1
宇文愷宇文愷，字安樂，杞國公忻之弟也。 在周，以功臣子，年三歲，賜爵雙泉伯，七歲，進封安平郡公，邑二千戶。 愷少有器局。 家世武將，諸兄並以弓馬自達，愷獨好學，博覽書記，解屬文，多伎藝，號為名父公子。 初為千牛，累遷禦正中大夫、儀同三司。 高祖為丞相，加上開府中大夫。 及踐阼，誅宇文氏，愷初亦在殺中，以其與周本別，兄忻有功于國，使人馳赦之，僅而得免。 後拜營宗廟副監、太子左庶子。 廟成，別封甑山縣公，邑千戶。 及遷都，上以愷有巧思，詔領營新都副監。 高熲雖總大綱，凡所規畫，皆出於愷。 後決渭水達河，以通運漕，詔愷總督其事。 後拜萊州刺史，甚有能名。 兄忻被誅，除名於家，久不得調。 會朝廷以魯班故道久絕不行，令愷修復之。 既而上建仁壽宮，訪可任者，右僕射楊素言愷有巧思，上然之，於是檢校將作大匠。 歲餘，拜仁壽宮監，授儀同三司，尋為將作少監。 文獻皇后崩，愷與楊素營山陵事，上善之，複爵安平郡公，邑千戶。 煬帝即位，遷都洛陽，以愷為營東都副監，尋遷將作大匠。 愷揣帝心在宏侈，於是東京制度窮極壯麗。 帝大悅之，進位開府，拜工部尚書。 及長城之役，詔愷規度之。 時帝北巡，欲誇戎狄，令愷為大帳，其下坐數千人。 帝大悅，賜物千段。 又造觀風行殿，上容侍衛者數百人，離合為之，下施輪軸，推移倏忽，有若神功。 戎狄見之，莫不驚駭。 帝彌悅焉，前後賞賚，不可勝紀。
Yu Wenkai, whose courtesy name was Anle, was the younger brother of the Duke of Qi, Xin. During the Northern Zhou, as the son of a meritorious minister, he received the title Baron of Shuangquan at age three and was promoted to Duke of Anping Commandery at age seven, with a fief of two thousand households. From an early age, Yu Wenkai showed great talent and breadth of vision. His family had long been a line of military men, and all his elder brothers made their way through archery and horsemanship. Yu Wenkai alone loved learning, read widely in books and records, was skilled at literary composition, and mastered many crafts. He was known as a son worthy of his distinguished father. He began as a Thousand-Ox guard and rose through successive appointments to Supervising Director of the Imperial Clan and Yitong Third Rank. When Emperor Wen was still Chancellor, Yu Wenkai was further appointed Supervising Palace Attendant. When Emperor Wen took the throne, he executed the Yuwen clan. Yu Wenkai was initially marked for death as well, but because his branch of the family was distinct from the Zhou royal house and his elder brother Xin had served the state with merit, the emperor sent a messenger posthaste to pardon him, and he barely escaped with his life. He was later appointed Deputy Supervisor of the Construction of the Ancestral Temple and Left Assistant to the Heir Apparent. When the temple was completed, he received a separate enfeoffment as Duke of Zengshan County, with a fief of one thousand households. When the capital was relocated, the emperor, recognizing Yu Wenkai's ingenious mind, appointed him Deputy Supervisor of the Construction of the New Capital. Although Gao Jiong held overall authority, every plan and design came from Yu Wenkai. Later, when the Wei River was cut through to the Yellow River to open a transport canal, the emperor put Yu Wenkai in overall charge of the project. He was later appointed Governor of Laizhou, where he earned a strong reputation for competence. After his elder brother Xin was executed, Yu Wenkai was struck from the family register and went for a long time without a new appointment. At that time the court found that the old Lu Ban canal route had long been abandoned and impassable, and ordered Yu Wenkai to restore it. Soon afterward the emperor began building Renshou Palace and sought someone capable of overseeing it. Right Vice Director Yang Su recommended Yu Wenkai for his ingenious mind, and the emperor agreed, appointing him Acting Chief of Palace Construction. After more than a year he was made Supervisor of Renshou Palace and granted Yitong Third Rank, and soon afterward became Deputy Chief of Palace Construction. When Empress Wenxian died, Yu Wenkai and Yang Su oversaw the construction of her tomb. The emperor was pleased and restored his title as Duke of Anping Commandery, with a fief of one thousand households. When Emperor Yang took the throne and moved the capital to Luoyang, Yu Wenkai was appointed Deputy Supervisor of the Construction of the Eastern Capital and soon promoted to Chief of Palace Construction. Reading the emperor's taste for grandeur and extravagance, Yu Wenkai designed the Eastern Capital to the utmost in scale and splendor. The emperor was greatly pleased, promoted him to Kaifu rank, and appointed him Minister of Works. When work on the Great Wall began, the emperor ordered Yu Wenkai to plan and survey it. When the emperor toured the north and wished to impress the frontier peoples, he had Yu Wenkai build a great tent large enough to seat several thousand people beneath it. The emperor was delighted and rewarded him with one thousand bolts of goods. He also built the Wind-Viewing Mobile Hall, whose upper level could hold several hundred attendants and guards. Assembled in detachable sections and mounted on wheels and axles below, it could be moved in an instant, as if by supernatural craft. The frontier peoples who saw it were all struck with astonishment. The emperor was still more pleased, and the rewards he received before and after were beyond counting.
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自永嘉之亂，明堂廢絕，隋有天下，將復古制，議者紛然，皆不能決。 愷博考群籍，奏《明堂議表》曰：
Since the chaos of the Yongjia era, the Bright Hall had fallen into disuse. When the Sui gained the realm and sought to restore the ancient institution, debate raged on all sides, and no decision could be reached. Yu Wenkai examined the various texts at length and submitted a "Memorial on the Bright Hall Debate," which read:
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臣聞在天成象，房心為布政之宮，在地成形，丙午居正陽之位。 觀雲告月，順生殺之序； 五室九宮，統人神之際。 金口木舌，發令兆民； 玉瓚黃琮，式嚴宗祀。 何嘗不矜莊扆寧，盡妙思於規摹，凝睟冕旒，致子來於矩矱。
Your subject has heard that Heaven completes its signs, with the stars Fang and Xin forming the palace of governance, and that Earth takes shape below, with the Bing-Wu position occupying the seat of true yang. Reading the clouds and proclaiming the seasons follows the order of growth and decline; the five chambers and nine palaces unite the realms of men and spirits. Through the bell and clapper, commands go forth to the myriad people; with jade libation vessels and yellow jade squares to solemnize ancestral rites. Never were they less than dignified and solemn beneath the imperial screen, exhausting every refinement of design, gazing with fixed attention beneath the crown, and drawing the people to come of their own accord to the measured plan.
