1
游雅高閭
You Ya and Gao Lu
2
游雅，字伯度，小名黃頭，廣平任人也。 少好學，有高才。 世祖時，與勃海高允等俱知名，徵拜中書博士、東宮內侍長，遷著作郎。 使劉義隆，授散騎侍郎，賜爵廣平子，加建威將軍。 稍遷太子少傅，領禁兵，進爵為侯，加建義將軍。 受詔與中書侍郎胡方回等改定律制。 出為散騎常侍、平南將軍、東雍州刺史，假梁郡公。 在任廉白，甚有惠政。 徵為祕書監，委以國史之任。 不勤著述，竟無所成。 詔雅為太華殿賦，文多不載。 雅性剛戇，好自矜誕，陵獵人物。 高允重雅文學，而雅輕薄允才，允性柔寬，不以為恨。 允將婚于邢氏，雅勸允娶于其族，允不從。 雅曰：「人貴河間邢，不勝廣平游。 人自棄伯度，我自敬黃頭。」 貴己賤人，皆此類也。 允著徵士頌，殊為重雅，事在允傳。 雅因論議長短，忿儒者陳奇，遂陷奇至族，議者深責之。 和平二年卒。 贈相州刺史，諡曰宣侯。
You Ya, whose courtesy name was Bodu and childhood name was Huangtou, was a native of Ren in Guangping Commandery. From youth he was devoted to study and possessed exceptional talent. During the reign of Emperor Taiwu, he was as well known as Gao Yun of Bohai and others. He was summoned and appointed Central Secretariat Doctor and Chief Inner Attendant of the Eastern Palace, then promoted to Drafting Clerk. On an embassy to Liu Yilong, he was granted the post of Attendant Cavalier and Regular, given the title Marquis of Guangping, and additionally appointed General Who Establishes Prestige. He was gradually promoted to Junior Tutor of the Heir Apparent and placed in command of the palace guard. His noble rank was raised to Marquis, and he was further appointed General Who Establishes Righteousness. By imperial order he joined Central Secretariat Attendant Hu Fanghui and others in revising the laws and regulations. He was sent out to serve as Attendant Cavalier and Regular, General Who Pacifies the South, and Governor of Eastern Yong Province, with the provisional title Duke of Liang Commandery. During his tenure he was upright and honest, and his administration brought genuine benefit to the people. He was recalled to serve as Director of the Secretariat and entrusted with responsibility for the dynastic history. He was lax about his writing duties and ultimately produced nothing of note. The emperor ordered Ya to compose a rhapsody on the Taihua Hall, but most of the piece was not preserved in the record. Ya was by nature blunt and obstinate, given to self-aggrandizement and contempt for others. Gao Yun held Ya's literary accomplishments in esteem, but Ya looked down on Yun's abilities. Yun was gentle and magnanimous by nature and did not resent it. When Yun was preparing to marry a woman of the Xing clan, Ya urged him to take a wife from the You family instead, but Yun refused. Ya said, "People may honor the Xing of Hejian, but they cannot outrank the You of Guangping. Others may reject Bodu, but I myself honor Huangtou. His habit of exalting himself and belittling others was all of this kind. Gao Yun composed "Praise of Reclusive Scholars," in which he held Ya in high regard; the account appears in Yun's biography. In a debate over comparative merits, Ya grew angry at the scholar Chen Qi, had him condemned, and extended the punishment to his entire clan. Commentators strongly condemned him for this. He died in the second year of the Heping era. He was posthumously granted the title Governor of Xiang Province, with the posthumous name Marquis Xuan.
3
子僧奴，襲爵。 卒，子雙鳳襲。
His son Sengnu inherited the title. When he died, his son Shuangfeng succeeded to the title.
4
雅弟恒，子曇護。 太和中，為中散，遷典寺令。 後慰勞仇池，為賊所害。 贈肆州刺史。
Ya's younger brother was Heng; Heng's son was Tanhu. During the Taihe era he served as Palace Attendant and was later promoted to Director of the Bureau of Monasteries. Later, while on a mission to confer rewards upon Qiuchi, he was killed by bandits. He was posthumously granted the title Governor of Si Province.
