叔夜，使吳人陸探微畫叔夜像以賜之。 為尚書外兵郎，嘗與袁粲罷朝相會言玄理，時論以為一台二絕。
Manrong was orphaned young and went with his mother and elder brother to live in Nanhai. As a youth he studied with deep devotion, mastered the Laozi and the Book of Changes, and was free-spirited and fond of grand talk. He often remarked, "He Yan questioned nine points in the Changes—in my judgment, Yan had never truly studied the text. From this one can see that Ping-shu had his limitations." He gathered students and taught for his livelihood. He was appointed acting aide in the Rapid Cavalry command. Emperor Ming of Song was devoted to the Changes; he once assembled the court in the Clear Summer Hall for exposition and had Manrong hold the text and lecture. Manrong was renowned for his elegant presence; the emperor often likened him to Ji Kang and commissioned the Wu artist Lu Tanwei to paint Ji Kang's portrait as a gift for him. As an outer military affairs officer in the Secretariat, he would meet Yuan Can after court to discuss arcane philosophy; contemporaries hailed them as the two unrivaled minds of their generation.
5
升明末，為輔國長史、南海太守，至石門作貪泉銘。
In the closing years of the Sheng era he served as chief clerk of the State-supporting Army and governor of Nanhai; when he reached Shimen he wrote an inscription on the Greedy Spring.
6
梁台建，召拜司徒司馬，出為臨海太守。 天監元年卒官，年八十二。
When the Liang regime was founded he was called to serve as marshal of the Minister of Education, then appointed governor of Linhai. He died in office in the first year of Tianjian, at the age of eighty-two.
7
曼容多伎術，善音律，射馭、風角、醫算，莫不閑了。 為周易、毛詩、喪服集解，老、莊、論語義。 子暅。
Manrong possessed many talents: he excelled at music and was thoroughly proficient in archery and charioteering, wind divination, medicine, and mathematics. He wrote collected commentaries on the Changes, the Mao Odes, and mourning garments, as well as exegeses on the Laozi, Zhuangzi, and Analects. His son was Yong.
8
暅字玄曜，幼傳父業，能言玄理，與樂安任昉、彭城劉曼俱知名。 仕齊位東陽郡丞、鄞令。 時曼容已致仕，故頻以外職處暅，令得養焉。
Yong, courtesy name Xuanyao, inherited his father's scholarship in youth, was skilled in arcane discourse, and won fame alongside Ren Fang of Le'an and Liu Man of Pengcheng. Under Qi he served as assistant administrator of Dongyang and magistrate of Yin. Manrong had already retired by then, so Yong was repeatedly given provincial posts so he could support his father.
9
梁武帝踐阼，兼五經博士，與吏部尚書徐勉、中書侍郎周舍總知五禮事。
When Emperor Wu of Liang ascended the throne, Yong was made concurrent erudite of the Five Classics and, together with Xu Mian, Minister of Personnel, and Zhou She of the Secretariat, supervised the five rites.
10
出為永陽內史，在郡清潔，政務安靜，郡人何貞秀等一百五十四人詣州言狀，湘州刺史以聞。 詔勘有十五事為吏人所懷，帝善之。 徙新安太守，在郡清恪如永陽時。 人賦稅不登者，輒以太守田米助之。 郡多麻苧，家人乃至無以為繩，其厲志如此。 屬縣始新、遂安、海寧並同時生為立祠。
Appointed interior governor of Yongyang, he governed with purity and restraint and kept affairs calm. One hundred fifty-four local men, led by He Zhenxiu, petitioned the provincial authorities on his behalf, and the governor of Xiangzhou reported this to the throne. An imperial inquiry confirmed fifteen exemplary acts that officials and commoners alike admired, and the emperor commended him. Transferred to governor of Xin'an, he maintained the same scrupulous integrity he had shown at Yongyang. Whenever households could not meet their tax obligations, he supplied grain from his own official fields to help them. Though the region was rich in hemp and ramie, his household could not even spare cord for rope—so austere was his discipline. The counties of Shixin, Suian, and Haining all erected living shrines to him at the same time.
11
徵為國子博士，領長水校尉。 時始興內史何遠累著清績，武帝擢為黃門侍郎，俄遷信武將軍、監吳郡事。 暅自以名輩素在遠前，為吏俱稱廉白，遠累見擢，暅循階而已，意望不滿，多托疾居家。 尋求假到東陽迎妹喪，因留會稽築宅，自表解職。 詔以為豫章內史，乃出拜。 書侍御史虞暅奏曰：「風聞豫章內史伏暅，去歲啟假，以迎妹喪為辭，因停會稽不去。 入東之始，貨宅賣車，以此而推，則是本無還意。 暅曆典二邦，少免貪濁，此自為政之本，豈得稱功？ 常謂人才品望居何遠之右，而遠以清見擢，名位轉隆。 暅深懷誹怨，形於辭色。 天高聽卑，無私不照。 去年十二月二十一日下詔曰：'國子博士、領長水校尉伏暅為政廉平，宜加將養，勿使恚望，致虧士風，可豫章內史。 '豈有人臣奉如此之詔，而不亡魂破膽，歸罪有司。 而冒寵不辭，吝斯苟得。 故以士流解體，行路沸騰，辨跡求心，無一可恕。 請以暅大不敬論。」 有詔勿論，暅遂得就郡。
Recalled to serve as erudite of the National University, he also held the concurrent post of colonel of the Ever-Flowing Waters guard. He Yuan, interior governor of Shixing, had built a sterling reputation for integrity; the emperor promoted him to Gentleman Attendant at the Yellow Gates and soon made him General Who Trusts in Martial Valor with supervisory authority over Wu. Yong believed his reputation and seniority had always placed him above He Yuan; both were known for integrity, yet Yuan was promoted again and again while Yong advanced only step by step. Dissatisfied, he often feigned illness and remained at home. He soon asked for leave to go to Dongyang for his sister's funeral, stayed on in Kuaiji to build a house, and submitted his resignation. The emperor appointed him interior governor of Yuzhang, and only then did he leave to assume office. Supervising secretary Yu Yong submitted a memorial: "I have heard that Fu Yong, interior governor of Yuzhang, requested leave last year on the pretext of escorting his sister's funeral, then remained in Kuaiji and never returned. As soon as he entered the east he sold property and disposed of his carriage—clear signs that he never meant to return. Yong has administered two commanderies and largely avoided corruption—that is merely the baseline of governance, not grounds for claiming merit. He often claimed that in talent and standing he surpassed He Yuan, yet Yuan was promoted for his integrity while his own rank and reputation languished. Yong nursed deep resentment, which showed plainly in his speech and bearing. Heaven is lofty yet hears the lowly; nothing escapes its impartial sight. On the twenty-first of the twelfth month last year an edict declared: 'Fu Yong, erudite of the National University and colonel of the Ever-Flowing Waters guard, governs with integrity and fairness. He should be encouraged and must not be left to brood in resentment to the harm of scholarly standards—appoint him interior governor of Yuzhang.' What subject could receive such an edict and not be struck with terror, surrendering himself to the authorities for judgment? Yet he shamelessly accepted the favor without declining, clinging to this unworthy gain. The scholarly community is demoralized and public opinion is in an uproar; judged by his conduct and intentions, nothing can excuse him. I ask that Yong be charged with grave disrespect." The emperor ordered that the case not be pursued, and Yong was able to assume his post.
12
徵為給事黃門侍郎，領國子博士，未赴卒。
Recalled to serve as Attendant Gentleman at the Yellow Gates and concurrent erudite of the National University, he died before he could assume office.
13
初，暅父曼容與樂安任遙皆昵于齊太尉王儉，遙子昉及暅並見知。 頃之，昉才遇稍盛，齊末已為司徒左長史，暅獨滯於參軍事，及終名位略相侔。 暅性儉素，車服粗惡，外雖退靜，內不免心競，故見譏于時。 然能推薦後來，常若不及，少年士子或以此依之。 子挺。
Earlier, Yong's father Manrong and Ren Yao of Le'an had both been close to Wang Jian, Grand Marshal of Qi; Yao's son Fang and Yong were both favored by him. Fang's talent and favor soon rose; by the end of Qi he was left chief clerk of the Minister of Education, while Yong remained stuck as a staff aide—yet in the end their rank and reputation were nearly equal. Yong was frugal by nature, his carriage and dress coarse; though outwardly retiring, inwardly he could not suppress his competitive spirit, and contemporaries mocked him for it. Yet he generously promoted younger men, always as though he himself were inadequate, and many young scholars looked to him for support. His son was Ting.
14
挺字士標，幼敏悟，七歲通孝經、論語。 及長，博學有才思，為五言詩，善效謝康樂體。 父友樂安任昉深相歎異，常曰：「此子日下無雙。」 齊末，州舉秀才，對策為當時第一。
Ting, courtesy name Shibiao, was precocious as a child; at seven he had mastered the Classic of Filial Piety and the Analects. As an adult he was widely learned and gifted, wrote five-character poetry, and excelled at emulating Xie Lingyun's style. His father's friend Ren Fang of Le'an admired him greatly and often said, "This young man has no equal under heaven." At the end of Qi the province nominated him as a cultivated talent, and he placed first in the policy examination of his generation.
15
梁武帝師至，挺迎謁于新林，帝見之甚悅，謂之顏子，引為征東行參軍，時年十八。 天監初，除中軍參軍事。 居宅在潮溝，於宅講論語，聽者傾朝。 挺三世同時聚徒教授，罕有其比。 累為晉陵、武康令。 罷縣還，仍於東郊築室，不復仕。
When Emperor Wu's forces reached Xinlin, Ting went out to greet him; the emperor was delighted, called him a second Yan Hui, and appointed him acting aide on the eastern campaign staff at the age of eighteen. Early in the Tianjian era he was appointed staff officer of the Central Army. He lived at Chaogou and lectured on the Analects at home to audiences that drew the whole court. Three generations of the family taught students at the same time—a feat rarely matched. He served in succession as magistrate of Jinling and Wukang. After leaving his magistracy he built a house in the eastern suburbs and never took office again.
16
挺少有盛名，又善處當世，朝中勢素多與交遊，故不能久事隱靜。 後遂出仕，除南台書侍御史。 因事納賄被劾，懼罪，乃變服出家名僧挺，久之藏匿，後遇赦，乃出天心寺。 會邵陵王為江州，暅挻之鎮。 王好文義，深被恩禮。 挺不堪蔬素，因此還俗。 侯景亂中卒。 著邇說十卷，文集二十卷。
Ting had won early fame and knew how to navigate court life; many powerful officials were his friends, so he could not remain in seclusion for long. He later returned to office as supervising secretary of the Southern Terrace. Impeached for accepting bribes, he feared punishment, donned monastic robes under the name Sengting, and went into hiding; after an amnesty he emerged from Tianxin Temple. When the Prince of Shaoling was posted to Jiangzhou, Yong brought Ting with him to his command. The prince loved literature and learning, and Ting was treated with exceptional favor. Unable to endure a vegetarian diet, he returned to lay life. He died during Hou Jing's rebellion. He wrote Near Discourses in ten fascicles and a collected works in twenty fascicles.
17
子知命，以其父宦途不進，怨朝廷，後遂盡心侯景。 襲郢州，圍巴陵，軍中書檄皆其文也。 言及西台，莫不劇筆。 及景篡位，為中書舍人，權傾內外。 景敗，被送江陵，於獄幽死。 挺弟捶亦有才名，為邵陵王記室參軍。
His son Zhiming, resenting the court because his father's career had stalled, later threw himself entirely behind Hou Jing. He attacked Yingzhou, besieged Baling, and wrote all the army's documents and proclamations. Whenever he wrote of the Western Terrace, his pen struck with savage force. When Hou Jing seized the throne, Zhiming became Attendant of the Central Secretariat and wielded power throughout the court. After Hou Jing's defeat he was sent to Jiangling, where he died in prison. Ting's younger brother Chui was also known for talent and served as recorder to the Prince of Shaoling.
18
何佟之字士威，廬江灊人，晉豫州刺史惲六世孫也。 祖邵之，宋員外散騎常侍。 父歆，齊奉朝請。
He Tongzhi, courtesy name Shiwei, came from Qian in Lujiang and was the sixth-generation descendant of Yun, Jin's governor of Yuzhou. His grandfather Shaozhi had been an outer attendant gentleman at the Secretariat under Song. His father Xin had served as a court attendant under Qi.