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伏惟皇帝陛下，提衡握契，禦辯乘乾，減五登三，複上皇之化，流凶去暴，丕下武之緒。 用百姓之異心，驅一代以同域，康哉康哉，民無能而名矣。 故使天符地寶，吐醴飛甘，造物資生，澄源反樸。 九圍清謐，四表削平，襲我衣冠，齊其文軌。 茫茫上玄，陳珪璧之敬； 肅肅清廟，感霜露之誠。 正金奏《九韶》、《六莖》之樂，定石渠五官、三雍之禮。 乃卜瀍西，爰謀洛食，辨方面勢，仰稟神謀，敷土浚川，為民立極。 兼聿遵先言，表置明堂，爰詔下臣，占星揆日。 於是采崧山之秘簡，披汶水之靈圖，訪通議於殘亡，購《冬官》於散逸。 總集眾論，勒成一家。 昔張衡渾象，以三分為一度，裴秀輿地，以二寸為千里。 臣之此圖，用一分為一尺，推而演之，冀輪奐有序。 而經構之旨，議者殊途，或以綺井為重屋，或以圓楣為隆棟，各以臆說，事不經見。 今錄其疑難，為之通釋，皆出證據，以相發明。 議曰：
Your subject humbly considers that Your Majesty, holding the scales of justice and grasping the mandate, mounted on the throne in accordance with Heaven, has reduced the Five Emperors and ascended to the Three Sovereigns, restoring the governance of the Supreme Emperor, sweeping away the wicked and the violent, and greatly continuing the legacy of King Wu. He has harmonized the differing hearts of the people and united the age in one realm. How prosperous, how prosperous — the people have no words adequate to praise it. Heaven's signs and Earth's treasures have appeared, sweet dew rises and blessings descend, the Creator nourishes all life, and the source is clarified and simplicity restored. The nine domains are peaceful and still, the four quarters are pacified, foreign peoples adopt our robes and caps, and align their writing and their roads with ours. Before the vast Supreme Mystery, he presents the reverence due to jade disks and rings; in the solemn ancestral temple, he feels the sincerity owed to frost and dew. He has set right the golden performance of the Nine Shao and Six Stalks, and established the ritual of the Five Offices and Three Yong at the Stone Channel. He divined west of the Chan River and sought the sustenance of Luo, discerning the directions and terrain, looking up to receive divine counsel, spreading earth and dredging rivers, and establishing the standard for the people. Moreover, following the earlier pronouncement, he proposed establishing the Bright Hall and decreed that your subject below should observe the stars and choose the day. Thereupon I gathered the secret bamboo slips of Mount Song, unfolded the numinous charts of the Wen River, sought out comprehensive discussions among damaged and lost texts, and purchased copies of the "Officer of Winter" from scattered sources. I gathered all the various opinions together and compiled them into one unified account. Formerly Zhang Heng's armillary sphere used one third of a unit for one degree, and Pei Xiu's terrestrial map used two inches for one thousand li. In the present diagram, your subject uses one fen as one chi, extending and developing the design in the hope that the revolving structure may have proper order. But on the essential meaning of planning and construction, debaters took different paths: some took patterned ceiling wells as double-roofed halls, others took round beams as towering pillars — each relying on personal speculation, with no basis in verified precedent. I now record their doubts and difficulties and provide thorough explanations, all grounded in evidence, to clarify one another. The discussion reads:
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:臣愷謹案《淮南子》曰：「昔者神農之治天下也，甘雨以時，五穀蕃植，春生夏長，秋收冬藏，月省時考，終歲獻貢，以時嘗谷，祀於明堂。 明堂之制，有蓋而無四方，風雨不能襲，燥濕不能傷，遷延而入之。」 臣愷以為上古樸略，創立典刑。 《尚書帝命驗》曰：「帝者承天立五府，以尊天重象。 赤曰文祖，黃曰神鬥，白曰顯紀，黑曰玄矩，蒼曰靈府。」 注雲：「唐、虞之天府，夏之世室，殷之重屋，周之明堂，皆同矣。」 《屍子》曰：「有虞氏曰總章。」 《周官·考工記》曰：「夏後氏世室，堂修二七，博四修一。」 注雲：「修南北之深也。 夏度以步，今修十四步，其博益以四分修之一，則明堂博十七步半也。」 臣愷按，三王之世，夏最為古，從質尚文，理應漸就寬大，何因夏室乃大殷堂？ 相形為論，理恐不爾。 《記》雲「堂修七，博四修一」，若夏度以步，則應修七步。 注雲「今堂修十四步」，乃是增益《記》文。 殷、週二堂獨無加字，便是其義，類例不同。 山東《禮》本輒加二七之字，何得殷無加尋之文，周闕增筵之義？ 研核其趣，或是不然。 讎校古書，並無二字，此乃桑間俗儒信情加減。 《黃圖議》雲：「夏後氏益其堂之大一百四十四尺，周人明堂以為兩杼間。」 馬宮之言，止論堂之一面，據此為准，則三代堂基並方，得為上圓之制。 諸書所說，並雲下方，鄭注《周官》，獨為此義，非直與古違異，亦乃乖背禮文。 尋文求理，深恐未愜。 《屍子》曰：「殷人陽館。」 《考工記》曰：「殷人重屋，堂修七尋，堂崇三尺，四阿重屋。」 注雲：其修七尋，五丈六尺，放夏周則其博九尋，七丈二尺。」 又曰：「周人明堂，度九尺之筵，東西九筵。 南北七筵。 堂崇一筵。 五室，凡二筵。」 《禮記·明堂位》曰：「天子之廟，複廟重簷。」 鄭注雲：「複廟，重屋也。」 注《玉藻》雲：「天子廟及露寢，皆如明堂制。」 《禮圖》雲：「于內室之上，起通天之觀，觀八十一尺，得宮之數，其聲濁，君之象也。」 《大戴禮》曰：「明堂者，古有之。 凡九室，一室有四戶八牖。 以茅蓋，上圓下方，外水曰璧雝。 赤綴戶，白綴牖。 堂高三尺，東西九仞，南北七筵。 其宮方三百步。 凡人民疾，六畜疫，五穀災，生於天道不順。 天道不順，生於明堂不飾。 故有天災，則飾明堂。」 《周書·明堂》曰：「堂方百一十二尺，高四尺，階博六尺三寸。 室居內，方百尺，室內方六十尺。 戶高八尺，博四尺。」 《作洛》曰：「明堂太廟露寢，咸有四阿，重亢重廊。」 孔氏注雲：「重亢累棟，重廊累屋也。」 《禮圖》曰：「秦明堂九室十二階，各有所居。」
Your subject Kai respectfully cites the Huainanzi, which says: "In antiquity, when Shennong governed the realm, sweet rain came in season and the five grains flourished. Spring generated, summer grew, autumn harvested, and winter stored. With monthly inspection and seasonal examination, tribute was presented at year's end, grain was tasted in season, and sacrifice was performed in the Bright Hall. The Bright Hall was built with a covering but no four walls, so wind and rain could not penetrate it and dryness and dampness could not harm it; one entered by winding around." Your subject Kai considers that in high antiquity things were plain and simple, and canonical forms were first established. The Shangshu Di Ming Yan says: "The Emperor, receiving Heaven, establishes the Five Offices to honor Heaven and respect the celestial signs. The red is called Wen Zu, the yellow Shen Dou, the white Xian Ji, the black Xuan Ju, and the azure Ling Fu." The commentary says: "The Heavenly Office of Tang and Yu, the Generational Chamber of Xia, the Double-Roofed Hall of Yin, and the Bright Hall of Zhou are all the same." The Shizi says: "The Youyu clan called it Zongzhang." The Zhouguan · Kaogongji says: "The Generational Chamber of the Xia dynasty: the hall's length is two times seven, its width four plus one seventh of the length." The commentary says: "Xiu refers to the depth from north to south. The Xia used paces as their unit of measure; if the length is fourteen paces and the width is increased by one fourth of the length, then the Bright Hall's width would be seventeen and a half paces." Your subject Kai observes that among the Three Dynasties, Xia was the most ancient; as culture moved from substance toward refinement, halls should logically have grown gradually broader. Why then would the Xia chamber be larger than the Yin hall? Judging by comparative form, the principle probably does not work that way. The Record says "the hall's length is seven, its width four plus one seventh of the length"; if Xia measurements used