5
高閭，字閻士，漁陽雍奴人。 五世祖原，晉安北軍司、上谷太守、關中侯，有碑在薊中。 祖雅，少有令名，州別駕。 父洪，字季願，陳留王從事中郎。 閭貴，乃贈寧朔將軍、幽州刺史、固安貞子。
Gao Lu, whose courtesy name was Yanshi, was a native of Yongnu in Yuyang Commandery. His fifth-generation ancestor Yuan served Jin as General of the Army for Pacifying the North, Administrator of Shanggu, and Marquis of Guanzhong; a commemorative stele to him still stood in Ji. His grandfather Ya enjoyed an excellent reputation from youth and served as Provincial Attendant. His father Hong, whose courtesy name was Jiyuan, served the Prince of Chenliu as Attendant of the Affairs Section. After Lu rose to prominence, his father was posthumously granted the titles General Who Pacifies the North, Governor of You Province, and Viscount of Gu'an.
6
閭早孤，少好學，博綜經史，文才儁偉，下筆成章。 本名驢，司徒崔浩見而奇之，乃改為閭而字焉。 真君九年，徵拜中書博士。 和平末，遷中書侍郎。 高宗崩，乙渾擅權，內外危懼。 文明太后臨朝，誅渾，引閭與中書令高允入於禁內，參決大政，賜爵安樂子。 加南中郎將，與鎮南大將軍尉元南赴徐州，閭先入彭城，收管籥，元表閭以本官領東徐州刺史，與張讜對鎮團城。 後還京城，以功進爵為侯，加昭武將軍。
Lu was orphaned early. From youth he loved learning, mastered the classics and histories, possessed outstanding literary talent, and could compose finished prose at a stroke. His original given name was Donkey. Minister of Works Cui Hao, struck by his talent, changed it to Lu and gave him the courtesy name Yanshi. In the ninth year of the Zhenjun era he was summoned and appointed Central Secretariat Doctor. Near the end of the Heping era he was promoted to Central Secretariat Attendant. After Emperor Wencheng died, Yue Hun seized power, and fear spread throughout the court and the realm. Empress Dowager Wenming assumed regency, executed Yue Hun, and summoned Lu and Central Secretariat Director Gao Yun into the inner palace to help decide major affairs of state. Lu was granted the title Viscount of Anle. He was additionally appointed General of the Southern Palace Gentlemen and marched south to Xuzhou with General Who Guards the South Wei Yuan. Lu entered Pengcheng first and took control of the city gates. Yuan memorialized that Lu, retaining his existing rank, should also serve as Governor of Eastern Xu Province, and Lu garrisoned Tuancheng jointly with Zhang Dan. When he later returned to the capital, his noble rank was raised to Marquis for his achievements, and he was further appointed General Who Displays Martiality.
7
顯祖傳位，徙御崇光宮，閭上表頌曰：
When Emperor Xianwen abdicated and moved to Chongguang Palace, Lu submitted a memorial of praise that read:
8
臣聞創制改物者，[1]應天之聖君； 齷齪順常者，守文之庸主。 故五帝異規而化興，三王殊禮而致治，用能憲章萬祀，垂範百王，歷葉所以挹其遺風，後君所以酌其軌度。 伏惟太上皇帝，道光二儀，明齊日月，至德潛通，武功四暢。 霜威南被，則淮徐來同； 齊斧北斷，則獫狁覆斃。 西摧三危之酋，東引肅慎之貢，荒遐款塞，九有宅心。 於是從容閑覽，希心玄奧，尚鼎湖之奇風，崇巢由之高潔，疇咨熙載，亮采羣后，爰挹大位，傳祚聖人。 開古之高範，爰萃於一朝； 曠葉之希事，載見於今日。 昔唐堯禪舜，前典大其成功； 太伯讓季，孔子稱其至德。 苟位以聖傳，臣子一也。 謹上至德頌一篇，其詞曰：
I have heard that those who create new institutions and transform the world are sage rulers who respond to Heaven; while those who are narrow-minded and cling to convention are mediocre rulers who merely preserve what they inherit. The Five Emperors followed different standards yet civilization flourished; the Three Kings observed different rites yet good order was achieved. In this way they became models for ten thousand generations and standards for a hundred kings — later ages draw from their surviving influence, and succeeding rulers take their norms as measure. I humbly consider that the Retired Emperor's virtue illumines heaven and earth, his brilliance equals the sun and moon, his supreme virtue quietly pervades all things, and his martial achievements extend in every direction. When his frost-like authority spread southward, the Huai and Xu regions came to submit; when his imperial axe struck northward, the Xianyun