19
佟之少好三禮，師心獨學，強力專精，手不輟卷。 讀禮論三百餘篇，略皆上口。 太尉王儉雅相推重。 起家揚州從事，仍為總明館學士。 仕齊，初為國子助教，為諸生講喪服，結草為絰，屈手巾為冠，諸生有未曉者，委曲誘誨，都下稱其醇儒。
From youth Tongzhi devoted himself to the three rites, studying independently with tireless concentration, never setting his books aside. He read more than three hundred treatises on ritual and could recite nearly all of them by heart. Grand Marshal Wang Jian held him in high esteem. He began his career as an aide in Yangzhou and was then appointed scholar of the Zongming Hall. Under Qi he first served as assistant instructor at the National University. When lecturing on mourning garments he would twist grass into mourning bands and fold hand towels into caps; students who failed to grasp a point received patient guidance, and the capital hailed him as a model Confucian scholar.
20
建武中，為鎮北記室參軍，侍皇太子講。 時步兵校尉劉瓛、征士吳苞皆已卒，都下碩儒唯佟之而已，當時國家吉凶禮則皆取決焉。 後為驃騎司馬。 永元末，都下兵亂，佟之常集諸生講論，孜孜不怠。 性好潔，一日之中洗滌者十餘過，猶恨不足，時人稱為水淫。 有至性，父母亡後，常設一屋，晦朔拜伏流涕，如此者二十餘年。 當世服其孝行。
During the Jianwu era he served as recorder to the Army that Pacifies the North and lectured for the crown prince. By then Colonel Liu Huan and the recluse Wu Bao had both died; Tongzhi was the capital's sole eminent Confucian, and the court relied on him for all ritual questions, auspicious or otherwise. He later served as marshal of the Rapid Cavalry. At the end of the Yongyuan era, amid military turmoil in the capital, Tongzhi continued to gather students for lectures, diligent as ever. He was fastidiously clean, washing more than ten times a day and still feeling it was not enough; contemporaries called him obsessed with water. Deeply filial, he kept a mourning room after his parents' deaths and bowed there weeping at each new and full moon—for more than twenty years. His contemporaries admired his filial devotion.
21
于時又有遂安令劉澄，為性彌潔，在縣掃拂郭邑，路無橫草，水翦蟲穢，百姓不堪命，坐免官。 然甚貞正，善醫術，與徐嗣伯埒名。 子聰能世其家業。
There was also Liu Cheng, magistrate of Suian, who was even more fastidious: he swept the city walls, cleared every blade of grass from the roads, and purged insects from the waterways until the people could endure no more and he was removed from office. Yet he was upright and skilled in medicine, his reputation equal to Xu Sibo's. His son Cong carried on the family profession.
22
佟之自東昏即位，以其凶虐，乃謝病，終身不涉其流。 梁武帝踐阼，以為尚書左丞。 時百度草創，佟之依禮定議，多所裨益。 天監二年卒官。 故事，左丞無贈官者，帝特詔贈黃門侍郎，儒者榮之。 所著文章禮議百許篇。 子朝隱、朝晦。
When Emperor Donghun ascended the throne, Tongzhi, appalled by his cruelty, pleaded illness and never again associated with his court. When Emperor Wu of Liang ascended the throne, he appointed Tongzhi Left Assistant Director of the Secretariat. As the new dynasty established its institutions, Tongzhi drew on ritual precedent to settle policy and contributed greatly. He died in office in the second year of Tianjian. By precedent, left assistant directors received no posthumous rank; the emperor made an exception and granted him Gentleman at the Yellow Gates, to the great honor of the scholarly community. He wrote roughly a hundred essays and ritual treatises. He had two sons, Chaoyin and Chaohui.
23
嚴植之字孝源，建平秭歸人也。 少善莊、老，能玄言，精解喪服、孝經、論語。 及長，遍習鄭氏禮、周易、毛詩、左氏春秋。 性淳孝謹厚，不以所長高人。 少遭父憂，因菜食二十三載。
Yan Zhizhi, courtesy name Xiaoyuan, came from Zigui in Pingping commandery. As a youth he studied Zhuangzi and Laozi, was adept at xuanxue discourse, and mastered the Classic of Filial Piety, the Analects, and ritual mourning garments. As an adult he studied the Zheng school's Rites, the Book of Changes, the Mao Odes, and Zuo's commentary on the Spring and Autumn Annals. Naturally sincere, filial, and modest, he never used his learning to condescend to others. Orphaned young, he ate only plain vegetarian food for twenty-three years in mourning for his father.
24
仕齊為廣漢王國右常侍，仍侍王讀。 及王誅，國人莫敢視，植之獨奔哭，手營殯斂，徒跣送喪墓所，為起塚，葬畢乃還。 當時義之。 後為康樂令。 植之在縣清白，人吏稱之。
Under the Qi he served as Right Regular Attendant in the Guanghan princedom, tutoring the prince in his studies. When the prince was put to death, no one in the princedom dared go near the body; Zhizhi alone rushed to mourn, personally arranged the funeral, escorted the coffin barefoot to the grave, built a tumulus, and returned only after the burial was finished. His contemporaries admired his loyalty. He later served as magistrate of Kangyue. As magistrate he ran an incorrupt administration that officials and clerks alike praised.
25
梁天監二年，詔求通儒修五禮，有司奏植之主凶禮。 四年，初置五經博士，各開館教授，以植之兼五經博士。 植之館在潮溝，生徒常百數。 講說有區段次第，析理分明。 每當登講，五館生畢至，聽者千餘人。 遷中撫記室參軍，猶兼博士。 卒於館。 植之自疾後便不受稟奉，妻子困乏。 及卒，喪無所寄，生徒為市宅，乃得成喪。
In the second year of Tianjian (503), the court sought eminent scholars to draft the Five Rites; the ministries recommended Zhizhi to head the mourning ritual section. In the fourth year (505) the court established Five Classics Doctors, each with a teaching academy; Zhizhi was appointed Doctor of all five classics. His academy stood at Chaogou and typically enrolled more than a hundred students. His lectures were systematically organized and his reasoning exceptionally clear. Whenever he lectured, students from all five academies attended and more than a thousand people listened. He was promoted to Secretariat Registrar for the Central Pacification command, while retaining his doctorate. He died at his teaching hall. After he fell ill he refused student stipends, and his wife and children fell into poverty. At his death there was no house for the funeral rites; his students bought a dwelling so the burial could proceed.
26
植之性慈仁，好行陰德，在闇室未嘗怠也。 少嘗山行，見一患者，問其姓名不能答。 載與俱歸，為營醫藥，六日而死，為棺斂殯之，卒不知何許人也。 又嘗緣柵塘行，見患人臥塘側，問之，云：「姓黃，家本荊州，為人傭賃。 疾篤，船主將發，棄之於岸」。 植之惻然，載還療之，經年而愈。 請終身充奴僕以報厚恩。 植之不受，遺以資糧遣之。 所撰凶禮儀注四百七十九卷。
Kind and humane by nature, he habitually did good in secret and never relaxed his moral vigilance even when alone. Once while traveling in the mountains as a young man, he came upon a sick stranger who could not even give his name. He carried the man home, arranged medical care, but the man died after six days; he provided coffin and burial, never learning who the stranger had been or where he came from. Another time, walking along the Zhacha embankment, he found a sick man lying by the pond who said his name was Huang, that his family came from Jing Province, and that he worked as a hired laborer. I am gravely ill; the boat owner is about to sail and left me here on the bank." Zhizhi took pity, brought him home for treatment, and after a year the man recovered. The man offered to serve as his bondsman for life to repay the kindness. Zhizhi refused and sent him off with provisions instead. He wrote four hundred seventy-nine scrolls of commentary on mourning ritual.
27
司馬筠字貞素，河內溫人也。 晉譙王承七代孫。 祖亮，宋司空從事中郎。 父端字敬文，齊奉朝請，始安王遙光使掌文記。 遙光之敗，曹武入城見之，端曰：「身蒙始安厚恩，君宜見殺。」 武叱令速去。 答曰：「死生命也，君見事不捷，便以義師為賊。」 武舍之去，尋兵至見殺。
Sima Yun, courtesy name Zhensu, came from Wen in Henei commandery. He was the seventh-generation descendant of Jin's Prince Qiao, Sima Cheng. His grandfather Liang served as Attendant Gentleman under the Song Grand Minister of Works. His father Duan, courtesy name Jingwen, was a Qi court attendant whom Prince of Shian Yaoguang appointed to keep his literary records. When Yaoguang fell, Cao Wu entered the city and confronted him; Duan said, "I owe Prince Shian a deep debt of gratitude—you ought to kill me. Wu shouted at him to leave at once. Duan replied, "Life and death are fate's decree—but you treat righteous soldiers as rebels the moment victory slips away. Wu let him go, but soldiers soon caught up and killed him.
28
筠少孤貧好學，師沛國劉瓛，強力專精，深為瓛所器。 及長，博通經術，尤明三禮。 梁天監初為暨陽令，有清績。 入拜尚書祠部郎。
Orphaned and poor as a youth, Yun studied under Liu Huan of Pei, working tirelessly with singular devotion until Huan came to prize him greatly. As an adult he mastered the classics, especially the Three Rites. Early in the Tianjian era he served as magistrate of Jiyang with a record of clean administration. He was appointed Director of Sacrificial Affairs in the Secretariat.