paces, then the length should be seven paces. The commentary's statement that "now the hall's length is fourteen paces" is an addition to the text of the Record itself. The Yin and Zhou entries alone contain no added characters, which shows the point: the categories and examples differ. The Shandong edition of the Ritual text arbitrarily adds the characters for "two seven"; how can it be that the Yin entry has no added text for xun, and the Zhou entry lacks added meaning for mats? On closer examination of its purport, perhaps it is not so. Collating ancient books, there are no such two characters at all; this is simply a vulgar scholar adding and subtracting at will. The Huangtu Yi says: "The Xia dynasty enlarged its hall by one hundred forty-four chi; the Zhou people's Bright Hall used this as the space between two tie-beams." Ma Gong's words discuss only one face of the hall; taking this as the standard, the hall foundations of the Three Dynasties were all square, which would allow the round-above, square-below design. All the books say square below; Zheng's commentary on the Zhouguan alone holds this meaning — it not only directly differs from antiquity, but also violates the ritual text. Searching the text and seeking the principle, I deeply fear it is not satisfactory. The Shizi says: "The Yin people called it the Yang Hall." The Kaogongji says: "The Yin people's Double-Roofed Hall: the hall's length is seven xun, the hall's height three chi, with four eaves and double roofs." The commentary says: its length of seven xun equals five zhang six chi; following the Xia and Zhou proportions, its width would be nine xun, seven zhang two chi." It also says: "The Zhou people's Bright Hall: using the nine-chi mat as the unit, nine mats east to west. Seven mats north to south. The hall's height one mat. The five chambers, altogether two mats." The Liji · Mingtangwei says: "The Son of Heaven's temple has double eaves and layered roofs." Zheng's commentary says: "Double temple means double-roofed hall." The commentary on Yuzao says: "The Son of Heaven's temple and open sleeping hall both follow the Bright Hall design." The Litu says: "Above the inner chambers, a tower reaching to Heaven is raised; the tower is eighty-one chi, obtaining the number of the Gong pitch — its sound is low, the image of the ruler." The Dadai Li says: "The Bright Hall existed in antiquity. There were nine chambers in all; each chamber had four doors and eight windows. It was thatched with reeds, round above and square below; the outer moat was called Biyong. Red trim adorned the doors, white trim the windows. The hall was three chi high, nine ren east to west, and seven mats north to south. Its precinct was three hundred paces square. Whenever the people fell ill, livestock suffered plague, or the five grains met disaster, it arose from Heaven's Way being out of balance. Heaven's Way being out of balance arose from the Bright Hall not being properly adorned. Therefore when heavenly disaster struck, the Bright Hall was adorned." The Zhou Shu · Mingtang says: "The hall was one hundred twelve chi square, four chi high, with steps six chi three inches wide. The chambers were inside, one hundred chi square; the inner chamber space was sixty chi square. The doors were eight chi high and four chi wide." The Zuo Luo says: "The Bright Hall, Grand Temple, and Open Sleeping Hall all had four eaves, layered rafters and layered corridors." Kong's commentary says: "Layered rafters mean accumulated ridgepoles; layered corridors mean accumulated roofs." The Litu says: "The Qin Bright Hall had nine chambers and twelve steps, each with its assigned place."
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:《呂氏春秋》曰：「有十二堂。」 與《月令》同，並不論尺丈。 臣愷案，十二階雖不與《禮》合，一月一階，非無理思。 《黃圖》曰：「堂方百四十四尺，法坤之策也，方象地。 屋圓楣徑二百一十六尺，法乾之策也，圓象天。 太室九宮，法九州。 太室方六丈，法陰之變數。 十二堂法十二月，三十六戶法極陰之變數，七十二牖法五行所行日數。 八達象八風，法八卦。 通天台徑九尺，法乾以九覆六。 高八十一尺，法黃鐘九九之數。 二十八柱象二十八宿。 堂高三尺，上階三等，法三統。 堂四向五色，法四時五行。 殿門去殿七十二步，法五行所行。 門堂長四丈，取太室三之二。 垣高無蔽目之照，牖六尺，其外倍之。 殿垣方，在水內，法地陰也。 水四周于外，象四海，圓法陽也。 水闊二十四丈，象二十四氣。 水內徑三丈，應《覲禮經》。」 武帝，立明堂汶上，無室。 其外略依此制。 《泰山通議》今亡，不可得而辨也。
The Lüshi Chunqiu says: "There are twelve halls." It agrees with the Yueling, and neither discusses measurements in chi and zhang. Your subject Kai observes that although twelve steps do not accord with the Ritual, one step per month is not without rational thought. The Huangtu says: "The hall is one hundred forty-four chi square, following the tally of Kun — square, symbolizing Earth. The roof's round beam has a diameter of two hundred sixteen chi, following the tally of Qian — round, symbolizing Heaven. The Grand Chamber's nine palaces follow the Nine Provinces. The Grand Chamber is six zhang square, following the changing numbers of yin. The twelve halls follow the twelve months; the thirty-six doors follow the changing numbers of ultimate yin; the seventy-two windows follow the days of the Five Phases' movement. The eight thoroughfares symbolize the eight winds, following the Eight Trigrams. The Tower Reaching Heaven has a diameter of nine chi, following Qian's nine covering six. Its height is eighty-one chi, following the number of Yellow Bell's nine times nine. The twenty-eight pillars symbolize the twenty-eight lunar mansions. The hall is three chi high, with three upper steps, following the Three Successions. The hall faces four directions in five colors, following the four seasons and Five Phases. The palace gate is seventy-two paces from the palace, following the movement of the Five Phases. The gate hall is four zhang long, taking two thirds of the Grand Chamber. The wall's height does not block the eye's view; windows are six chi, and outside them the distance is doubled. The palace wall is square, inside the water, following Earth's yin. Water surrounds it on all four sides outside, symbolizing the four seas; round follows yang. The water is twenty-four zhang wide, symbolizing the twenty-four qi. The inner diameter of the water is three zhang, corresponding to the Jingli Jing." Emperor Wu established the Bright Hall on Mount Wen, without chambers. Its exterior roughly followed this design. The Taishan Tongyi is now lost and cannot be examined and distinguished.