were overthrown and destroyed. In the west he crushed the chieftains of Sanwei; in the east he received tribute from Sushen. Remote lands came in submission, and the Nine Domains found their rightful center. Thereupon, at leisure he turned to profound learning, set his heart on the deepest truths, honored the extraordinary spirit of the Yellow Emperor at Dinghu, and revered the lofty purity of Chao Fu and Xu You. He sought counsel from brilliant ministers, drew upon the talents of the lords, and thus yielded the great throne and transmitted the mandate to the sage. A lofty model opened since antiquity has here been gathered in a single age; a deed rare across vast ages is now witnessed in our own day. In antiquity Tang Yao abdicated to Shun, and the earlier classics greatly praised that achievement; Taibo yielded to Ji, and Confucius called this supreme virtue. If the throne passes through a sage, minister and subject are united in one purpose. I respectfully submit a hymn to supreme virtue; its words read:
9
茫茫太極，悠悠遐古。 三皇創制，五帝垂祜。 仰察璿璣，俯鑒后土。 雍容端拱，惟德是與。 夏殷世傳，周漢纂烈。 道風雖邈，仍誕明哲。 爰暨三季，下凌上替。 九服三分，禮樂四缺。 上靈降鑒，思皇反正。 乃眷有魏，配天承命。 功冠前王，德侔往聖。 移風革俗，天保載定。 於穆太皇，克廣聖度。 玄化外暢，惠鑒內悟。 遺此崇高，挹彼沖素。 道映當今，慶流後祚。 明明我皇，承乾紹煥。 比誦熙周，方文隆漢。 重光麗天，晨暉疊旦。 六府孔修，三辰貞觀。 功均乾造，雲覆雨潤。 養之以仁，敦之以信。 綏之斯和，動之斯震。 自東徂西，無思不順。 禎候並應，福祿來格。 嘉穀秀町，素文表石。 玄鳥呈皓，醴泉流液。 黃龍蜿蜿，遊鱗奕奕。 沖訓既布，率土咸寧。 穆穆四門，灼灼典刑。 勝殘豈遠，期月有成。 翹翹東岳，庶見翠旌。 先民有言，千載一泰。 昔難其運，今易其會。 沐浴淳澤，被服冠帶。 飲和陶潤，載欣載賴。 文以寫意，功由頌宣。 吉甫作歌，式昭永年。 唐政緝熙，康哉垂篇。 仰述徽烈，被之管絃。
Vast is the Supreme Ultimate; remote is distant antiquity. The Three Sovereigns created institutions; the Five Emperors bestowed blessings. Looking up they observed the turning heavens; looking down they mirrored the earthly realm. Dignified and composed upon the throne, they gave themselves only to virtue. Xia and Yin passed the throne by succession; Zhou and Han inherited their glory. Though the way and its influence lie far in the past, wise and enlightened rulers still arise. Then came the three final ages, when the lower overbore the upper and order collapsed. The Nine Domains were divided in three; rites and music were broken on every side. Heaven descended in judgment, longing for the sovereign's return to the right path. Then Wei was favored, matched with Heaven and received the mandate. Its achievements surpass former kings; its virtue equals the sages of old. It transformed customs and reformed practices; Heaven's protection was firmly established. Solemn is the Grand Emperor, able to extend the sage's measure. The mysterious transformation flows outward; benevolent insight awakens within. Leaving this exalted height, he draws upon pure simplicity. The Way shines upon the present age; blessings flow to later generations. Bright, bright is our emperor, inheriting Heaven and continuing its brilliance. Comparable in renown to flourishing Zhou, comparable in culture to exalted Han. Double brilliance adorns the sky; morning light layers upon dawn. The six treasuries are thoroughly ordered; the three luminaries stand in correct alignment. His achievements equal Heaven's creation; like clouds covering all and rain nourishing all. He nourishes the people with benevolence and strengthens them with trust. When he pacifies them, they harmonize; when he moves them, they tremble. From east to west, none who think do not submit. Auspicious portents all respond; fortune and blessing arrive. Fine grain sprouts in the fields; white patterns appear on stone. Dark birds display whiteness; sweet springs flow with nectar. Yellow dragons coil and wind; swimming scales gleam brightly. Once the profound instruction is spread, all