29
七年，安成國太妃陳氏薨，江州刺史安成王秀、荊州刺史始興王憺，並以慈母表解職，詔不許，還攝本任。 而太妃在都，喪祭無主。 中書舍人周舍議曰：「賀彥先稱：'慈母之子不服慈母之党，婦又不從夫而服慈姑，小功服無從故也。 '庾蔚之云：'非徒子不從母而服其党，孫又不從父而服其慈母。 '由斯而言，慈祖母無服明矣。 尋門內之哀，不容自同于常。 案父之祥禫，子並受吊，今二王諸子，宜以成服日單衣一日為位受吊。」 制曰：「二王在遠，世子宜攝祭事。」 舍又曰：「禮雲'縞冠玄武，子姓之冠'。 則世子衣服宜異于常，可著細布衣，絹為領帶，三年不聽樂。 又禮及春秋，庶母不世祭，蓋謂無王命者耳。 吳太妃既朝命所加，得用安成禮秩，則當祔廟，五世親盡乃毀。 陳太妃命數之重，雖則不異，慈孫既不從服，廟食理無傳祀，子祭孫止，是會經文。」 武帝由是敕禮官議皇子慈母之服。 筠議：「宋朝五服制，皇子服訓養母，依禮庶母慈己，宜從小功之制。 案曾子問云：'子遊曰：「喪慈母如母，禮歟？」 孔子曰：「非禮也。 古者男子外有傅，內有慈母，君命所使教子也，何服之有。」 '鄭玄注云：'此指謂國君之子也。 '若國君之子不服，則王者之子不服可知。 又喪服經云：'君子子為庶母慈己者。 '傳曰：'君子子者，貴人子也。 '鄭玄引內則，三母止施于卿大夫。 以此而推，則慈母之服，上不在五等之嗣，下不逮三士之息。 儻其服者止卿大夫，尋諸侯之子尚無此服，況乃施之皇子？ 謂宜依禮刊除，以反前代之惑。」 武帝以為不然，曰：「禮言慈母凡有三條：一則妾子之無母，使妾之無子者養之，命為母子，服以三年，喪服齊衰章所言'慈母如母'是也。 二則嫡妻之子無母，使妾養之，慈撫隆至，雖均乎慈愛，但嫡妻之子，妾無為母之義，而恩深事重，故服以小功，喪服小功章所以不直言慈母，而雲'庶母慈己'者，明異於三年之慈母也。 其三則子非無母，正是擇賤者視之，義同師保，而不無慈愛，故亦有慈母之名。 師保既無其服，則此慈母亦無服矣。 內則云：'擇于諸母與可者，使為子師。 其次為慈母，其次為保母。 '此其明文。 此言擇諸母，是擇人而為此三母，非謂擇取兄弟之母也。 何以知之？ 若是兄弟之母其先有子者，則是長妾。 長妾之禮，實有殊加，何容次妾生子，乃退成保母，斯不可也。 又有多兄弟之人，於義或可； 若始生之子，便應三母俱闕邪？ 由是推之，內則所言諸母，是謂三母，非兄弟之母明矣。 子游所問，自是師保之慈母，非三年小功之慈母也。 故夫子得有此對，豈非師保之慈母無服之證乎？ 鄭玄不辨三慈，混為訓釋，引彼無服，以注慈己，後人致謬，實此之由。 經言'君子子'者，此雖起于大夫，明大夫猶爾，自斯以上，彌應不異。 故傳云'君子子者，貴人之子也'。 總言曰貴，無所不包。 經傳互文，交相顯發，則知慈加之義，通乎大夫以上矣。 宋代此科，不乖禮意，便加除削，良是所疑。」 於是筠等請依制改定嫡妻之子，母沒為父妾所養，服之五月，貴賤並同，以為永制。
In the seventh year (508) Grand Princess Dowager Chen of the Ancheng princedom died. Prince Ancheng Xiu, governor of Jiang Province, and Prince Shixing Dan, governor of Jing Province, both petitioned to resign on mourning for their foster mother; the emperor refused and ordered them to resume their posts. But the princess dowager had died in the capital while both princes were away, leaving no one to preside over the funeral rites. Palace Secretariat Attendant Zhou She argued: "As He Yanxian noted, a prince's son does not mourn his foster mother's kin, nor does his wife follow her husband in mourning a kindly step-grandmother-in-law—lesser-attainment mourning has no principle of derivation in such cases. Yu Weizhi added that not only does the son not follow his mother in mourning her kin—the grandson does not follow his father in mourning the foster mother either. From this it is clear that no mourning is due to a kindly grandmother. Even so, grief within the household cannot be treated like an ordinary death. When a father completes the second and third mourning anniversaries, sons receive callers; the two princes' sons should likewise, on the day they don full mourning, wear only a single layer of plain dress for one day to receive condolences." The court ruled: With both princes far from the capital, their heirs should preside over the sacrifices." Zhou She further noted that the Rites prescribe a white hemp cap with black trim as the mourning headwear of the lord's patrilineal descendants. The heirs' dress should therefore differ from everyday wear: plain fine cotton with silk collar and sash, and no music for three years. The Rites and Spring and Autumn Annals also hold that a concubine mother does not receive perpetual sacrifice—meaning unless the throne has so ordered. Grand Princess Dowager Wu had received imperial appointment and Ancheng's full ritual rank, so her spirit tablet should enter the ancestral temple and remain until five generations had passed. Grand Princess Dowager Chen's rank was equally exalted, yet because the grateful grandson owed no mourning, her spirit logically could not receive continuing temple sacrifice—father sacrifices, grandson does not: this accords with the classics." Emperor Wu accordingly directed the ritual specialists to debate mourning owed a prince's foster mother. Yun argued that under the Song Five-Garment code princes mourned nursing mothers per the ritual category of a concubine who had shown them special kindness—lesser-attainment mourning. He cited the Zengzi Asked, in which Ziyou asks whether mourning a foster mother as one would a mother is ritually correct. Confucius answers that it is not ritual. In antiquity a boy had an outside tutor and an inside foster mother appointed by the ruler to instruct him—what mourning obligation could apply? Zheng Xuan comments that this refers specifically to a ruler's heir. If even a feudal lord's son owes no mourning, it follows that an imperial prince owes none either. The Mourning Garments classic also states that a nobleman's son mourns a concubine who has shown him special kindness. The commentary glosses "nobleman's son" as the son of a nobleman. Zheng Xuan, citing the Inner Rules, limits the three mothers to ministers and grand officers. By extension, foster-mother mourning applies neither above to heirs of the five ranks nor below to sons of the three grades of scholar-officials. If mourning applies only up to grand officers, feudal lords' sons already owe none—how much less should it bind imperial princes? He urged deleting the rule to correct the errors of earlier dynasties. Emperor Wu disagreed, explaining that the Rites distinguish three kinds of foster mother: first, when a concubine's son lacks a mother, a childless concubine raises him by royal appointment as mother and son—three years of mourning, the qi-cui chapter's "foster mother like a mother. Second, when a principal wife's son lacks a mother, a concubine raises him with utmost loving care; though the affection may be equal, a concubine has no standing as mother to a principal wife's son, yet the obligation is weighty—hence lesser-attainment mourning. The lesser-attainment chapter says "concubine who showed kindness" rather than "foster mother" to distinguish this from the three-year case. Third, when the son does have a mother, one selects a woman of humble rank to attend him—equivalent to a tutor or guardian, yet not without affection—hence the title foster mother as well. Since tutor and guardian owe no mourning, this third kind of foster mother owes none either. The Inner Rules state: "Choose from among the palace women those who are suitable and appoint one as the child's tutor." Next comes the foster mother, then the guardian mother. This is the explicit wording of the text. Here "choosing among the mothers" means selecting women to fill these three roles—not taking a brother's mother. How do we know this? If one meant a brother's mother who already had borne a son, she would be the senior concubine. A senior concubine enjoys special ritual status—how could a junior concubine who had already borne a son be demoted to guardian mother? That is impossible. For a household with many brothers, one might argue it possible; but for a first-born son, should all three mothers be absent from the start? From this it is clear that the Inner Rules' "various mothers" means the three appointed mothers, not a brother's mother. Ziyou's question concerned the tutor-and-guardian foster mother, not the three-year or lesser-attainment types. Hence the Master's answer—does it not prove that the tutor-and-guardian foster mother owes no mourning? Zheng Xuan failed to distinguish the three types, conflating them in his commentary and applying the no-mourning rule to "concubine who showed kindness"—from this later scholars fell into error. Where the classic says "nobleman's son," the rule begins with grand officers; if grand officers are included, ranks above them are included a fortiori. Hence the commentary: "nobleman's son means the son of a noble." The term "noble" in summary embraces all ranks. Classic and commentary illuminate each other, showing that the rule of kindly nurture applies through grand officers and above. The Song rule did not violate ritual intent; to abolish it now would be rash." Yun and his colleagues then petitioned to revise the rule: when a principal wife's son, after his mother's death, was raised by his father's concubine, he should mourn five months—noble and commoner alike—as permanent law.
30
後為尚書左丞，卒於始興內史。 子壽傳父業，明三禮，位尚書祠部郎，曲阿令。
He later served as Left Assistant Director of the Secretariat and died in office as Interior Minister of Shixing. His son Shou inherited his father's scholarship, mastered the Three Rites, and served as Director of Sacrificial Affairs and magistrate of Qu'e.
31
卞華字昭岳，濟陰宛句人，晉驃騎將軍壼六世孫也。 父倫之，齊給事中。
Bian Hua, courtesy name Zhaoyue, came from Wanjuan in Jiyin commandery and was the sixth-generation descendant of Jin's Cavalry General Bian. His father Lunzhi was an Attendant Within the Yellow Gates under the Qi.
32
華幼孤貧好學，年十四，召補國子生，通周易。 及長，遍習五經，與平原明山賓、會稽賀瑒同業友善。 梁天監中，為安成王功曹參軍，兼五經博士，聚徒教授。 華博涉有機辯，說經析理，為當時之冠。 江左以來，鍾律絕學，至華乃通焉。 位尚書儀曹郎，吳令，卒。
Orphaned and poor as a youth, Hua loved learning; at fourteen he was enrolled as a National University student and mastered the Book of Changes. As an adult he studied all five classics and formed close friendships with Ming Shanbin of Pingyuan and He Chang of Kuaiji. During the Tianjian era he served as Merit Officer Secretary to the Prince of Ancheng, also held a Five Classics doctorate, and gathered students to teach. Broadly learned and sharp in debate, he was regarded as the foremost exegete of his day. Since the southward move of the court, the study of pitch pipes and bell tuning had died out; Hua revived it. He served as Director of Court Ritual in the Secretariat and magistrate of Wu, and died in office.
33
崔靈恩，清河東武城人也。 少篤學，遍習五經，尤精三禮、三傳。 仕魏為太常博士。 天監十三年歸梁，累遷步兵校尉，兼國子博士。 靈恩聚徒講授，聽者常數百人。 性拙樸，無風采，及解經析理，甚有精緻，都下舊儒咸稱重之。 助教孔僉尤好其學。 靈恩先習左傳服解，不為江東所行，乃改說杜義。 每文句常申服以難杜，遂著左氏條義以明之。 時助教虞僧誕又精杜學，因作申杜難服以答靈恩，世並傳焉。 僧誕會稽余姚人，以左氏教授，聽者亦數百人。 該通義例，當世莫及。
Cui Lingen was a native of Dongwucheng in Qinghe commandery. From youth he studied diligently, mastered all the Five Classics, and was especially proficient in the Three Rites and the Three Commentaries. In Wei he held the post of erudite at the Directorate of Ceremonies. In the thirteenth year of Tianjian (514) he defected to Liang and rose through successive appointments to infantry commandant, concurrently serving as erudite at the Imperial University. Lingen gathered students to lecture, and his audience often numbered several hundred. Plain and unassuming in manner, without graceful presence, he nevertheless expounded the classics with rare subtlety, and the established scholars of the capital all held him in high regard. The assistant instructor Kong Qian was especially devoted to his teachings. Lingen had first studied the Zuo Commentary according to Fu Yan's commentary, but since that tradition was not accepted east of the Yangtze, he switched to teaching Du Yu's interpretation. In every passage he would invoke Fu Yan to challenge Du Yu, and accordingly wrote his Itemized Expositions on the Zuo Tradition to set out his views. At that time the assistant instructor Yu Sengdan was also a master of Du Yu's school; he wrote Invoking Du to Challenge Fu in reply to Lingen, and both works circulated widely. Sengdan was from Yuyao in Kuaiji; he taught the Zuo Commentary, and his audience likewise numbered several hundred. Thoroughly versed in ritual precedent, he had no peer in his generation.
34
先是儒者論天，互執渾蓋二義，論蓋不合渾，論渾不合蓋。 靈恩立義，以渾蓋為一焉。
Earlier, when Confucian scholars debated cosmology, they clung respectively to the theories of the celestial sphere and the domed canopy—proponents of one rejected the other outright. Lingen proposed a unified theory, treating the sphere and canopy models as one and the same.
35
出為長沙內史，還除國子博士，講眾尤盛。 又出為桂州刺史，卒官。
He served as interior magistrate of Changsha, then returned to appointment as erudite at the Imperial University, where his lectures drew an especially large following. He was later posted as governor of Guizhou and died in that office.
36
靈恩集注毛詩二十二卷，集注周禮四十卷，制三禮義宗三十卷，左氏經傳義二十二卷，左氏條例十卷，公羊、谷梁文句義十卷。
Lingen's works included collected commentaries on the Mao Odes (22 fascicles) and the Rites of Zhou (40 fascicles), Essential Meanings of the Three Rites (30 fascicles), Meanings of the Zuo Classic and Commentary (22 fascicles), Items on the Zuo Tradition (10 fascicles), and Explications of Text and Meaning for the Gongyang and Guliang (10 fascicles).
37
孔僉，會稽山陰人，少師事何胤，通五經，尤明三禮、孝經、論語。 講說並數十遍，生徒亦數百人。 三為五經博士，後為海鹽、山陰二縣令。 僉儒者不長政術，在縣無績。 太清亂，卒於家。
Kong Qian, a native of Shanyin in Kuaiji, studied under He Yin in his youth, mastered the Five Classics, and was especially accomplished in the Three Rites, the Classic of Filial Piety, and the Analects. He lectured through each text dozens of times, and his students numbered several hundred. He served three terms as erudite of the Five Classics and later became magistrate of Haiyan and Shanyin counties. As a scholar, Qian had no gift for administration and left no mark in either county. During the Taiping upheaval he died at home.
38
子淑玄，頗涉文學，官至太學博士。 僉兄子元素又善三禮，有盛名，早卒。
His son Shuxuan was fairly accomplished in letters and rose to erudite of the Grand Academy. Qian's nephew Yuansu was also accomplished in the Three Rites, enjoyed great renown, and died young.
39
盧廣，范陽涿人，自雲晉司空從事中郎諶之後也。 少明經，有儒術。 天監中歸梁，位步兵校尉，兼國子博士。 遍講五經。 時北來人儒學者有崔靈恩、孫詳、蔣顯並聚徒講說，而音辭鄙拙； 唯廣言論清雅，不類北人。 僕射徐勉兼通經術，深相賞好。 後為尋陽太守、武陵王長史，卒官。
Lu Guang, a native of Zhuo in Fanyang, claimed descent from Lu Shen, supervisor of the masters of writing under the Jin Minister of Works. From youth he was versed in the classics and trained in Confucian scholarship. During the Tianjian era he came over to Liang, serving as infantry commandant and concurrent erudite at the Imperial University. He lectured on all five classics. At the time the northern scholars Cui Lingen, Sun Xiang, and Jiang Xian all gathered students to lecture, but their speech was coarse and awkward; only Guang spoke with an elegance that did not sound northern at all. Vice Director Xu Mian, himself versed in the classics, held him in deep esteem. He later served as governor of Xunyang and senior aide to the Prince of Wuling, and died in office.