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:八月，起明堂、辟雍長安城南門，制度如儀。 一殿，垣四面，門八觀，水外周，堤壤高四尺，和會築作三旬。 五年正月六日辛未，始郊太祖高皇帝以配天。 二十二日丁亥，宗祀孝文皇帝于明堂以配上帝，及先賢、百辟、卿士有益者，於是秩而祭之。 親扶三老五更，袒而割牲，跪而進之。 因班時令，宣恩澤。 諸侯王、宗室、四夷君長、匈奴、西國侍子，悉奉貢助祭。
In the eighth month, the Bright Hall and Imperial Academy were begun at the south gate of Chang'an city, with institutions according to ritual. One hall, walls on four sides, eight gates and towers, water surrounding outside, embankments four chi high; the combined construction took thirty days. On the sixth day of the first month of the fifth year, xinwei, he first performed suburban sacrifice to the Grand Ancestor Emperor Gao, with him as companion to Heaven. On the twenty-second day, dinghai, he performed ancestral sacrifice to Emperor Xiaowen in the Bright Hall as companion to the Supreme Lord, and also to worthy sages of old, the hundred officials, and ministers who had been beneficial — thereupon ranking them and sacrificing to them. He personally supported the Three Elders and Five More Venerable Ones, bared his shoulder and cut the sacrificial victim, knelt and presented it. Thereupon he distributed the seasonal commands and proclaimed grace and favor. Princes, imperial clansmen, chieftains of the four barbarians, the Xiongnu, and hostages from western states all presented tribute and assisted in the sacrifice.
8
:《禮圖》曰：「作明堂，明堂上圓下方，上圓法天，下方法地，十二堂法日辰，九室法九州。 室八牖，八九七十二，法一時之王。 室有二戶，二九十八戶，法土王十八日。 內堂正壇高三尺，土階三等。」 胡伯始注《漢官》雲：「古清廟蓋以茅，今蓋以瓦，瓦下藉茅，以存古制。」 《東京賦》曰：「乃營三宮，布政頒常。 複廟重屋，八達九房。 造舟清池，惟水泱泱。」 薛綜注雲：「複重廇覆，謂屋平覆重棟也。」 《續漢書·祭祀志》雲：「明帝，祀五帝於明堂，五帝坐各處其方，黃帝在未，皆如南郊之位。 光武位在青帝之南，少退西面，各一犢，奏樂如南郊。」 臣愷按《詩》雲，《我將》祀文王於明堂，「我將我享，維牛維羊」。 據此則備太牢之祭。 今雲一犢，恐與古殊。 自晉以前，未有鶉尾，其圓牆璧水，一依本圖。 《晉起居注》裴頠議曰：「尊祖配天，其義明著，廟宇之制，理據未分。 直可為一殿，以崇嚴祀，其餘雜碎，一皆除之。」 臣愷案，天垂象，聖人則之。 辟雍之星，既有圖狀，晉堂方構，不合天文。 既闕重樓，又無璧水，空堂乖五室之義，直殿違九階之文。 非古欺天，一何過甚！ 後魏于北台城南造圓牆，在璧水外，門在水內迥立，不與牆相連。 其堂上九室，三三相重，不依古制，室間通巷，違舛處多。 其室皆用墼累，極成褊陋。 後魏《樂志》曰：「立明堂，議者或言九室，或言五室，詔斷從五室。 後元叉執政，複改為九室，遭亂不成。」 《宋起居注》曰：「孝武帝立明堂，其牆宇規範，擬則太廟，唯十二間，以應期數。 依漢《汶上圖儀》，設五帝位。 太祖文皇帝對饗，鼎俎簠簋，一依廟禮。」 梁武即位之後，移宋時太極殿以為明堂。 無室，十二間。 《禮疑議》雲：「祭用純漆俎瓦樽，文於郊，質於廟。 止一獻，用清酒。」 平陳之後，臣得目觀，遂量步數，記其尺丈。 猶見基內有焚燒殘柱，毀斫之餘，入地一丈，儼然如舊。 柱下以樟木為跗，長丈餘，闊四尺許，兩兩相並。 瓦安數重。 宮城處所，乃在郭內。 雖湫隘卑陋，未合規摹，祖宗之靈，得崇嚴祀。 周、齊二代，闕而不修，大饗之典，於焉靡托。
The Litu says: "In building the Bright Hall, the Bright Hall is round above and square below — round above follows Heaven, square below follows Earth; twelve halls follow the day-stars, nine chambers follow the Nine Provinces. Each chamber has eight windows; eight times nine is seventy-two, following the king of one season. Each chamber has two doors; two times nine is eighteen doors, following Earth's eighteen days of kingship. The inner hall's central altar is three chi high, with three earthen steps." Hu Boshi's commentary on the Hangguan says: "In antiquity the Pure Temple was thatched with reeds; now it is covered with tiles, with reeds placed beneath the tiles to preserve the ancient institution." The Dongjing Fu says: "Then the three palaces were built, government was dispensed and regular laws proclaimed. Double temples and layered roofs, eight thoroughfares and nine chambers. Boats were built on the clear pool, and the waters flowed wide." Xue Zong's commentary says: "Double layered covering means the roof flatly covers with double ridgepoles." The Xu Hanshu · Jisi Zhi says: "Emperor Ming sacrificed to the Five Emperors in the Bright Hall; the Five Emperors each sat in their direction, the Yellow Emperor at wei — all as at the southern suburb positions. Emperor Guangwu's seat was south of the Green Emperor, slightly withdrawn to the west; each had one calf, and music was performed as at the southern suburb." Your subject Kai cites the Shi, which says in "Wo Jiang" that King Wen was sacrificed to in the Bright Hall: "I will offer, I will enjoy — only oxen and sheep." According to this, the complete tai lao sacrifice was prepared. Now it says one calf — I fear this differs from antiquity. Before the Jin, there was no Chunwei; the round wall and jade-ring water all followed the original diagram. The Jin Qiju Zhu: Pei Yi argued: "Honoring the ancestor as companion to Heaven — its meaning is clear and evident; but the institution of the temple's structure, its principles and evidence, are not yet distinguished. One may simply make one hall to elevate solemn sacrifice; all other miscellaneous elements should be entirely removed." Your subject Kai observes that Heaven displays signs, and the sage follows them. The star of the Imperial Academy already had a diagram; the Jin hall was built square, not conforming to celestial patterns. It lacked layered towers, and also had no jade-ring water; an empty hall violated the meaning of five chambers, and a straight hall violated the text of nine steps. Deviating from antiquity and deceiving Heaven — how excessive! Later Wei built a round wall south of Beitai city, outside the jade-ring water; the gates stood separately inside the water, not connected to the wall. Above the hall were nine chambers, three by three overlapping; it did not follow the ancient institution, and passages ran between chambers — there were many violations. All its chambers were built up with bricks, becoming extremely cramped and crude. The Later Wei Yue Zhi says: "In establishing the Bright Hall, debaters said either nine chambers or five chambers; an edict decided on five chambers. Later when Yuan Cha held power, it was changed back to nine chambers, but chaos prevented completion." The Song Qiju Zhu says: "Emperor Xiaowu of Song established the Bright Hall; its walls and structure were modeled on the Grand Temple, with only twelve bays to correspond to the cycle of numbers. Following the Han Wenshang Tuyi, seats for the Five Emperors were set up. Grand Ancestor Emperor Wen was paired in the feast; tripods, stands, and grain vessels all followed temple ritual." After Emperor Wu of Liang succeeded to the throne, he moved the Song-era Hall of Supreme Ultimate to serve as the Bright Hall. It had no chambers, only twelve bays. The Li Yiyi says: "In sacrifice, pure lacquer stands and earthenware goblets were used — refined at the suburb, plain at the temple. Only one presentation, using clear wine." After the pacification of Chen, your subject was able to see it with his own eyes, and thereupon measured the paces and recorded its dimensions in chi and zhang. One could still see within the foundation burned remnant pillars; of what remained after destruction and cutting, one zhang entered the ground, standing as if still intact. Beneath the pillars camphor wood was used for bases, more than one zhang long and about four chi wide, placed two by two side by side. Tiles were placed in several layers. The palace city's location was inside the outer wall. Although cramped, low, and crude, not conforming to the standard design, the spirits of the ancestors could still receive elevated and solemn sacrifice. Under the Zhou and Qi dynasties, it was left unrepaired; the great feast ritual had no place to rely upon.