within the realm find peace. Solemn are the four gates; bright and clear are the exemplary punishments. Is overcoming cruelty still far off? In a full month there is achievement. Lofty, lofty is the Eastern Peak; may we see the green banner. The ancients had a saying: once in a thousand years comes a time of peace. Formerly such fortune was hard to attain; now its moment comes easily. Bathed in pure bounty, clothed in cap and sash. Drinking harmony and soaking in gentle nurture, full of joy and gratitude. Writing expresses intent; achievement is proclaimed through praise. Jifu composed the song to manifest eternal years. Tang's governance was harmonious and bright; "How peaceful!" was handed down in a chapter. Looking up I recount the illustrious achievements and set them to strings and pipes.
10
高允以閭文章富逸，舉以自代，遂為顯祖所知，數見引接，參論政治。 命造鹿苑頌、北伐碑，顯祖善之。 承明初，為中書令，加給事中，委以機密。 文明太后甚重閭，詔令書檄碑銘贊頌皆其文也。
Because Lu's writings were rich and elegant, Gao Yun recommended him as his own successor. Lu thus came to the attention of Emperor Xianwen, was repeatedly summoned to court, and took part in discussions of state policy. He was ordered to compose "Praise of the Deer Park" and the "Northern Campaign Stele," and Emperor Xianwen was pleased with both. At the beginning of the Chengming era he was appointed Central Secretariat Director with the additional title Attendant Within the Gates and entrusted with confidential affairs of state. Empress Dowager Wenming held Lu in high esteem, and edicts, orders, letters, dispatches, stele inscriptions, praises, and eulogies were all written by him.
11
太和三年，出師討淮北，閭表曰：「伏見廟算有事淮海，雖成事不說，猶可思量。 臣以愚劣，本非武用，至於軍旅，尤所不學。 直以無諱之朝，敢肆狂瞽，區區短見，竊有所疑。 臣聞兵者凶器，不得已而用之。 今天下開泰，四方無虞，豈宜盛世，干戈妄動。 疑一也。 淮北之城，凡有五處，難易相兼，皆須攻擊。 然攻守難圖，力懸百倍，反覆思量，未見其利。 疑二也。 縱使如心，於國無用，發兵遠入，費損轉多。 若不置城，是謂空爭。 疑三也。 脫不如意，當延日月，屯眾聚費，于何不有。 疑四也。 伏願思此四疑，時速返旆。」 文明太后令曰：「六軍電發，有若摧朽，何慮四難也。」
In the third year of the Taihe era, troops marched out to campaign against the region north of the Huai. Lu submitted a memorial that read, "I note that the court's strategic planning concerns the Huai and sea region. Though one does not speak of matters already settled, they may still be weighed. I am dull and unworthy by nature and no soldier; of all subjects, military affairs are what I have least studied. Only because this is a court where frank speech is permitted do I dare offer reckless counsel. From my limited perspective, I have private doubts. I have heard that arms are inauspicious instruments, to be used only when there is no alternative. Now the realm is open and at peace, and the four quarters are free of alarm. How can a flourishing age wantonly stir weapons of war? This is my first doubt. There are five cities north of the Huai in all, mixing easy and difficult targets, and each must be attacked. Yet attack and defense are hard to plan, and the disparity in strength is a hundredfold. After turning the matter over again and again, I see no advantage. This is my second doubt. Even if all goes as wished, it would be of no use to the state. Sending troops deep into enemy territory would only increase expense and loss. If no garrison cities are established, the campaign would be empty contention. This is my third doubt. If things do not go as wished, the campaign will drag on for months, and the cost of massing troops and gathering supplies would be enormous. This is my fourth doubt. I humbly ask that Your Majesty consider these four doubts and withdraw the army at once." Empress Dowager Wenming issued an order: "The six armies strike like lightning, as if crushing rotten wood. Why worry over four difficulties?"