40
沈峻字士嵩，吳興武康人也。 家世農夫，至峻好學。 與舅太史叔明師事宗人沈麟士，在門下積年，晝夜自課。 睡則以杖自擊，其篤志如此。 遂博通五經，尤長三禮。 為兼國子助教。 時吏部郎陸倕與僕射徐勉書薦峻曰：「凡聖賢所講之書，必以周官立義，則周官一書，實為群經源本。 此學不傳，多歷年世。 北人孫詳、蔣顯亦經聽習，而音革楚、夏，故學徒不至； 唯助教沈峻特精此書，比日時開講肆，群儒劉岩、沈宏、沈熊之徒，並執經下坐，北面受業，莫不嘆服，人無間言。 弟謂宜即用此人，令其專此一學，周而復始，使聖人正典廢而更興。」 勉從之。 奏峻兼五經博士，于館講授，聽者常數百人。 及中書舍人賀琛奉敕撰梁官，乃啟峻及孔子驅補西省學士，助撰錄。 書成，入兼中書通事舍人。 出為武康令，卒官。
Shen Jun, courtesy name Shisong, was a native of Wukang in Wuxing commandery. His family had been farmers for generations; Jun was the first to take up serious study. Together with his maternal uncle Taishi Shuming, he studied under their kinsman Shen Linshi, spending years as his disciple and setting himself lessons day and night. When drowsiness overtook him he would strike himself with a staff—such was the depth of his resolve. He came to master all five classics and was especially accomplished in the Three Rites. He was appointed concurrent assistant instructor at the Imperial University. At that time Lu Chui of the Ministry of Personnel and Vice Director Xu Mian wrote to recommend Jun, saying: "In whatever the sages expounded, the Offices of Zhou served as the foundation of meaning; that book is truly the source of all the classics. This tradition had gone untaught for many generations. The northerners Sun Xiang and Jiang Xian had studied it as well, but their accents mingled Chu and northern speech, so students stayed away; only Assistant Instructor Shen Jun was truly master of this text; of late he has opened his lecture hall, and scholars such as Liu Yan, Shen Hong, and Shen Xiong all sit below with texts in hand, facing north to receive his teaching—everyone admires him without dissent. Your humble servant believes he should be put in charge of this field alone, teaching it in cycles until the sage's orthodox canon, long neglected, flourishes again." Xu Mian acted on the recommendation. Jun was appointed concurrent erudite of the Five Classics and lectured at the Academy, drawing audiences of several hundred. When He Chen of the Secretariat received orders to compile the Liang official statutes, he nominated Jun and Kong Ziqu as Western Section scholars to assist in the work. When the compilation was finished he was appointed concurrent communications attendant of the Secretariat. He was posted as magistrate of Wukang and died in that office.
41
傳峻業者，又有吳郡張及、會稽孔子雲，官皆至五經博士、尚書祠部郎。
Those who carried on Jun's teaching included Zhang Ji of Wu commandery and Kong Ziyun of Kuaiji; both rose to erudite of the Five Classics and director of the Ministry of Rites.
42
太史叔明，吳興烏程人，吳太史慈後也。 少善莊、老，兼通孝經、論語、禮記，尤精三玄。 每講說，聽者常五百餘人。 為國子助教。 邵陵王綸好其學，及出為江州，擕叔明之鎮。 王遷郢州，又隨府，所至輒講授，故江外人士皆傳其學。 峻子文阿。
Taishi Shuming, a native of Wucheng in Wuxing, was a descendant of the Wu general Taishi Ci. In youth he excelled at Zhuangzi and Laozi, and also mastered the Classic of Filial Piety, the Analects, and the Book of Rites, with particular depth in the Three Profound texts. Whenever he lectured, his audience commonly exceeded five hundred. He served as assistant instructor at the Imperial University. Prince Shaoling of Ling favored his learning; when the prince was posted to Jiangzhou, he took Shuming with him to his jurisdiction. When the prince moved to Yingzhou, Shuming followed again; wherever they went he lectured, and scholars south of the Yangtze all carried on his teaching. Jun's son was Shen Wena.
43
文阿字國衛，性剛強，有膂力。 少習父業，研精章句。 祖舅太史叔明、舅王慧興並通經術，而文阿頗傳之。 又博采先儒異同，自為義疏。 通三禮、三傳，位五經博士。 梁簡文引為東宮學士。 及撰長春義記，多使文阿撮異聞以廣之。
Wena, courtesy name Guowei, was stubborn by nature and powerfully built. In youth he studied his father's craft and pursued close analysis of textual divisions. His maternal grandfather Taishi Shuming and his uncle Wang Huixing were both versed in the classics, and Wena absorbed much of their learning. He also surveyed the agreements and disagreements of earlier scholars and composed his own exegetical commentary. He mastered the Three Rites and the Three Commentaries and was appointed erudite of the Five Classics. Emperor Jianwen of Liang appointed him an academician of the Eastern Palace. When compiling the Record of Meaning of the Everlasting Spring, he had Wena gather unusual accounts to expand the work.
44
及陳武帝受禪，文阿輒棄官還武康，帝大怒，發使往誅之。 時文阿宗人沈恪為郡，請使者寬其死，即面縛鎖頸，致於上前。 上視而笑之，曰：「腐儒復何為者。」 遂赦之。
When Emperor Wu of Chen took the throne, Wena immediately resigned and returned to Wukang; the emperor was furious and sent agents to put him to death. At the time Wena's kinsman Shen Ke was prefect; he pleaded with the envoy to spare him, had him bound and collared, and presented him before the emperor. The emperor looked at him and laughed. "What harm can a pedantic scholar do?" He then pardoned him.
45
武帝崩，文阿與尚書左丞徐陵、中書舍人劉師知等，議大行皇帝靈座俠禦衣服之制，語在師知傳。 及文帝即位，克日謁廟，尚書左丞庾持奉詔遣博士議其禮。 文阿議曰：
When Emperor Wu died, Wena joined Left Assistant Director Xu Ling, Secretariat Gentleman Liu Shizhi, and others in deliberating the regulations for the late emperor's catafalque, escort carriage, and mourning garments—the details appear in Shizhi's biography. When Emperor Wen ascended the throne, a day was set for his temple visit; Left Assistant Director Yu Chi, by imperial order, sent the erudites to deliberate the proper ritual. Wena submitted his opinion, saying:
46
人物推移，質文殊軌，聖賢因機而立教，王公隨時以適宜。 夫千人無君，不敗則亂，萬乘無主，不危則亡。 當隆周之日，公旦叔父，呂、召爪牙，成王在喪，禍幾覆國。 是以既葬便有公冠之儀，始殯受麻冕之策，斯蓋示天下以有主，慮社稷之艱難。 逮乎末葉從橫，漢承其弊，雖文、景刑厝，而七國連兵，或踰月即尊，或崩日稱詔，此皆有為而為之，非無心於禮制也。 今國諱之日，雖抑哀於璽紱之重，猶未序於君臣之儀。 古禮，朝廟退坐正寢，聽群臣之政。 今皇帝拜廟還，宜禦太極前殿，以正南面之尊，此即周康在朝，一二臣衛者也。
As times change, substance and form diverge; sages tailor their teaching to circumstance, and rulers adjust ritual to the needs of the age. A thousand men without a ruler will either collapse or fall into chaos; an empire without a sovereign will either teeter or perish. In the height of the Zhou, the Duke of Zhou served as regent uncle, the Dukes of Lü and Shao as his strong right hand; yet while King Cheng was in mourning, the realm nearly fell. Hence, immediately after burial came the ceremony of assuming the ducal cap; at the first encoffinment the heir received the hemp cap and court robe—rituals meant to show the realm that a ruler was in place, lest the state founder in crisis. By the late age of turmoil, Han inherited the disorder; though Emperors Wen and Jing eased punishments, the seven states still rose in arms; some heirs took the throne within a month, others proclaimed edicts on the very day of the late emperor's death—all deliberate acts, not indifference to ritual. Today, on the day of national mourning, though private grief must yield to the weight of the imperial succession, the order between sovereign and subject has not yet been established. According to ancient ritual, after worship at the ancestral temple the ruler withdrew to the main hall to receive reports on state affairs from his ministers. When the emperor returns from the temple, he should take his seat in the Hall of the Supreme Ultimate to affirm his authority as ruler facing south—just as King Kang held court with a few ministers at his side.
47
其壤奠之節，周禮以玉作贄，公侯以珪，子男執璧，此以玉作瑞也。 奠贄竟，又復致享，天子以璧，王后用琮。 秦燒經典，威儀散滅，叔孫通定禮，尤失前憲，奠贄不珪，致享無帛，公王同璧，鴻臚奏賀。 若此數事，未聞于古，後相沿襲，至梁行之。 夫稱觴奉壽，家國大慶，四廂雅樂，歌奏歡欣。 今君臣吞哀，兆庶抑割，豈同於惟新之禮乎？ 且周康賓稱奉珪，無萬壽之獻，此則前准明矣。 愚以今坐正殿，止行薦璧之儀，無賀酒之禮。 謹撰謁廟還升正寢、群臣陪薦儀注如別。 詔可施行。 尋遷通直散騎常侍，兼國子博士，領羽林監。 仍令於東宮講孝經、論語。 天嘉中卒，贈廷尉卿。 所撰儀禮八十餘條，春秋、禮記、孝經、論語義記七十餘卷，經典大義十八卷，並行于時。 儒者多傳其學。
As for the soil-offering ceremony, the Rites of Zhou prescribe jade tribute: dukes and marquises present the gui, viscounts and barons the bi—jade serving as the token of allegiance. After the tribute offering came a further presentation: the Son of Heaven used the bi, the queen the cong. When Qin burned the classics, ceremonial order collapsed; when Shusun Tong codified the rites, he departed especially far from antiquity—tribute without gui, presentations without silk, princes and kings sharing the same bi, and the Grand Herald offering congratulations. Such practices are unknown in antiquity; later ages inherited them, and Liang still observes them. Raising the cup to wish long life is the great celebration of state and house, with elegant music in the four wings and songs of rejoicing. Now lord and ministers swallow their grief, and the people restrain their mourning—how can this resemble a ceremony of renewal? Moreover, at King Kang's investiture the guest offered the gui but made no presentation wishing ten thousand years of life—the ancient precedent is clear. I submit that today, when the emperor takes his seat in the main hall, only the presentation of the bi should be performed, without the congratulatory wine ritual. I respectfully submit separate regulations for the emperor's return from the temple, his ascent to the main hall, and the ministers' attendant presentation, as attached. An edict approved his proposal for implementation. He was soon promoted to regular attendant of the Unified Transmission, concurrent erudite at the Imperial University, and supervisor of the Feathered Forest Guard. He was also ordered to lecture on the Classic of Filial Piety and the Analects at the Eastern Palace. He died during the Tianjia era (560–566) and was posthumously appointed Minister of Justice. His writings included over eighty articles on ceremonial rites, over seventy fascicles of recorded meanings on the Spring and Autumn, Book of Rites, Classic of Filial Piety, and Analects, and eighteen fascicles on great principles of the classics—all widely circulated in his day. Most Confucian scholars of the age carried on his teaching.
48
孔子驅，會稽山陰人也。 少孤貧好學，耕耘樵采，常懷書自隨，役閑則誦讀，勤苦自勵，遂通經術。 尤明古文尚書，為兼國子助教，講尚書四十遍，聽者常數百人。 為西省學士，助賀琛撰錄，書成，兼司文侍郎，不就。 累遷兼中書通事舍人，加步兵校尉。 梁武帝撰五經講疏及孔子正言，專使子驅檢閱群書以為義證。 事竟，敕子驅與右衛朱異、左丞賀琛于士林館遞日執經。 後加通直正員郎，卒官。
Kong Ziqu was a native of Shanyin in Kuaiji. Orphaned and poor as a youth, he loved learning; while farming and gathering firewood he kept books with him and read whenever work paused, driving himself through hardship until he mastered the classics. He was especially accomplished in the ancient-text Book of Documents; as concurrent assistant instructor at the Imperial University he lectured through the Documents forty times, drawing audiences of several hundred. He served as a Western Section scholar, assisting He Chen in the compilation; when the work was finished he was offered the concurrent post of vice director of the Bureau of Documents but declined it. He rose through successive appointments to concurrent communications attendant of the Secretariat, with the added rank of infantry commandant. When Emperor Wu of Liang composed his expository works on the Five Classics and the Correct Words of Confucius, he specially assigned Ziqu to collate the corpus of books as textual evidence. When the project was finished, an edict ordered Ziqu, together with Zhu Yi of the Right Guards and Left Assistant Director He Chen, to lecture on the classics in rotation at the Scholar Grove Hall. He was later promoted to regular gentleman of the direct and unbent and died in office.