9
:自古明堂圖惟有二本，一是宗周，劉熙、阮諶、劉昌宗等作，三圖略同。 一是後漢作，《禮圖》有本，不詳撰人。 臣遠尋經傳，傍求子史，研究眾說，總撰今圖。 其樣以木為之，下為方堂，堂有五室，上為圓觀，觀有四門。
From antiquity there have been only two versions of Bright Hall diagrams: one is the Zhou royal house version, made by Liu Xi, Ruan Chen, Liu Changzong, and others — the three diagrams are roughly the same. One is a Later Han version; the Litu has a copy, but the author is not known in detail. Your subject searched far in the classics and commentaries, sought widely in the masters and histories, studied the various opinions, and compiled the present diagram. Its model was made of wood: below was a square hall with five chambers; above was a round tower with four gates.
10
帝可其奏。 會遼東之役，事不果行。 以渡遼之功，進位金紫光祿大夫。 其年卒官，時年五十八。 帝甚惜之。 諡曰康。 撰《東都圖記》二十卷、《明堂圖議》二卷、《釋疑》一卷，見行於世。 子儒童，游騎尉。 少子溫，起部承務郎。 閻毗閻毗，榆林盛樂人也。 祖進，魏本郡太守。 父慶，周上柱國、甯州總管。 毗七歲，襲爵石保縣公，邑千戶。 及長，儀貌矜嚴，頗好經史。 受《漢書》于蕭該，略通大旨。 能篆書，工草隸，尤善畫，為當時之妙。 周武帝見而悅之，命尚清都公主。 宣帝即位，拜儀同三司，授千牛左右。 高祖受禪，以技藝侍東宮，數以雕麗之物取悅于皇太子，由是甚見親待，每稱之於上。 尋拜車騎，宿衛東宮。 上嘗遣高熲大閱于龍台澤，諸軍部伍多不齊整，唯毗一軍法制肅然。 熲言之於上，特蒙賜帛。 俄兼太子宗衛率長史，尋加上儀同。 太子服玩之物，多毗所為。 及太子廢，毗坐杖一百，與妻子俱配為官奴婢。 後二歲，放免為民。 煬帝嗣位，盛修軍器，以毗性巧，諳練舊事，詔典其職。 尋授朝請郎。 毗立議，輦輅車輿，多所增損，語在《輿服志》。 擢拜起部郎。
The emperor approved his memorial. The Liaodong campaign intervened, and the matter was not carried out. For his merit in crossing the Liao, he was promoted to Grand Master of Golden Seal and Purple Ribbon. That year he died in office, at age fifty-eight. The emperor deeply regretted his loss. His posthumous title was Kang. He wrote twenty juan of Records of the Eastern Capital Diagrams, two juan of Discussions on the Bright Hall Diagram, and one juan of Resolving Doubts — all circulated in his time. His son Rutong served as Commandant of Roaming Cavalry. His youngest son Wen served as Attendant of the Ministry of Personnel. Yan Pi was a native of Shengle in Yulin. His grandfather Jin was Prefect of the native commandery under Wei. His father Qing was Senior Pillar of State under Zhou and Area Commander of Ningzhou. At age seven Yan Pi inherited the title Duke of Shibao County, with a fief of one thousand households. When grown, his bearing and appearance were dignified and stern, and he was quite fond of the classics and histories. He studied the Hanshu under Xiao Gai and gained a general understanding of its main purport. He could write seal script, was skilled at cursive and clerical script, and was especially good at painting — the finest artist of his age. Emperor Wu of Zhou saw him and was pleased, and ordered him to marry Princess Qingdu. When Emperor Xuan succeeded to the throne, Yan Pi was appointed Yitong Third Rank and granted the post of Thousand-Ox Guard. When Emperor Wen received the abdication, Yan Pi served the Eastern Palace with his skills and arts, repeatedly pleasing the Crown Prince with ornate and beautiful objects. Thereby he was greatly favored and treated with intimacy, and was often praised to the emperor. Soon he was appointed Chariots and Cavalry and served as night guard of the Eastern Palace. The emperor once sent Gao Jiong to conduct a grand review at Longtai Marsh; the ranks of the various armies were mostly disorderly, but only Yan Pi's army was disciplined and solemn in its regulations. Gao Jiong reported this to the emperor, and Yan Pi specially received a gift of silk. Soon he additionally served as Chief Clerk of the Crown Prince's Palace Guard Command, and soon was promoted to Senior Yitong. Most of the Crown Prince's clothing and playthings were made by Yan Pi. When the Crown Prince was deposed, Yan Pi was sentenced to one hundred strokes of the cane and, together with his wife and children, was assigned as government slaves. Two years later, he was released and restored to commoner status. When Emperor Yang succeeded to the throne, military equipment was greatly expanded. Because Yan Pi was ingenious by nature and well versed in old precedents, an edict put him in charge of that office. Soon he was appointed Attendant Consultant. Yan Pi established proposals for imperial carriages and chariots, with many additions and reductions; the details are in the Treatise on Chariots and Robes. He was promoted and appointed Attendant of the Ministry of Personnel.