12
遷尚書、中書監。 淮南王他奏求依舊斷祿，文明太后令召羣臣議之。 閭表曰：
He was promoted to Minister of the Secretariat and Director of the Central Secretariat. The Prince of Huainan, Ta, memorialized requesting that official salaries again be abolished. Empress Dowager Wenming ordered the ministers summoned to discuss the proposal. Lu submitted a memorial that read:
13
天生烝民，樹之以君，明君不能獨理，必須臣以作輔。 君使臣以禮，臣事君以忠。 故車服有等差，爵命有分秩； 德高者則位尊，任廣者則祿重。 下者祿足以代耕，上者俸足以行義。 庶民均其賦，以展奉上之心； 君王聚其材，[2]以供事業之用。 君班其俸，垂惠則厚； 臣受其祿，感恩則深。 於是貪殘之心止，竭効之誠篤，兆庶無侵削之煩，百辟備禮容之美。 斯則經世之明典，為治之至術。 自堯舜以來，逮于三季，雖優劣不同，而斯道弗改。 自中原崩否，天下幅裂，海內未一，民戶耗減，國用不充，俸祿遂廢。 此則事出臨時之宜，良非長久之道。
Heaven gave birth to the multitude of people and set rulers over them. A wise ruler cannot govern alone and must have ministers to assist him. The ruler employs ministers with propriety; ministers serve the ruler with loyalty. Therefore carriage and dress have gradations, and noble rank and appointment have their separate orders; those of lofty virtue receive exalted position, and those with broad responsibility receive substantial emolument. For lower ranks, emolument suffices to replace farming; for upper ranks, salary suffices to practice righteousness. the common people pay their levies evenly to show their devotion to those above; and the ruler gathers their resources to supply the needs of public affairs. The ruler distributes salaries, and bestowed favor is generous; ministers receive their emolument, and gratitude runs deep. Thus greed and cruelty cease, sincere devotion flourishes, the people are spared the burden of exploitation, and the hundred ministers maintain the dignity of ritual propriety. This is the bright canon for ordering the age and the supreme technique of governance. From Yao and Shun down to the three final ages, though standards differed in quality, this principle was never abandoned. Since the Central Plains collapsed and the realm was torn apart, the land was not unified, households dwindled, state revenue was insufficient, and official salaries were therefore abolished. This was a measure born of temporary expediency and was truly not a long-term policy.
14
大魏應期紹祚，照臨萬方，九服既和，八表咸謐。 二聖欽明文思，道冠百代，動遵禮式，稽考舊章，準百王不易之勝法，述前聖利世之高軌，置立鄰黨，班宣俸祿，事設令行，於今已久，苛慝不生，上下無怨，姦巧革慮，闚覦絕心，利潤之厚，同於天地。 以斯觀之，如何可改？
Great Wei received the mandate in its season and succeeded to the throne, shining over the myriad regions. The Nine Domains were harmonized, and the eight directions were all at peace. The two sage rulers were reverent and brilliant in literary governance, their Way surpassing a hundred generations. In action they followed ritual forms, examined old statutes, measured themselves against the enduring laws of a hundred kings, and set forth the lofty paths of former sages that benefit the age. They established neighborhood associations and distributed official salaries. The system was established and enforced long ago. Harsh cruelty does not arise, above and below harbor no resentment, cunning and artifice change their intent, covetous longing dies in the heart, and the bounty of profit is as vast as heaven and earth. Viewed in this light, how can it be altered?