49
子驅凡著尚書義二十卷，集注尚書三十卷，續朱異集注周易一百卷，續何承天集禮論一百五十卷。
Ziqu wrote twenty fascicles of meanings on the Book of Documents, thirty fascicles of collected commentary on the Documents, a hundred fascicles continuing Zhu Yi's commentary on the Book of Changes, and a hundred fifty fascicles continuing He Chengtian's collected discussions on the Rites.
50
皇侃，吳郡人，青州刺史皇象九世孫也。 少好學，師事賀瑒，精力專門，盡通其業，尤明三禮、孝經、論語。 為兼國子助教，于學講說，聽者常數百人。 撰禮記講疏五十卷。 書成奏上，詔付秘閣。 頃之，召入壽光殿說禮記義，梁武帝善之，加員外散騎侍郎。
Huang Kan was a native of Wu commandery, a ninth-generation descendant of Huang Xiang, who had served as regional inspector of Qing province. From youth he loved learning. He studied under He Chen, poured his energy into a single discipline until he had mastered it, and was especially accomplished in the Three Rites, the Classic of Filial Piety, and the Analects. As concurrent assistant instructor at the Imperial University he lectured at the academy, drawing audiences of several hundred. He wrote fifty fascicles of lectures and subcommentary on the Book of Rites. When the work was complete he submitted it to the throne, and an edict ordered it placed in the imperial archive. Soon afterward he was summoned to the Hall of Everlasting Light to expound the Book of Rites. Emperor Wu of Liang was pleased and promoted him to supernumerary gentleman of the scattered cavalry.
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侃性至孝，常日限誦孝經二十遍，以擬觀世音經。 丁母憂還鄉里，平西邵陵王欽其學，厚禮迎之。 及至，因感心疾卒。 所撰論語義、禮記義，見重于世，學者傳焉。
Kan was profoundly filial by nature; each day he set himself twenty recitations of the Classic of Filial Piety, treating it as his counterpart to the Scripture of Guanyin. After his mother's mourning he returned to his home village. The Prince of Shaoling, Pacifier of the West, admired his scholarship and received him with lavish courtesy. When he arrived, he died of a heart ailment brought on by the occasion. His meanings on the Analects and the Book of Rites were highly regarded in his time, and scholars handed them down.
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沈洙字弘道，吳興武康人也。 祖休季，梁余杭令。 父山卿，梁國子博士、中散大夫。
Shen Zhu, styled Hongdao, came from Wukang in Wuxing. His grandfather Xiuji had been magistrate of Yuhang under the Liang. His father Shanqing had been a Liang erudite of the imperial university and gentleman of the scattered cavalry.
53
洙少方雅好學，不妄交遊。 通三禮、春秋左氏傳。 精識強記，五經章句，諸子史書，問無不答。 仕梁為尚書祠部郎，時年蓋二十餘。 大同中，學者多涉獵文史，不為章句，而洙獨積思經術，吳郡朱異、會稽賀琛甚嘉之。 及異、琛于士林館講制旨義，常使洙為都講。 侯景之亂，洙竄于臨安，時陳文帝在焉，親就習業。 及陳武帝入輔，除國子博士，與沈文阿同掌儀禮。 武帝受禪，加員外散騎常侍，位揚州別駕從事史，大匠卿。 有司奏：「建康令沈孝軌門生陳三兒牒稱，主人翁靈柩在周，主人奉使關右，因欲迎喪，久而未反。 此月晦即是再周，主人弟息見在此者，為至月末除靈，內外即吉？ 為待主人還情禮申竟？」 以事諮左丞江德藻。 德藻議謂：「王衛軍云：'久喪不葬，唯主人不變，其餘親各終月數而除。 '此蓋引禮文論在家內有事故未得葬者耳。 孝軌既在異域，雖已迎喪，還期無指，諸弟若遂不除，永絕昏嫁，此於人情，或未為允。 中原淪陷以後，理有事例，宜諮沈常侍詳議。」 洙議曰：「禮有變正，又有從宜。 禮小記云：'久而不葬者，唯主喪者不除，其餘以麻終月數者，除喪則已。 '注云：'其餘謂傍親。 '如鄭所解，眾子皆應不除，王衛軍所引，此蓋禮之正也。 但魏氏東關之役，既失亡屍柩，葬禮無期，時議以為禮無終身之喪，故制使除服。 晉氏喪亂，或死於虜庭，無由迎殯，江左故復申明其制。 李胤之祖，王華之父，並存亡不測，其子制服，依時釋衰，此並變禮之宜也。 孝軌雖因奉使便欲迎喪，而還期未克，宜依東關故事，在此者並應釋除衰麻，毀靈祔祭； 若喪柩得還，別行改葬之禮。 自天下寇亂，西朝傾覆，若此之徒，諒非一二，寧可喪期無數，而弗除衰服？ 朝廷自應為之限制，以義斷恩。」 德藻依洙議。 奏可。
From youth Zhu was upright and refined, devoted to learning, and cautious in friendship. He mastered the Three Rites and the Zuo Commentary to the Spring and Autumn Annals. His understanding was sharp and his memory formidable; on the Five Classics, the masters, and the histories, there was no question he could not answer. Under the Liang he served as director of the Bureau of Sacrifices in the Masters of Writing when he was barely past twenty. During the Datong era most students ranged through literature and history without doing close textual work, but Zhu alone devoted himself to classical learning. Zhu Yi of Wu and He Chen of Kuaiji greatly admired him. When Yi and Chen lectured on the imperially directed meanings at the Scholar Grove Hall, Zhu was regularly appointed chief expounder. During Hou Jing's rebellion Zhu took refuge at Lin'an, where Chen Wendi was then residing and came in person to study under him. When Chen Wudi entered the capital as regent, Zhu was appointed erudite of the imperial university and, together with Shen Wen'a, oversaw ceremonial regulations. When the Emperor received the abdication, Zhu was made supernumerary regular attendant of the scattered cavalry, served as aide in the Yangzhou separate office, and was appointed grand director of works. The relevant office memorialized: "Shen Xiaogui, magistrate of Jiankang, had a student named Chen San'er who submitted a petition stating that his master's father's coffin was in Zhou, that the master had been sent on mission to the region west of the passes and wished to bring the coffin home, but had long failed to return. The end of this month marks the second anniversary of the death. Should the master's younger brother and son who are present remove the spirit tablet at month's end and observe auspicious dress within and without the household? Or should they wait until the master returns and the full propriety of mourning feeling can be observed?" The matter was referred to Left Vice Director Jiang Dezao for deliberation. Dezao argued: "Wang Weijun said, 'When mourning is long unburied, only the chief mourner does not change his garments; the other relatives each complete the month-count and remove mourning. That passage cites ritual text to discuss those at home who, because of some affair, have not yet been able to bury the dead. Xiaogui is in a foreign land. Though he has already sent to bring back the coffin, no date of return is in sight. If his younger brothers never remove mourning, they will be barred from marriage forever—which may not be acceptable in human feeling. Since the fall of the Central Plains there have been precedents in principle; Regular Attendant Shen should be consulted for a detailed ruling." Zhu argued: "The rites have their orthodox form and also adaptation to what is fitting. The Record of Smaller Matters in Rites says, 'When mourning is long unburied, only the chief mourner does not remove mourning; the rest, when the hemp month-count is completed, remove mourning and that is all.' The commentary says, 'The rest means collateral kin.' As Zheng interprets it, all the sons should not remove mourning; what Wang Weijun cited is the orthodox rule of the rites. But at Wei's eastern-pass campaign, when corpse and coffin were lost and burial had no fixed date, contemporaries held that the rites provide no mourning for a lifetime, and regulations were therefore made to remove mourning garments. During Jin's turmoil some died in the northern courts with no means to bring the coffin home; south of the Yangtze the regulation was therefore clarified again. Li Yin's grandfather and Wang Hua's father were both of uncertain fate; their sons donned mourning and released the hemp garments at the proper time—these are all cases of adapting the rites to circumstance. Though Xiaogui, while on mission, wished to bring back the coffin, the date of return is not yet fixed. One should follow the eastern-pass precedent: those present should all remove the hemp garments, destroy the spirit seat, and perform the attached sacrifice; if the coffin can be brought back, a separate ceremony of reburial should be performed. Since the realm fell into turmoil and the western court collapsed, such cases surely number more than one or two. How can mourning go on without limit while mourners never remove their garments? The court itself should set limits, cutting affection by right." Dezao adopted Zhu's argument. The memorial was approved.
54
文帝即位，累遷光祿卿，侍東宮讀。 廢帝嗣位，曆尚書左丞，衡陽王長史，行府國事。 梁代舊律，測囚之法，日一上，起自晡鼓，盡於二更。 及比部郎範泉刪定律令，以舊法測立時久，非人所堪，分其刻數，日再上。 廷尉以為新制過輕，請集八座丞郎並祭酒孔奐、行事沈洙五舍人會尚書省詳議。 時宣帝錄尚書，集眾議之。 都官尚書周弘正議曰：「凡小大之獄，必應以情，政言依准五聽，驗其虛實，豈可令恣考掠，以判刑罪。 且測人時節，本非古制，近代以來，方有此法。 起自晡鼓，迄於二更，豈是常人所能堪忍？ 所以重械之下，危墮之上，無人不服，誣枉者多。 朝晚二時，同等刻數，進退而求，於事為衷。 若謂小促前期數，致實罪不服，如復時節延長，則無愆妄款。 且人之所堪，既有強弱，人之立意，固亦多途。 至如貫高榜笞刺爇，身無完者，戴就熏針並極，困篤不移，豈關時刻長短，掠測優劣？ 夫'與殺不辜，寧失不經'，'罪疑惟輕，功疑惟重'。 斯則古之聖王，垂此明法。 愚謂依範泉著制為允。」 洙議曰：「夜中測立，緩急易欺，兼用晝漏，於事為允。 但漏刻賒促，今古不同。 漢書律曆，何承天、祖沖之、祖暅之父子漏經，並自關鼓至下鼓、自晡鼓至關鼓，皆十三刻，冬夏四時不異。 若其日有長短，分在中時前後。 今用梁末改漏，下鼓之後，分其短長； 夏至之日各十七刻，冬至之日各十二刻。 廷尉今牒以時刻短促，致罪人不款。 愚意願去夜測之昧，從晝漏之明，斟酌今古之間，參會二漏之義，舍秋冬之少刻，從夏日之長晷，不問寒暑，並依今之夏至，朝夕上測各十七刻。 比之古漏，則一上多昔四刻，即用今漏，則冬至多五刻。 雖冬至之時，數刻侵夜，正是少日，於事非疑。 庶罪人不以漏短而為捍，獄囚無以在夜而致誣。 求之鄙意，竊謂為宜依範泉前制。」 宣帝曰：「沈長史議得中，宜更博議。」 左丞宗元饒議曰：「沈議非頓異範，正是欲使四時均其刻數。 請寫還刪定曹詳改前制。」 宣帝依事施行。
When Wendi came to the throne, Zhu rose through successive appointments to Minister of the Household and lectured in attendance in the eastern palace. When the Deposed Emperor succeeded, Zhu served as left vice director of the Masters of Writing, chief clerk to the Prince of Hengyang, and acting administrator of the prince's establishment. Under the Liang's old statutes, prisoners were pressed for confession once a day, from the twilight drum until the second watch. When Fan Quan of the Bureau of Review revised the statutes and ordinances, finding the old method too long for human endurance, he divided the clepsydra marks and made interrogation twice a day. The court tribunal held the new regulation too lenient and requested that the eight chief ministers, directors and vice directors, together with libationer Kong Huan, acting officer Shen Zhu, and the five attendants meet at the Masters of Writing office for detailed deliberation. At that time Emperor Xuan was recorder of the Masters of Writing and convened the assembly to debate the matter. Director of Punishments Zhou Hongzheng argued, "Cases great and small must follow the facts, apply the Five Hearings, and test truth and falsehood—how can guilt be fixed wholly by torture in examination? Moreover the hours for interrogation under torture are not ancient; only in recent times has this method existed. From the afternoon drum to the second watch—is that something ordinary men can endure? Hence under heavy fetters and on the brink of collapse, none fails to submit, and wrongful convictions are many. Morning and evening sessions with equal clepsydra marks, weighed together, strike the right balance. If shortening the earlier period makes the truly guilty refuse to confess, extending the hours would leave no false confessions. Moreover endurance differs by strength, and men's resolve follows many paths. Guan Gao was flogged, branded, and burned until no part of his body was whole; Dai Jiu was smoked with needles to the utmost yet would not yield—what has that to do with the length of the hours or the severity of interrogation? Rather than kill the innocent, better to let the guilty go unpunished'; 'when guilt is doubtful, lean light; when merit is doubtful, lean heavy. Such is the clear law the ancient sage kings handed down. I hold that following Fan Quan's regulations is acceptable." Zhu argued, "Night interrogation is easy to abuse; using the day clepsydra as well is acceptable. But clepsydra periods differ in length between past and present. In the Han shu on calendrics and the clepsydra classics of He Chengtian, Zu Chongzhi, and the Hui father and son, from gate drum to lower drum and from afternoon drum to gate drum are all thirteen marks, alike through the four seasons. If the day was long or short, the division fell before or after midday. Now the revised clepsydra of late Liang is used: after the lower drum the short and long periods are divided; on the summer solstice each period has seventeen marks, on the winter solstice twelve. The court tribunal's memorial says that because the time marks were too short, the prisoners did not confess. My intent is to end night interrogation and use the day clepsydra, weighing past and present and harmonizing both systems, setting aside autumn and winter's fewer marks and following summer's long daylight—regardless of season, following the present summer solstice with seventeen marks each for morning and evening interrogation. Compared with the ancient clepsydra, each session has four more marks than of old; using the present clepsydra, the winter solstice has five more marks. Although at the winter solstice several marks encroach on night, that is when days are shortest; there is no difficulty in the matter. May the guilty not resist because the clepsydra is short, and prisoners not suffer false conviction at night. In my humble view, it is acceptable to follow Fan Quan's former regulations." Emperor Xuan said, "Attendant Shen's argument hits the mean; hold a broader discussion." Left Vice Director Zong Yuanyao argued, "Attendant Shen's argument does not suddenly diverge from Fan's; he wishes to equalize mark counts through the four seasons. Let the memorial be sent back to the revision office to examine and amend the former regulations in detail." Emperor Xuan implemented the decision accordingly.