11
帝嘗大備法駕，嫌屬車太多，顧謂毗曰：「開皇之日，屬車十有二乘，於事亦得。 今八十一乘，以牛駕車，不足以益文物。 朕欲減之，從何為可？」 毗對曰：「臣初定數，共宇文愷參詳故實，據漢胡伯始、蔡邕等議，屬車八十一乘，此起于秦，遂為後式。 故張衡賦雲'屬車九九'是也。 次及法駕，三分減一，為三十六乘。 此漢制也。 又據宋孝建時，有司奏議，晉遷江左，惟設五乘，尚書令、建平王宏曰：'八十一乘，議兼九國，三十六乘，無所准憑。 江左五乘，儉不中禮。 但帝王文物，旂旒之數，爰及冕玉，皆同十二。 今宜准此，設十二乘。 '開皇平陳，因以為法。 今憲章往古，大駕依秦，法駕依漢，小駕依宋，以為差等。」 帝曰：「何用秦法乎？ 大駕宜三十六，法駕宜用十二，小駕除之。」 毗研精故事，皆此類也。
The emperor once fully prepared the ritual escort and disliked that there were too many attendant chariots. Turning to Yan Pi he said: "In the Kaihuang era, there were twelve attendant chariots, which was also adequate for the purpose. Now there are eighty-one chariots, drawn by oxen — this is not enough to enhance ceremonial splendor. I wish to reduce them — from what number would it be acceptable?" Yan Pi replied: "When I first fixed the number, together with Yu Wenkai I examined the ancient precedents. Following the discussions of Hu Boshi, Cai Yong, and others of Han, attendant chariots numbered eighty-one — this began in Qin and became the later model. Therefore Zhang Heng's rhapsody says 'attendant chariots nine times nine' — this is it. Next for the ritual escort, one third was subtracted, making thirty-six chariots. This was the Han institution. Also according to the Xiaojian era of Song, the relevant offices submitted a proposal: when Jin moved south of the Yangtze, only five chariots were set up. Director of the Masters of Writing, Prince of Jianping Hong, said: 'Eighty-one chariots, the proposal combining nine states; thirty-six chariots, with no basis to follow. The five chariots south of the Yangtze were too frugal and did not accord with ritual. But the ceremonial regalia of emperors and kings — the number of banners and tassels, extending to the crown and jade — are all twelve. Now it is fitting to follow this and set up twelve chariots. When Kaihuang pacified Chen, this was adopted as the standard. Now taking the statutes of antiquity as model: the grand escort follows Qin, the ritual escort follows Han, the lesser escort follows Song — thus establishing the gradations." The emperor said: "Why use the Qin standard? The grand escort should be thirty-six, the ritual escort should use twelve, and the lesser escort should be abolished." Yan Pi's meticulous study of ancient precedents was all of this kind.
12
長城之役，毗總其事。 及帝有事恆嶽，詔毗營立壇場。 尋轉殿內丞，從幸張掖郡。 高昌王朝於行所，詔毗持節迎勞，遂將護入東都。 尋以母憂去職。 未期，起令視事。 將興遼東之役，自洛口開渠，達於涿郡，以通運漕。 毗督其役。 明年，兼領右翊衛長史，營建臨朔宮。 及征遼東，以本官領武賁郎將，典宿衛。 時眾軍圍遼東城，帝令毗詣城下宣諭，賊弓弩亂髮，所乘馬中流矢，毗顏色不變，辭氣抑揚，卒事而去。 尋拜朝請大夫，遷殿內少監，又領將作少監事。 後複從帝征遼東，會楊玄感作逆，帝班師，兵部侍郎斛斯政奔遼東，帝令毗率騎二千追之，不及。 政據高麗柏崖城，毗攻之二日，有詔征還。 從至高陽，暴卒，時年五十。 帝甚悼惜之，贈殿內監。 何稠劉龍黃亙亙弟袞何稠，字桂林，國子祭酒妥之兄子也。 父通，善斫玉。 稠性絕巧，有智思，用意精微。 年十餘歲，遇江陵陷，隨妥入長安。 仕周禦飾下士。 及高祖為丞相，召補參軍，兼掌細作署。 開皇初，授都督，累遷禦府監，曆太府丞。 稠博覽古圖，多識舊物。 波斯嘗獻金綿錦袍，組織殊麗。 上命稠為之。 稠錦既成，逾所獻者，上甚悅。 時中國久絕琉璃之作，匠人無敢厝意，稠以綠瓷為之，與真不異。 尋加員外散騎侍郎。
During the Great Wall project, Yan Pi supervised the whole affair. When the emperor performed rites at Mount Heng, an edict ordered Yan Pi to build and establish the altar platform. Soon he was transferred to Palace Attendant and accompanied the emperor on a visit to Zhangye Commandery. The King of Gaochang came to pay court at the traveling palace. An edict ordered Yan Pi to hold the staff of office and welcome him, and thereupon escort him into the Eastern Capital. Soon he left office due to mourning for his mother. Before the mourning period ended, he was recalled and ordered to resume duties. When the Liaodong campaign was about to begin, a canal was opened from Luokou reaching to Zhuo Commandery to open transport and grain shipment. Yan Pi supervised the project. The next year he additionally served as Chief Clerk of the Right Yiwu Guard and built Linshuo Palace. When the expedition to Liaodong was launched, in his original office he served as Colonel of the Martial Guard and managed night security. At that time the armies besieged Liaodong city. The emperor ordered Yan Pi to go beneath the walls and proclaim the imperial message. The enemy's bows and crossbows fired wildly; the horse he rode was struck by an arrow, but Yan Pi's expression did not change, his tone rose and fell with composure, and he finished the task and departed. Soon he was appointed Grand Attendant Consultant, promoted to Deputy Palace Attendant, and also took charge of the Deputy Chief of Palace Construction. Later he again followed the emperor on the Liaodong expedition. Yang Xuangan rebelled, the emperor withdrew the army, and Vice Minister of War Husizheng fled to Liaodong. The emperor ordered Yan Pi to lead two thousand cavalry in pursuit, but they did not catch him. Husizheng held Baicheng in Goguryeo. Yan Pi attacked it for two days, then an edict ordered him recalled. He followed the emperor to Gaoyang and died suddenly, at age fifty. The emperor deeply mourned his loss and posthumously granted him the title of Palace Attendant. He Chou, Liu Long, Huang Gen — Gen's younger brother Gun. He Chou, whose courtesy name was Guilin, was the nephew of the Director of the Imperial Academy, Tuo. His father Tong was skilled at carving jade. He Chou was supremely ingenious by nature, with intelligence and thought, applying his mind with exquisite precision. At age ten and more, when Jiangling fell, he followed Tuo to Chang'an. He served the Northern Zhou as a Lower Gentleman of Imperial Adornments. When Emperor Wen was Chancellor, He Chou was summoned and appointed as Staff Officer, additionally managing the Fine Works Office. At the beginning of Kaihuang he was granted the title Commander, was repeatedly promoted to Supervisor of the Imperial Storehouse, and served as Assistant Director of the Grand Storehouse. He Chou read widely in ancient diagrams and knew many old objects. Persia once presented a brocade robe of gold thread, with a weave of extraordinary beauty. The emperor ordered He Chou to make one. When He Chou's brocade was completed, it surpassed the tribute piece, and the emperor was greatly pleased. At that time China had long lacked the making of glass; craftsmen dared not attempt it, but He Chou made it from green porcelain, indistinguishable from the real thing. Soon he was additionally appointed Attendant Cavalier.