15
又洪波奔激，則隄防宜厚； 姦悖充斥，則禁網須嚴。 且飢寒切身，慈母不保其子； 家給人足，禮讓可得而生。 但廉清之人，不必皆富； 豐財之士，未必悉賢。 今給其俸，則清者足以息其濫竊，貪者足以感而勸善； 若不班祿，則貪者肆其姦情，清者不能自保。 難易之驗，灼然可知，如何一朝便欲去俸？ 淮南之議，不亦謬乎？
Moreover, when great waves rush and surge, dikes and defenses should be thick; when treachery and rebellion fill the land, prohibitions and penalties must be strict. Moreover, when hunger and cold touch the body, even a loving mother cannot preserve her child; when every household has enough and every person is provided for, courtesy and yielding can arise. Yet upright and honest officials are not necessarily all wealthy; and men rich in wealth are not necessarily all worthy. Now, if salaries are granted, the upright will no longer need to resort to illicit taking, and the greedy will be moved and encouraged toward goodness; if salaries are not distributed, the greedy will unleash their treacherous intent, and the upright cannot preserve themselves. The test of difficulty and ease is clearly knowable. How can one wish to abolish salaries in a single morning? Is not the proposal from Huainan absurd?
16
詔從閭議。
An edict followed Lu's proposal.
17
高祖又引見王公已下於皇信堂，高祖曰：「政雖多途，治歸一體，朕每蒙慈訓，猶自昧然。 誠知忠佞有損益，而未識其異同，恒懼忠貞見毀，佞人便進。 寤寐思此，如有隱憂。 國彥朝賢，休戚所共，宜辨斯真偽，以釋朕懷。」 尚書游明根對曰：「忠佞之士，實亦難知，依古爵人，先試之以官，官定然後祿之，三載考績，然後忠佞可明。」 閭曰：「竊謂袁盎徹慎夫人席，是其忠； 譖殺晁錯，是其佞。 若以異人言之，望之為忠，石顯是佞。」 高祖曰：「自非聖人，忠佞之行，時或互有，但忠功顯即謂之忠，佞迹成斯謂之佞。 史官據成事而書，於今觀之，有別明矣。 朕所問者，未然之前； 卿之所對，已然之後。」 閭曰：「佞者，飾智以行事； 忠者，發心以附道。 譬如玉石，皦然可知。」 高祖曰：「玉石同體而異名，忠佞異名而同理。 求之於同，則得其所以異； 尋之於異，則失其所以同。 出處同異之間，交換忠佞之境，豈是皦然易明哉？ 或有託佞以成忠，或有假忠以飾佞。 如楚子綦後事顯忠，初非佞也。」 閭曰：「子綦諫楚，初雖隨述，終致忠言，此適欲幾諫，非為佞也。 子綦若不設初權，後忠無由得顯。」 高祖善閭對。
Emperor Xiaowen again summoned the princes, dukes, and officials below them to the Huangxin Hall. Emperor Xiaowen said, "Though government has many paths, governance returns to one body. I constantly receive kind instruction, yet remain myself unclear. I truly know that loyalty and flattery have benefit and harm, yet I do not recognize their differences and similarities, and I constantly fear that the loyal and upright will be slandered while flatterers advance. Waking and sleeping I think on this, as if burdened by hidden sorrow. National worthies and court worthies share my joys and sorrows. You should distinguish true from false to ease what weighs on my heart." Minister of the Secretariat You Minggen replied, "Loyal and flattering men are truly hard to know. Following the ancient method of evaluating men, first test them with office; once office is fixed, then grant emolument. After three years examine performance, and then loyalty and flattery can be made clear. Lu said, "I would say that Yuan Ang's removal of Lady Shen's seat was an act of loyalty; and slandering Chao Cuo to his death was an act of flattery. If one speaks of different men, Wangzhi was loyal and Shi Xian was a flatterer. Emperor Xiaowen said, "Except for sages, loyal and flattering conduct may at times be mixed in the same person, but when loyal achievement is manifest it is called loyalty, and when flattering traces are formed it is called flattery. Historians write according to completed deeds. Viewed from today, the distinction is clear. What I ask about is before the deed is accomplished; what you answer is after the deed is accomplished. Lu said, "The flatterer adorns wisdom to conduct affairs; the loyal one sets forth the heart to attach to the Way. It is like jade and stone — bright and clear, knowable at a glance. Emperor Xiaowen said, "Jade and stone share substance but differ in name; loyalty and flattery differ in name but share the same principle. Seek in what is the same, and you obtain what makes them different; search in what is different, and you lose what makes them the same. Between the same and different in action and withdrawal, in the borderland where loyalty and flattery exchange — how can this be bright and clear, easy to discern? Some rely on flattery to accomplish loyalty; some borrow loyalty to adorn flattery. Take Chu Ziqi: his later deeds show loyalty, though at first he was not a flatterer. Lu said, "Ziqi remonstrated with Chu. At first he followed along in narration, but in the end brought forth loyal words. This was simply indirect remonstrance — it was not flattery. If Ziqi had not set up the initial expedient, the later loyalty would have had no way to be displayed. Emperor Xiaowen approved of Lu's reply.