55
洙乙太建元年卒。
Zhu died in the first year of Taijian (569).
56
戚袞字公文，吳郡鹽官人也。 少聰慧，遊學都下，受三禮于國子助教劉文紹。 一二年中，大義略舉。 年十九，梁武帝敕策孔子正言並周禮、禮記義，袞對高第。 除揚州祭酒從事史。 就國子博士宋懷方質儀禮義。 懷方北人，自魏攜儀禮、禮記疏，秘惜不傳。 及將亡，謂家人曰：「吾死後，戚生若赴，便以儀禮、禮記義本付之，若其不來，即隨屍而殯。」 為儒者推許如此。
Qi Gun, styled Gongwen, came from Yanguan in Wu commandery. Clever from youth, he went to study in the capital and learned the Three Rites from Liu Wenshao, assistant instructor at the Imperial University. Within a year or two he had mastered the great principles in outline. At nineteen he sat for an imperial examination on the Correct Words of Confucius and the meanings of the Rites of Zhou and Book of Rites ordered by Emperor Wu of Liang, and placed at the top rank. He was appointed aide to the libationer of Yangzhou. He sought out Song Huaifang, erudite of the imperial university, to debate the meanings of the Ceremonial Rites. Huaifang was a northerner who had brought from Wei his subcommentaries on the Ceremonial Rites and Book of Rites and guarded them jealously, refusing to share them. When he was dying he told his family, "After my death, if young Qi comes, give him the original texts of my meanings on the Ceremonial Rites and Book of Rites; if he does not come, bury them with my body." Such was the esteem in which the scholarly community held him.
57
尋兼太學博士。 簡文在東宮，召袞講論。 又嘗置宴集玄儒之士，先命道學互相質難，次令中庶子徐摛馳騁大義，間以劇談。 摛辭辯從橫，難以答抗，諸儒懾氣。 時袞說朝聘義，摛與往復，袞精采自若，領答如流，簡文深加歎賞。
Soon afterward he was made concurrent erudite of the Imperial Academy. When Jianwen was crown prince he summoned Gun to lecture and debate. He also once held a banquet for eminent Confucian scholars, first having students of the classics debate one another, then setting Central Palace Attendant Xu Chi to range through great principles, interspersed with spirited repartee. Xu's rhetoric was fluent and resourceful, impossible to counter; the scholars were cowed into silence. Gun was then expounding the Audience and Embassy chapter; Xu debated back and forth with him, yet Gun remained composed and answered as if without effort. Jianwen admired him deeply.
58
敬帝立，為江州長史。 仍隨沈泰鎮南豫州。 泰之奔齊，逼袞俱行。 後自齊逃還。 又隨程文季于呂梁，軍敗入周，久之得歸。 卒於始興王府錄事參軍。
When Emperor Jing came to the throne, Gun was appointed chief clerk of Jiangzhou. He then followed Shen Tai to his posting as commander of South Yuzhou. When Tai fled to Qi, he forced Gun to accompany him. Later he escaped from Qi and made his way home. He again followed Cheng Wenji at Liangcheng; when the army was defeated he was taken into Zhou territory and only after a long interval was able to return home. He died while serving as recorder in the establishment of the Prince of Shixing.
59
袞于梁代撰三禮義記，逢亂亡失。 禮記義四十卷行於世。
During the Liang, Gun compiled recorded meanings on the Three Rites; the work was lost in the chaos of war. His Meaning of the Record of Rites, forty fascicles, circulated in the world.
60
鄭灼字茂昭，東陽信安人也。 幼聰敏，勵志儒學。 少受業於皇侃。 梁簡文在東宮，雅愛經術，引灼為西省義學士。 承聖中，為兼中書通事舍人。 仕陳，武帝、文帝時，累遷中散大夫，後兼國子博士，未拜卒。
Zheng Zhuo, styled Maozhao, was from Xin'an in Dongyang. Clever as a child, he devoted himself to Confucian learning. In youth he studied under Huang Kan. When Emperor Jianwen of Liang was crown prince, he loved the classics and brought Zhuo in as a scholar of righteousness in the Western Department. During the Chengsheng reign, he served concurrently as Master of Communications in the Secretariat. He served the Chen dynasty; under Emperors Wu and Wen he rose to Regular Attendant-in-Ordinary and was later also appointed Grandee of the National University, but died before he could take office.
61
灼性精勤，尤明三禮。 少時，嘗夢與皇侃遇於途，侃謂曰：「鄭郎開口。」 侃因唾灼口中，自後義理益進。 灼家貧，抄義疏以日繼夜，筆豪盡，每削用之。 常蔬食，講授多苦心熱，若瓜時，輒偃臥以瓜鎮心，起便讀誦，其篤志如此。
Zhuo was meticulous and diligent, especially expert in the Three Rites. Once in youth he dreamed he met Huang Kan on the road. Kan said, "Young Master Zheng, open your mouth. Kan then spat into Zhuo's mouth. From then on his mastery of doctrine deepened. Zhuo's family was poor. He copied commentaries night and day, and when his brush hairs wore out he would shave them down for reuse. He often ate only vegetables. Lecturing brought on heart fever; in melon season he would lie down and cool his heart with melon, then rise at once to read aloud—such was his devotion.
62
時有晉陵張崖、吳郡陸詡、吳興沈德威、會稽賀德基，俱以禮學自命。
At the time Zhang Ya of Jinling, Lu Xu of Wu, Shen Dewei of Wuxing, and He Deji of Kuaiji all styled themselves masters of ritual learning.
63
陸詡少習崔靈恩三禮義宗，梁時百濟國表求講禮博士，詔令詡行。 天嘉中，位尚書祠部郎。
Lu Xu had studied Cui Lingen's school of Three Rites in youth. During Liang, Baekje petitioned for a ritual lecturer, and Xu was ordered to go. During Tianjia he served as Secretary in the Directorate of Rites.
64
賀德基字承業，世傳禮學。 祖文發、父淹，仕梁俱為祠部郎，並有名當世。 德基少遊學都下，積年不歸，衣資罄乏，又恥服故弊，盛冬止衣夾襦褲。 嘗于白馬寺前逢一婦人，容服甚盛，呼德基入寺門，脫白綸巾以贈之。 仍謂曰：「君方為重器，不久貧寒，故以此相遺耳。」 問姓名，不答而去。 德基於禮記稱為精明，位尚書祠部郎。 雖不至大官，而三世儒學，俱為祠部郎，時論美其不墜。
He Deji, styled Chengye, came from a family that had transmitted ritual learning for generations. His grandfather Wenfa and father Yan had both served Liang as Rites Secretaries, each famous in his time. Deji studied in the capital as a youth and did not return for years. His clothes and funds ran out, yet he was ashamed to wear old garments—in deep winter he had only a lined jacket and trousers. Once before White Horse Temple he met a woman splendidly dressed. She called him inside the gate, removed her white silk cap, and gave it to him. She said, "You are destined for great things; your poverty will not last—so I give you this. He asked her name, but she did not answer and left. Deji was renowned for his mastery of the Record of Rites and served as Rites Secretary in the Secretariat. Though he never reached high office, three generations of his house had served as Rites Secretaries, and contemporaries praised that the tradition had not fallen.
65
全緩字弘立，吳郡錢唐人也。 幼受易於博士褚仲都，篤志研翫，得其精微。 陳太建中，位鎮南始興王府諮議參軍。 緩通周易、老、莊，時人言玄者咸推之。
Quan Huan, styled Hongli, was from Qiantang in Wu Commandery. In youth he studied the Book of Changes under Erudite Chu Zhongdu and mastered its subtle essence through devoted study. During Chen's Taijian reign he served as Advising Staff Officer to the Prince of Zhennan at the Xingxing palace. Huan mastered the Changes, Laozi, and Zhuangzi, and among practitioners of dark learning he was widely admired.
66
張譏字直言，清河武城人也。 祖僧寶，梁太子洗馬。 父仲悅，梁尚書祠部郎。
Zhang Ji, styled Zhiyan, was from Wucheng in Qinghe. His grandfather Sengbao had been Groom of the Eastern Palace under Liang. His father Zhongyue had served Liang as Rites Secretary in the Secretariat.
67
譏幼聰俊，有思理。 年十四，通孝經、論語，篤好玄言。 受學于汝南周弘正，每有新意，為先輩推服。 梁大同中，召補國子正言生。 梁武帝嘗於文德殿釋幹、坤文言，譏與陳郡袁憲等預焉。 敕令論議，諸儒莫敢先出，譏乃整容而進，諮審回圈，辭令溫雅。 帝甚異之，賜裙襦絹等，云：「表卿稽古之力」。
Clever as a child, Ji had a reflective mind. At fourteen he had mastered the Classic of Filial Piety and the Analects and was devoted to abstruse philosophy. He studied under Zhou Hongzheng of Runan. His elders admired him whenever he offered a new insight. During Liang's Datong reign he was summoned as a Rectifier of Speech at the National University. Emperor Wu of Liang once expounded the Qian and Kun "Words" texts at Wende Hall, with Ji and Yuan Xian of Chen among the participants. The emperor ordered discussion. No scholar dared speak first—Ji composed himself and advanced, turning his questions with care, his words warm and refined. The emperor was deeply impressed and gave him skirts, jackets, silk, and more, saying, "This shows your power of reverencing antiquity."