13
開皇末，桂州俚李光仕聚眾為亂，詔稠召募討之。 師次衡嶺，遣使者諭其渠帥洞主莫崇解兵降款。 桂州長史王文同鎖崇以詣稠所。 稠詐宣言曰：「州縣不能綏養，致邊民擾叛，非崇之罪也。」 乃命釋之，引崇共坐，並從者四人，為設酒食而遣之。 崇大悅，歸洞不設備。 稠至五更，掩入其洞，悉發俚兵，以臨餘賊。 象州逆帥杜條遼、羅州逆帥龐靖等相繼降款。 分遣建州開府梁昵討叛夷羅壽，羅州刺史馮暄討賊帥李大檀，並平之，傳首軍門。 承制署首領為州縣官而還，眾皆悅服。 有欽州刺史甯猛力，帥眾迎軍。 初，猛力倔強山洞，欲圖為逆，至是惶懼，請身入朝。 稠以其疾篤，因示無猜貳，遂放還州，與之約曰：「八九月間，可詣京師相見。」 稠還奏狀，上意不懌。 其年十月，猛力卒，上謂稠曰：「汝不前將猛力來，今竟死矣。」 稠曰：「猛力共臣為約，假令身死，當遣子入侍。 越人性直，其子必來。」 初，猛力臨終，誡其子長真曰：「我與大使為約，不可失信于國士。 汝葬我訖，即宜上路。」 長真如言入朝，上大悅曰：「何稠著信蠻夷，乃至於此。」 以勳授開府。
At the end of Kaihuang, the Li chieftain Li Guangshi of Guizhou gathered a crowd and rebelled. An edict ordered He Chou to recruit troops and suppress him. The army halted at Heng Ridge and sent envoys to instruct the chieftain and cave lord Mo Chong to disband his troops and submit. Guizhou Chief Clerk Wang Wentong shackled Chong and brought him to He Chou's camp. He Chou falsely proclaimed: "The prefectures and counties could not pacify and nurture the people, causing frontier people to rebel — this is not Chong's fault." Thereupon he ordered Chong released, invited him to sit together, along with four attendants, provided food and wine, and sent them away. Chong was greatly pleased, returned to his cave, and made no preparations. He Chou at the fifth watch secretly entered the cave, mobilized all the Li troops, and advanced against the remaining rebels. The rebel leaders Du Tiaoliao of Xiangzhou and Pang Jing of Luozhou and others successively submitted. He separately dispatched Jianzhou Area Commander Liang Ni to suppress the rebel Yi Luo Shou, and Luozhou Governor Feng Xuan to suppress the rebel leader Li Datan — both were pacified and their heads sent to the camp gate. By imperial commission he appointed chieftains as prefectural and county officials and returned; all were pleased and submitted. There was Qinzhou Governor Ning Mengli, who led his people to welcome the army. At first Mengli had been stubborn in his mountain cave and wished to rebel; now he was fearful and requested to come to court in person. He Chou, because Mengli was seriously ill, showed no suspicion and let him return to his province, making an appointment with him: "Between the eighth and ninth months, you may come to the capital to meet." He Chou returned and submitted his report; the emperor was displeased. That year in the tenth month Mengli died. The emperor said to He Chou: "You did not bring Mengli here earlier — now he has died after all." He Chou said: "Mengli made an appointment with me; even if he died in person, he would send his son to attend court. The Yue people are straightforward by nature — his son will surely come." When Mengli was near death, he admonished his son Changzhen: "I made an appointment with the envoy — you must not break faith with a man of the state. When you have buried me, you should set out on the road at once." Changzhen came to court as instructed. The emperor was greatly pleased and said: "He Chou has established trust among the frontier peoples — even to this extent." For his merit he was granted the rank of Kaifu.
14
仁壽初，文獻皇后崩，與宇文愷參典山陵制度。 稠性少言，善候上旨，由是漸見親昵。 及上疾篤，謂稠曰：「汝既曾葬皇后，今我方死，宜好安置。 屬此何益，但不能忘懷耳。 魂其有知，當相見於地下。」 上因攬太子頸謂曰：「何稠用心，我付以後事，動靜當共平章。」
At the beginning of Renshou, when Empress Wenxian died, he together with Yu Wenkai jointly managed the institution of the imperial tomb. He Chou spoke little by nature and was good at reading the emperor's intent; thereby he gradually came to be treated with intimacy. When the emperor's illness was grave, he said to He Chou: "You have already buried the empress; now that I am about to die, you should arrange things well. Entrusting this is of no benefit, but I cannot forget it. If my soul has awareness, we shall meet again in the underworld." The emperor then embraced the Crown Prince's neck and said: "He Chou's devoted service — I entrust the affairs after my death to him; in all actions you should consult with him jointly."