18
閭後上表曰：
Lu later submitted a memorial that read:
19
臣聞為國之道，其要有五：一曰文德，二曰武功，三曰法度，四曰防固，五曰刑賞。 故遠人不服，則修文德以來之； 荒狡放命，則播武功以威之； 民未知戰，則制法度以齊之； 暴敵輕侵，則設防固以禦之； 臨事制勝，則明刑賞以勸之。 用能闢國寧方，征伐四克。 北狄悍愚，同於禽獸，所長者野戰，所短者攻城。 若以狄之所短，奪其所長，則雖眾不能成患，雖來不能內逼。 又狄散居野澤，隨逐水草，戰則與家產並至，奔則與畜牧俱逃，不齎資糧而飲食足。 是以古人伐北方，攘其侵掠而已。 歷代為邊患者，良以倏忽無常故也。 六鎮勢分，倍眾不鬬，互相圍逼，難以制之。 昔周命南仲，城彼朔方； 趙靈、秦始，長城是築； 漢之孝武，踵其前事。 此四代之君，皆帝王之雄傑，所以同此役者，非智術之不長，兵眾之不足，乃防狄之要事，其理宜然故也。 易稱天險不可升，地險山川丘陵，王公設險以守其國，長城之謂歟？ 今宜依故於六鎮之北築長城，以禦北虜，雖有暫勞之勤，乃有永逸之益，如其一成，惠及百世。 即於要害，往往開門，造小城於其側。 因地却敵，[3]多有弓弩。 狄來有城可守，其兵可捍。 既不攻城，野掠無獲，草盡則走，終必懲艾。
I have heard that the Way of governing a state has five essentials: first, civil virtue; second, martial achievement; third, laws and standards; fourth, defense and fortification; fifth, punishments and rewards. Thus when distant peoples do not submit, cultivate civil virtue to draw them in; when wild and cunning peoples defy commands, spread martial achievement to awe them; when the people do not yet know warfare, establish laws and standards to align them; when violent enemies lightly invade, set up defenses and fortifications to repel them; when facing affairs and achieving victory, clarify punishments and rewards to encourage them. By this one can open the state and pacify the regions, and campaigns conquer on all four sides. The northern Di are fierce and stupid, little better than birds and beasts. They excel at field battle and fall short at storming cities. If one uses what the Di fall short in to neutralize what they excel at, then though numerous they cannot become a calamity, and though they come they cannot press inward. Moreover, the Di live scattered in wild marshes, following water and grass. When they fight, their household goods come with them; when they flee, their livestock flee together. They carry no provisions yet food and drink suffice. Therefore the ancients in campaigning against the north merely repelled their raids and plunder. That successive ages suffered border troubles was truly because the Di were sudden and unpredictable. The six garrisons' forces are divided. Though double in number they do not fight effectively, and mutually surrounding and pressing one another, they are hard to control. Formerly Zhou commanded Nan Zhong to wall the northern frontier; King Ling of Zhao and the First Emperor of Qin built the Long Wall; Emperor Wu of Han followed their earlier deeds. These rulers of four ages were all heroic emperors and kings. The reason they shared this task was not that their wisdom and methods were insufficient or their troops inadequate, but that defending against the Di was an essential matter — the principle rightly required it. The Changes says heaven's barriers cannot be ascended; earth's barriers are mountains, rivers, and hills. Kings and dukes set barriers to guard their states — is this not what the Long Wall means? Now it is fitting to follow precedent and build the Long Wall north of the six garrisons to repel the northern invaders. Though there is temporary toil, there will be lasting ease. Once it is completed, the benefit will extend for a hundred generations. At strategic points, open gates here and there and build small cities beside them. Using the terrain to repel the enemy, station many bows and crossbows. When the Di come, there will be cities to hold and troops to resist. Since they cannot storm cities, their wild plunder gains nothing. When grass is exhausted they flee, and in the end they will surely be chastened.