68
譏幼喪母，有錯彩經帕，即母之遺制，及有所識，家人具以告之。 每歲時輒對帕哽噎不能勝。 及丁父憂，居喪過禮。 為士林館學士。 簡文在東宮，出士林館，發孝經題，譏論義往復，甚見嗟賞。 及侯景寇逆，於圍城之中，獨侍哀太子于武德後殿，講老、莊。 台城陷，譏崎嶇避難，卒不事景。
Ji lost his mother in childhood. He kept a polychrome sutra cloth his mother had made; when he grew old enough to understand, the household told him its story. Every year at the season he would face the cloth and choke with sobs beyond bearing. When his father's mourning came upon him, he observed mourning beyond what the rites required. He served as a scholar of the Forest of Scholars Hall. When Jianwen was crown prince he lectured from the Forest of Scholars Hall on the Classic of Filial Piety. Ji debated back and forth and won high praise. When Hou Jing rebelled, Ji alone attended the Lamenting Crown Prince in the rear hall of Wude within the besieged city and lectured on Laozi and Zhuangzi. When the capital fell, Ji fled by rugged paths and never served Jing.
69
陳天嘉中，為國子助教。 時周弘正在國學，發周易題，弘正第四弟弘直亦在講席。 譏與弘正論議，弘正屈，弘直危坐厲聲，助其申理。 譏乃正色謂弘直曰：「今日義集，辯正名理，雖知兄弟急難，四公不得有助。」 弘直謂曰：「僕助君師，何為不可？」 舉坐以為笑樂。 弘正嘗謂人曰：「吾每登坐，見張譏在席，使人懍然。」
During Chen's Tianjia reign he served as Assistant Instructor at the National University. Zhou Hongzheng was then at the National University and posed a topic from the Book of Changes. His fourth younger brother Hongzhi was also on the dais. Ji debated with Hongzheng and defeated him. Hongzhi sat bolt upright and spoke sharply, helping his brother argue his case. Ji said sternly to Hongzhi, "Today's gathering is for right doctrine—we debate to rectify principle. Though brothers rush to each other's aid, you may not help. Hongzhi said, "I help my teacher—why may I not?" The whole assembly burst into laughter. Hongzheng once said, "Whenever I mount the dais and see Zhang Ji in the audience, it makes me tremble."
70
宣帝時，為武陵王限內記室，兼東宮學士。 後主在東宮，集宮僚置宴，時造玉柄麈尾新成，後主親執之曰：「當今雖復多士如林，至於堪捉此者，獨張譏耳。」 即手授譏。 仍令于溫文殿講莊、老。 宣帝幸宮臨聽，賜禦所服衣一襲。
Under Emperor Xuan he served as Secretary within the Bounds for the Prince of Wuling and also as Eastern Palace scholar. When the Later Lord was crown prince he gathered palace officers for a feast. A new yak-tail whisk with jade handle had just been finished. The prince held it and said, "Though scholars crowd like a forest today, only Zhang Ji is fit to hold this. He handed it to Ji himself. He then had Ji lecture on Zhuangzi and Laozi in Wenwen Hall. Emperor Xuan came to the palace to listen in person and gave him one suit of his own robes.
71
後主嗣位，為國子博士、東宮學士。 後主嘗幸鍾山開善寺，召從臣坐于寺西南松林下，敕譏豎義。 時索麈尾未至，後主敕取松枝，手以屬譏，曰：「可代麈尾。」 顧群臣曰：「此即張譏後事。」 陳亡入隋，終於長安，年七十六。
When the Later Lord took the throne, Ji served as National University Grandee and Eastern Palace scholar. The Later Lord once visited Kaishan Temple on Zhong Mountain and summoned his followers to sit in the pine forest southwest of the temple. He ordered Ji to set forth the doctrine. His whisk had not yet arrived. The emperor ordered a pine branch brought, handed it to Ji, and said, "This may substitute for the whisk. He turned to the ministers and said, "This is Zhang Ji's later story." After Chen fell he entered Sui and died in Chang'an at seventy-six.
72
譏性恬靜，不求榮利，常慕閒逸。 所居宅營山池，植花果，講周易、老、莊而教授焉。 吳郡陸元朗、朱孟博、一乘寺沙門法才、法雲寺沙門慧拔、至真觀道士姚綏，皆傳其業。 譏所撰周易義三十卷，尚書義十五卷，毛詩義二十卷，孝經義八卷，論語義二十卷，老子義十一卷，莊子內篇義十二卷、外篇義二十卷、雜篇義十卷，玄部通義十二卷，游玄桂林二十四卷。 後主嘗敕就其家寫入秘閣。
Tranquil by nature, Ji sought neither glory nor profit and longed for quiet ease. At his home he laid out hills and ponds, planted flowers and fruit, and taught the Changes, Laozi, and Zhuangzi. Lu Yuanlang and Zhu Mengbo of Wu, the monks Facai of Yicheng Temple and Huiba of Fayun Temple, and the Taoist Yao Sui of Zhizhen Abbey all carried on his teaching. He wrote Meaning of the Book of Changes (30 fascicles), Meaning of the Documents (15), Meaning of the Mao Odes (20), Meaning of Filial Piety (8), Meaning of the Analects (20), Meaning of Laozi (11), Inner Chapters Meaning of Zhuangzi (12), Outer Chapters Meaning (20), Miscellaneous Chapters Meaning (10), Comprehensive Meaning of the Abstruse Canon (12), and Roaming the Abstruse Grove (24). The Later Lord once ordered his works copied from his home into the imperial archive.
73
子孝則，官至始安王記室參軍。
His son Xiaose rose to Secretary to the Prince of Shian.
74
顧越字允南，吳郡鹽官人也。 所居新阪黃岡，世有鄉校，由是顧氏多儒學焉。 祖道望，齊散騎侍郎。 父仲成，梁護軍司馬、豫章王府諮議參軍。 家傳儒學，並專門教授。
Gu Yue, styled Yunnan, was from Yanguan in Wu Commandery. Their home at Xinban and Huanggang had housed a village academy for generations, so the Gu clan produced many Confucian scholars. His grandfather Daowang had served Qi as Palace Gentleman Attendant Cavalier. His father Zhongcheng had served Liang as Army Protector Staff Major and Advising Staff Officer in the Prince of Yuzhang's palace. The family transmitted Confucian learning, each specializing in a single tradition.
75
越幼明慧，有口辯，勵精學業，不舍晝夜。 弱冠遊學都下，通儒碩學，必造門質疑，討論無倦。 至於微言玄旨，九章七曜，音律圖緯，咸盡其精微。 時太子詹事周舍以儒學見重，名知人，一見越，便相歎異，命與兄子弘正、弘直遊，厚為之談，由是聲譽日重。 時又有會稽賀文發，學兼經史，與越名相埒，故都下謂之發、越焉。
Bright and eloquent as a child, he threw himself into study day and night without rest. In his youth he studied in the capital. Whenever he met a leading scholar he visited to pose questions and debated tirelessly. Whether subtle doctrine, the Nine Chapters and Seven Luminaries, pitch pipes, or chart-wefts—he mastered their finest depths. Zhou She, Supervisor of the Heir Apparent's Household, was renowned for Confucian learning and for knowing talent. On first seeing Yue he marveled and had him keep company with his nephews Hongzheng and Hongzhi, speaking warmly of him until Yue's reputation grew daily. He Wenfa of Kuaiji also mastered both classics and histories, and his fame matched Yue's—the capital called them "Fa and Yue."
76
初為南平元襄王偉國右常侍，與文發俱入府，並見禮重。 尋轉行參軍。 大通中，詔飆勇將軍陳慶之送魏北海王顥還北主魏，慶之請越參其軍事。 時慶之所向克捷，直至洛陽。 既而顥遂肆驕縱，又上下離心，越料其必敗，以疾得歸。 裁至彭城，慶之果見摧衄，越竟得先反，時稱其見機。 及至，除安西湘東王府參軍。 及武帝撰制旨新義，選諸儒在所流通，遣越還吳，敷揚講說。
He began as Right Regular Attendant in the domain of Prince Yuanxiang of Nanping, Wang Wei. He and Wenfa both entered the prince's service and were equally honored. He was soon promoted to Mobile Guards Staff. During Datong, Chen Qingzhi, Swift Valor General, was ordered to escort Yuan Hao, Prince of Beihai, north to rule Wei. Qingzhi asked Yue to join his staff. Qingzhi won wherever he turned and marched straight to Luoyang. Soon Hao grew arrogant and his followers lost heart. Yue foresaw defeat and returned on grounds of illness. He had barely reached Pengcheng when Qingzhi was defeated. Yue returned ahead of the rout, and contemporaries praised his foresight. On his return he was appointed Staff Officer in the Xiangdong Palace of the Prince of Anxi. When Emperor Wu drafted new imperial commentaries and chose scholars to spread them locally, he sent Yue back to Wu to lecture.
77
越遍該經藝，深明毛詩，傍通異義。 特善莊、老，尤長論難，兼工綴文，閑尺牘。 長七尺三寸，美鬚眉。 武帝嘗於重雲殿自講老子，僕射徐勉舉越論義，越抗首而請，音響若鍾，容止可觀，帝深讚美之。 由是擢為中軍宣城王記室參軍，尋除五經博士，仍令侍宣城王講。
Yue mastered the classic arts, was deeply versed in the Mao Odes, and knew alternative interpretations as well. He excelled in Zhuangzi and Laozi and debate, wrote well, and was skilled at correspondence. He stood seven feet three inches, with a fine beard and brows. Emperor Wu once lectured on Laozi at Chongyun Hall. Vice Director Xu Mian nominated Yue to argue the doctrine. Yue spoke up boldly, his voice ringing like a bell, his bearing commanding—the emperor praised him deeply. He was promoted to Secretary to the Prince of Xuancheng in the Central Army, then appointed Five Classics Erudite and ordered to lecture for the prince.
78
大同八年，轉安西武陵王府內中錄事參軍，尋遷府諮議。 及侯景之亂，越與同志沈文阿等逃難東歸，賊黨數授以爵位，越誓不受命。 承聖二年，詔授宣惠晉安王府諮議參軍，領國子博士。 越以世路未平，無心仕進，因歸鄉，棲隱于武丘山，與吳興沈炯、同郡張種、會稽孔奐等，每為文會。
In the eighth year of Datong he became Internal Master of Records in the Anxi Palace of the Prince of Wuling, then Palace Adviser. When Hou Jing rebelled, Yue fled east with Shen Wen'a and others. The rebels repeatedly offered him rank, but he refused on oath. In the second year of Chengsheng he was appointed Advising Staff Officer in the Xuanhui Palace of the Prince of Jin'an, concurrently National University Grandee. The times unsettled, Yue had no wish for office. He returned home and lived in seclusion on Wuqiu Mountain, meeting Shen Jiong of Wuxing, Zhang Zhong of his commandery, Kong Huan of Kuaiji, and others for literary gatherings.
79
紹泰元年，復徵為國子博士。 陳天嘉中，詔侍東宮讀。 除東中郎鄱陽王府諮議參軍，甚見優禮。 尋領羽林監，遷給事黃門侍郎，國子博士、侍讀如故。 時朝廷草創，疑議多所取決，咸見施用。 每侍講東宮，皇太子常虛己禮接。 越以宮僚未盡時彥，且太子仁弱，宣帝有奪宗之兆，內懷憤激，乃上疏曰：「臣梁世薄宦，祿不代耕。 季年板蕩，竄身窮穀。 幸屬聖期，得奉昌運。 朝廷以臣微涉藝學，遠垂徵引，擢臣以貴仕，資臣以厚秩，二宮恩遇，有異凡流。 木石知感，犬馬識養，臣獨何人，罔懷報德。 伏惟皇太子天下之本，養善春宮，臣陪侍經籍，於今五載。 如愚所見，多有曠官，輔弼丞疑，未極時選。 至如文宗學府，廉潔正人，當趨奉龍樓，晨遊夕論，恒聞前聖格言，往賢政道。 如此，則非僻之語，無從而入。 臣年事侵迫，非有邀求，政是懷此不言，則為有負明聖。 敢奏狂瞽，願留中不泄。」 疏奏，帝深感焉，而竟不能改革。
In the first year of Shaotai he was again summoned as National University Grandee. During Chen's Tianjia reign he was ordered to serve as reader to the crown prince. He was appointed Advising Staff Officer to the Prince of Poyang in the Eastern Palace of the Palace Guard and was treated with great honor. He soon directed the Feathered Forest Guard, then rose to Bearer of the Yellow Gate while retaining his posts as National University Grandee and reader. The court was newly founded, and many disputed points were settled by his counsel—all of which was adopted. Whenever he lectured for the crown prince, the prince received him with full deference. Yue saw that palace staff lacked the era's finest talent, the crown prince was gentle but weak, and Emperor Xuan showed signs of seizing the succession. Inwardly aggrieved, he submitted a memorial: "Your servant held petty office in Liang; my salary never equaled a farmer's harvest. In the final years turmoil spread, and I fled to remote valleys. Fortunate to live in this sacred age, I came to serve its flourishing fortune. The court, seeing that I had some slight learning, summoned me from afar, raised me to noble posts, and granted thick salaries. Both palaces favored me beyond the common run. Even wood and stone know gratitude; even dogs and horses know who feeds them. What kind of man am I, not to wish to repay such kindness? I respectfully consider that the crown prince is the root of the realm. He is nurtured in goodness in the Eastern Palace, and your servant has attended him in the classics for five years now. As I see it, many offices lie vacant, and the aides who support and deliberate with him have not been chosen from the finest men of the age. As for the literary grove and halls of learning, honest upright men should attend the crown prince's tower, debating morning and evening, constantly hearing the framed sayings of former sages and the governing ways of past worthies. Then perverse speech would have no way to enter. Your servant's years press on, and I seek no gain. I speak only because to harbor this and remain silent would be to fail your enlightened majesty. I dare present this rash counsel and beg that it be kept within and not disclosed. When the memorial was submitted, the emperor was deeply moved, yet in the end could not reform.