15
大業初，煬帝將幸揚州，謂稠曰：「今天下大定，朕承洪業，服章文物，闕略猶多。 卿可討閱圖籍，營造輿服羽儀，送至江都也。」 其日，拜太府少卿。 稠於是營黃麾三萬六千人仗，及車輿輦輅、皇后鹵簿、百官儀服，依期而就，送于江都。 所役工十萬餘人，用金銀錢物巨億計。 帝使兵部侍郎明雅、選部郎薛邁等勾核之，數年方竟，毫釐無舛。 稠參會今古，多所改創。 魏、晉以來，皮弁有纓而無笄導。 稠曰：「此古田獵之服也。 今服以入朝，宜變其制。」 故弁施象牙簪導，自稠始也。 又從省之服，初無佩綬，稠曰：「此乃晦朔小朝之服。 安有人臣謁帝而去印綬，兼無佩玉之節乎？」 乃加獸頭小綬及佩一隻。 舊制，五輅於轅上起箱，天子與參乘同在箱內。 稠曰：「君臣同所，過為相逼。」 乃廣為盤輿，別構欄楯，侍臣立於其中。 于內複起須彌平坐，天子獨居其上。 自餘麾幢文物，增損極多，事見《威儀志》。 帝複令稠造戎車萬乘，鉤陳八百連，帝善之，以稠守太府卿。 後三歲，兼領少府監。 遼東之役，攝右屯衛將軍，領禦營弩手三萬人。 時工部尚書宇文愷造遼水橋不成，師不得濟，右屯衛大將軍麥鐵杖因而遇害。 帝遣稠造橋，二日而就。 初，稠制行殿及六合城，至是，帝于遼左與賊相對，夜中施之。 其城周回八裡，城及女垣合高十仞，上布甲士，立仗建旗。 四隅置闕，面別一觀，觀下三門，遲明而畢。 高麗望見，謂若神功。 是歲，加金紫光祿大夫。 明年，攝左屯衛將軍，從至遼左。
At the beginning of Daye, when Emperor Yang was about to visit Yangzhou, he said to He Chou: "Now the realm is greatly settled, and I inherit the vast enterprise; robes, insignia, and ceremonial regalia still have many omissions. You should examine the diagrams and records, construct chariots, robes, and feathered banners, and send them to Jiangdu." That same day he was appointed Deputy Director of the Grand Storehouse. He Chou thereupon constructed thirty-six thousand yellow-banner guards and weapons, as well as chariots, imperial carriages, the empress's procession regalia, and the ceremonial robes of the hundred officials — all completed on schedule and sent to Jiangdu. The laborers employed numbered more than one hundred thousand, and the gold, silver, and goods used amounted to hundreds of millions. The emperor sent Vice Minister of War Ming Ya, Selection Bureau Director Xue Mai, and others to audit it. After several years it was finally completed, with not a fraction of error. He Chou consulted past and present and made many innovations. Since Wei and Jin, the leather cap had tassels but no hairpin guide. He Chou said: "This is the garb of ancient hunting in the fields. Now to wear it at court, its design should be changed." Therefore the cap was fitted with an ivory hairpin guide — this began with He Chou. Also the simplified court dress initially had no sash pendant. He Chou said: "This is the garb for the minor audience at the new and full moon. How can a minister attend the emperor and leave off the seal cord, and also lack the ornament of jade pendants?" Thereupon a small sash with beast-head ornament and one pendant were added. Under the old institution, the five imperial chariots had boxes raised on the shafts; the Son of Heaven and the attendant rider sat together inside the box. He Chou said: "Ruler and minister in the same place — this is excessively cramped." Thereupon a broad platform carriage was made, with separate railings and shields constructed, and attending ministers stood within them. Within, a Sumeru platform was additionally raised, and the Son of Heaven sat alone upon it. As for the remaining banners, standards, and ceremonial regalia, additions and reductions were extremely numerous; the details are in the Treatise on Ceremonial Insignia. The emperor again ordered He Chou to make ten thousand war chariots and eight hundred linked Gouchen formations. The emperor approved, and He Chou was appointed Director of the Grand Storehouse. Three years later he additionally served as Supervisor of the Lesser Storehouse. During the Liaodong campaign, he served as acting General of the Right Tunwei Guard, commanding thirty thousand crossbowmen of the Imperial Camp. At that time Minister of Works Yu Wenkai failed to build the Liao River bridge, the army could not cross, and Grand General of the Right Tunwei Guard Mai Tiezhang was killed as a result. The emperor sent He Chou to build the bridge, and it was completed in two days. Earlier He Chou had designed the mobile hall and the Six-Directions City. Now, as the emperor faced the enemy on the Liao front, it was deployed in the middle of the night. The city was eight li in circumference; the wall and parapet together stood ten ren high. Armored soldiers were deployed on top, standing with weapons and raising banners. Towers were placed at the four corners; on each face a separate pavilion; beneath each pavilion three gates — all completed by late dawn. The Goguryeo forces saw it and thought it the work of supernatural power. That year he was additionally granted the title of Grand Master of Golden Seal and Purple Ribbon. The next year he served as acting General of the Left Tunwei Guard and followed the emperor to the Liao front.
16
十二年，加右光祿大夫，從幸江都。 遇宇文化及作亂，以為工部尚書。 化及敗，陷於竇建德，建德複以為工部尚書、舒國公。 建德敗，歸於大唐，授將作少匠，卒。
In the twelfth year he was additionally granted the title of Right Grand Master of Splendid Happiness and accompanied the emperor on a visit to Jiangdu. When Yuwen Huaji rebelled, He Chou was appointed Minister of Works. When Huaji was defeated, He Chou fell into the hands of Dou Jiande, who again appointed him Minister of Works and Duke of Shu. When Jiande was defeated, he submitted to Great Tang and was appointed Deputy Chief of Palace Construction, and there he died.
17
開皇時，有劉龍者，河間人也。 性強明，有巧思。 齊後主知之，令修三爵台，甚稱旨，因而曆職通顯。 及高祖踐阼，大見親委，拜右衛將軍，兼將作大匠。 遷都之始，與高熲參掌制度，代號為能。
During Kaihuang there was a Liu Long, a native of Hejian. By nature he was forceful and clear-minded, with ingenious ideas. Emperor Houzhu of Qi knew of him and ordered him to repair the Three Goblets Terrace. The work greatly pleased the emperor, and Liu Long rose through offices to prominence. When Emperor Wen ascended the throne, Liu Long was greatly trusted and appointed General of the Right Guard, additionally serving as Chief of Palace Construction. At the beginning of the capital relocation, together with Gao Jiong he jointly managed the institutions, and his generation called him capable.
18
大業時，有黃亙者，不知何許人也，及其弟袞，俱巧思絕人。 煬帝每令其兄弟直少府將作。 于時改創多務，亙、袞每參典其事。 凡有所為，何稠先令亙、袞立樣，當時工人皆稱其善，莫能有所損益。 亙官至朝散大夫，袞官至散騎侍郎。 【論】史臣曰：宇文愷學藝兼該，思理通贍，規矩之妙，參縱班、爾，當時制度，鹹取則焉。 其起仁壽宮，營建洛邑，要求時幸，窮侈極麗，使文皇失德，煬帝亡身，危亂之源，抑亦此之由。 至於考覽書傳，定《明堂圖》，雖意過其通，有足觀者。 毗、稠巧思過人，頗習舊事，稽前王之采章，成一代之文物。 雖失之于華盛，亦有可傳於後焉。
During Daye there was a Huang Gen, of unknown origin, and his younger brother Gun — both had ingenuity surpassing other men. Emperor Yang often had the brothers serve on duty at the Lesser Storehouse and Palace Construction. At that time renovations and innovations were numerous, and Gen and Gun each participated in managing these affairs. In whatever was undertaken, He Chou first had Gen and Gun make models. The craftsmen of the time all praised them as good, and none could add or subtract anything. Gen reached the office of Grand Master of Palace Attendance; Gun reached the office of Attendant Cavalier. [Commentary] The historian says: Yu Wenkai's learning and arts were comprehensive, his thought and reasoning thorough and ample. The subtlety of his standards rivaled Ban and Er, and the institutions of his time all took him as their model. His raising of Renshou Palace and construction of Luoyang, seeking the emperor's favor at every turn and exhausting extravagance to the utmost splendor, caused Emperor Wen to lose virtue and Emperor Yang to lose his life. The source of peril and chaos, perhaps, also lies in this. As for examining books and records and fixing the Bright Hall Diagram — although his intent exceeded his mastery, there is still much worth viewing. Yan Pi and He Chou had ingenuity surpassing other men, were well versed in old precedents, examined the ceremonial regalia of former kings, and completed the cultural artifacts of an age. Although they failed in excessive splendor, there is still much that can be passed down to posterity.