80
及廢帝即位，拜散騎常侍，兼中書舍人，黃門侍郎如故。 領天保博士，掌儀禮，猶為帝師，入講授，甚見尊寵。 時宣帝輔政，華皎舉兵不從，越因請假東還。 或譖之宣帝，言越將扇動蕃鎮，遂免官。 太建元年，卒於家，年七十七。
When the deposed emperor took the throne, Yue was appointed Regular Attendant-in-Ordinary and concurrently Master of Communications in the Secretariat, retaining his post as Bearer of the Yellow Gate. He held the Tianbao Erudite post, presided over ritual protocols, still served as the emperor's teacher, lectured in person, and was greatly honored. When Emperor Xuan held the government, Hua Jiao raised troops and refused to follow him. Yue asked leave to return east. Some slandered him to Emperor Xuan, saying Yue would stir up the frontier commanderies, and he was dismissed from office. In the first year of Taijian he died at home, aged seventy-seven.
81
所著喪服、毛詩、老子、孝經、論語等義疏四十餘卷，詩頌碑誌箋表凡二百餘篇。
He wrote expository commentaries on Mourning Garments, the Mao Odes, Laozi, the Classic of Filial Piety, the Analects, and others—more than forty fascicles in all—and some two hundred poems, hymns, stele inscriptions, memorials, and tables.
82
時有東陽龔孟舒者，亦通毛詩，善談名理。 仕梁位尋陽郡丞。 元帝在江州，遇之甚重，躬師事焉。 天嘉中，位太中大夫。
At the time Gong Mengshu of Dongyang also mastered the Mao Odes and excelled at discussing principles of names. Under Liang he served as assistant magistrate of Xunyang. When Emperor Yuan was at Jiangzhou he esteemed him greatly and took him as teacher in person. During the Tianjia reign he rose to Grand Master for Supervision of the Army.
83
沈不害字孝和，吳興武康人也。 幼孤，而修立好學。 陳天嘉初，除衡陽王府中記室參軍，兼嘉德殿學士。 自梁季喪亂，至是國學未立，不害上書請崇建儒宮，帝優詔答之。 又表改定樂章，詔使制三朝樂歌詞八首，合二十曲，行之樂府。 後為國子博士，領羽林監。 敕修五禮，掌策文諡議等事。 太建中，位光祿卿，通直散騎常侍，兼尚書左丞，卒。
Shen Buhai, styled Xiaohe, was from Wukang in Wuxing. Orphaned young, he cultivated himself and loved learning. At the beginning of Chen's Tianjia reign he was appointed middle recording secretary in the Prince of Hengyang's household and scholar of the Hall of Excellent Virtue. From the disorders at the end of Liang until then the national university had not been established. Buhai submitted a memorial asking to honor and build the Confucian academy, and the emperor replied with a gracious edict. He also memorialized to revise ritual hymns. An edict had him compose eight three-court music songs, twenty pieces in all, for the Music Office. He later became National University Grandee and directed the Feathered Forest Guard. He was ordered to compile the Five Rites and to manage memorial drafting, posthumous titles, deliberations, and such affairs. In the Taijian era he rose to Director of the Imperial Household and Undifferentiated Attendant-in-Ordinary of the Scattered Cavalry, concurrently left assistant in the Masters of Writing, then died.
84
不害通經術，善屬文，雖博綜經典，而家無卷軸。 每制文，操筆立成，曾無尋檢。 汝南周弘正常稱之曰：「沈生可謂意聖人乎。」 著五禮儀一百卷，文集十四卷。
Buhai mastered the classics and wrote well. Though he broadly covered the canonical classics, his home held no scrolls. Whenever he composed he took up the brush and finished at once, never needing to look anything up. Zhou Hongzheng of Runan often said, "Master Shen may be called a sage of ideas. He wrote Five Rites Protocols in one hundred fascicles and collected writings in fourteen fascicles.
85
子志道字崇基，少知名，位安東新蔡王記室參軍。 陳亡入隋，卒。
His son Zhidao, styled Chongji, was known from youth and rose to secretary to the Prince of Andong in Xin. When Chen fell he entered Sui and died.
86
王元規字正范，太原晉陽人也。 祖道實，齊晉安郡守。 父瑋，梁武陵王府中記室參軍。
Wang Yuangui, styled Zhengfan, was from Jinyang in Taiyuan. His grandfather Daoshi had served Qi as administrator of Jin'an commandery. His father Wei had been middle recording secretary in the Prince of Wuling's Liang household.
87
元規八歲而孤。 兄弟三人，隨母依舅氏往臨海郡，時年十二。 郡土豪劉瑱者，資財巨萬，欲妻以女。 母以其兄弟幼弱，欲結強援，元規泣請曰：「因不失親，古人所重，豈得苟安異壤，輒昏非類。」 母感其言而止。
Yuangui was orphaned at eight. He and his two brothers followed their mother to their uncle's house in Linhai commandery when he was twelve. A local magnate, Liu Zhen, had wealth in the tens of millions and wished to marry his daughter to him. His mother, because the brothers were young, wished to secure a powerful ally. Yuangui wept and pleaded, "Marriage must not lose kin—ancients held this weighty. How can one for ease in a foreign land rashly marry outside one's kind? His mother was moved by his words and desisted.
88
元規性孝，事母甚謹，晨昏未嘗離左右。 梁時山陰縣有暴水，流漂居宅，元規唯有一小船，倉卒引其母妹並姑侄入船，元規自執烜棹而去，留其男女三人，閣於樹杪。 及水退，俱獲全，時人稱其至行。
Yuangui was filial by nature and served his mother with utmost care, never leaving her side morning or evening. In Liang times a sudden flood in Shanyin swept away their dwelling. Yuangui had only one small boat and in haste put his mother, younger sister, and nephew by marriage aboard, then took the oars himself and went off, leaving three kin lodged in the treetops. When the water receded all were saved, and contemporaries praised his utmost conduct.
89
少從吳興沈文阿受業，十八，通春秋左氏、孝經、論語、喪服。 仕梁位中軍宣城王記室參軍。 陳天嘉中，為鎮東鄱陽王府記室參軍，領國子助教。 後主在東宮，引為學士，就受禮記、左傳、喪服等義。 遷國子祭酒。 新安王伯固嘗因入宮，適會元規將講，乃啟請執經，時論榮之。 俄除尚書祠部郎。 自梁代諸儒相傳為左氏學者，皆以賈逵、服虔之義難駁杜預，凡一百八十條。 元規引證通析，無復疑滯。 每國家議吉凶大禮，常參預焉。 後為南平王府限內參軍。 王為江州，元規隨府之鎮，四方學徒，不遠千里來請道者，常數十百人。 陳亡入隋，卒于秦王府東合祭酒。
In youth he studied under Shen Wena of Wuxing. At eighteen he was versed in Zuo's Spring and Autumn, the Classic of Filial Piety, the Analects, and Mourning Garments. Under Liang he served as secretary to the Prince of Xuancheng in the Central Army. During Chen's Tianjia reign he was recording secretary in the Eastern-Campaign Prince of Poyang's household and assistant teacher of the national university. When the Later Lord was crown prince he was summoned as scholar and received instruction in the Record of Rites, the Zuo Tradition, Mourning Garments, and related doctrines. He was promoted to rector of the national university. Prince Xin'an Bogu once entered the palace just as Yuangui was about to lecture and petitioned to hold the classics. Opinion at the time took it as an honor. He was soon appointed director of sacrifices in the Masters of Writing. Since Liang, scholars of the Zuo tradition had used the interpretations of Jia Kui and Fu Qian to challenge Du Yu in one hundred eighty points. Yuangui cited evidence and analyzed them until nothing remained in doubt. Whenever the state deliberated auspicious or inauspicious great rites, he commonly took part. He later served as limited attendant in the Prince of Nanping's household. When the prince went to Jiangzhou, Yuangui followed the staff. Students from every quarter came a thousand li to seek instruction—often scores or hundreds at a time. When Chen fell he entered Sui and died as eastern-pavilion sacrificial wine in the Prince of Qin's household.
90
元規著春秋發題辭及義記十一卷，續經典大義十四卷，孝經義記兩卷，左傳音三卷，禮記音兩卷。
Yuangui wrote eleven fascicles of Spring and Autumn opening topics and expository records, fourteen continuing classic great meanings, two on the Classic of Filial Piety, three on the sounds of the Zuo Tradition, and two on the sounds of the Record of Rites.
91
子大業，聰敏知名。
His son Daye was clever and well known.
92
時有吳郡陸慶，少好學，遍通五經，尤明春秋左氏傳，節操甚高。 仕梁為婁令。 陳天嘉初，徵為通直散騎侍郎，不就。 永陽王為吳郡太守，聞其名，欲與相見，慶辭以疾。 時宗人陸榮為郡五官掾，慶嘗詣焉，王乃微服往榮宅，穿壁以觀之。 王謂榮曰：「觀陸慶風神凝峻，殆不可測，嚴君平、鄭子真何以尚茲。」 鄱陽、晉安王俱以記室征，不就。 乃築室屏居，以禪誦為事，由是傳經受業者蓋鮮焉。
At the time Lu Qing of Wu commandery had loved learning from youth, thoroughly mastered the Five Classics, was especially expert in Zuo's Commentary on the Spring and Autumn, and had very high integrity. Under Liang he served as magistrate of Lou. At the beginning of Chen's Tianjia reign he was summoned as undifferentiated attendant-in-ordinary of the scattered cavalry but declined. Prince Yongyang, as administrator of Wu commandery, heard of him and wished to meet him. Qing pleaded illness and declined. His clansman Lu Rong was the commandery's five-offices aide. When Qing visited him, the prince went in disguise to Rong's house and watched through a wall. The prince told Rong, "Seeing Lu Qing's bearing—severe and lofty—he is hardly fathomable. How could Yan Junping or Zheng Zizhen be ranked above him? The princes of Poyang and Jin'an both summoned him as recorder; he accepted neither. He then built a secluded dwelling and made chanting meditation his occupation. From then on those who transmitted the classics and took pupils were few indeed.
93
論曰：語云：「上好之，下必有甚焉者。」 是以鄒纓齊紫，且以移俗，況祿在其中，可無尚歟。 當天監之際，時主方崇儒業，如崔、嚴、何、伏之徒，前後互見升寵，于時四方學者，靡然向風，斯亦曩時之盛也。 自梁迄陳，年且數十，雖時經屯詖，郊生戎馬，而風流不替，豈俗化之移人乎。 古人稱上德若風，下應猶草，美矣，豈斯之謂也。
The appraisal says: The saying goes, "When superiors love a thing, those below will surely have someone who exceeds them. Thus even Zou's crimson and Qi's purple shift custom—and how much more when salary lies among them. Can there be no honoring? At the Tianjian era the ruler revered Confucian learning. Men like Cui, Yan, He, and Fu were repeatedly raised and favored in turn. Scholars from all quarters inclined to the wind like grass—this too was the splendor of former times. From Liang through Chen was nearly several decades. Though the age met hardship and war-horses grazed the suburbs, the current of learning was not cut. Was it custom's power to move men? Ancients said the highest virtue is like wind and the response below like grass—beautiful indeed. Is this not what they meant?