20
宜發近州武勇四萬人及京師二萬人，合六萬人為武士，於苑內立征北大將軍府，選忠勇有志幹者以充其選。 下置官屬，分為三軍，二萬人專習弓射，二萬人專習戈盾，二萬人專習騎矟。 修立戰場，十日一習，採諸葛亮八陣之法，為平地禦寇之方，使其解兵革之宜，識旌旗之節，器械精堅，必堪禦寇。 使將有定兵，兵有常主，上下相信，晝夜如一。 七月發六部兵六萬人，各備戎作之具，敕臺北諸屯倉庫，隨近作米，俱送北鎮。 至八月，征北部率所領與六鎮之兵，直至磧南，揚威漠北。 狄若來拒，與之決戰，若其不來，然後散分其地，以築長城。 計六鎮東西不過千里，若一夫一月之功，當三步之地，三百人三里，三千人三十里，三萬人三百里，則千里之地，強弱相兼，計十萬人一月必就，運糧一月不足為多。 人懷永逸，勞而無怨。
It is fitting to mobilize forty thousand brave warriors from nearby provinces and twenty thousand from the capital, totaling sixty thousand martial troops. Establish the headquarters of the General Who Campaigns North within the imperial park, and select men who are loyal, brave, and ambitious to fill the ranks. Below, establish official staff and divide them into three armies: twenty thousand specialize in bow and shooting, twenty thousand in halberd and shield, and twenty thousand in mounted lance. Establish training grounds and drill once every ten days. Adopt Zhuge Liang's Eight Formations method as the technique for repelling invaders on level ground, so that the troops understand the proper use of arms and armor, recognize the signals of banners and flags, and with refined and solid equipment will surely be able to repel invaders. Let generals have fixed troops and troops have regular commanders, so that above and below trust one another and act as one day and night. In the seventh month mobilize sixty thousand troops from the six divisions, each preparing military equipment. Order the granaries and storehouses north of the capital to grind rice nearby and send it all to the northern garrisons. In the eighth month the northern campaign headquarters would lead its forces and the troops of the six garrisons straight to the south of the desert, displaying imperial might north of the desert. If the Di come to resist, fight a decisive battle with them; if they do not come, then divide and assign the land and build the Long Wall. Calculating that the six garrisons east to west span no more than a thousand li: if one man's labor in one month covers three paces of ground, three hundred men cover three li, three thousand men thirty li, and thirty thousand men three hundred li—then for a thousand li of land, strong and weak combined, a hundred thousand men would surely finish in one month, and transporting grain for one month would not be excessive. The people would cherish lasting ease and toil without resentment.
21
計築長城，其利有五：罷遊防之苦，其利一也； 北部放牧，無抄掠之患，其利二也； 登城觀敵，以逸待勞，其利三也； 省境防之虞，息無時之備，其利四也； 歲常遊運，[4]永得不匱，其利五也。
Calculating the building of the Long Wall, its benefits are five: ending the hardship of roaming defense—benefit one; northern pastures for herding without the trouble of raids—benefit two; watching the enemy from the walls and awaiting them at ease—benefit three; relieving border anxieties and ending constant readiness—benefit four; annual transport by patrol would never be exhausted—benefit five.
22
又任將之道，特須委信，遣之以禮，恕之以情，閫外之事，有利輒決，赦其小過，要其大功，足其兵力，資其給用，君臣相體，若身之使臂，然後忠勇可立，制勝可果。 是以忠臣盡其心，征將竭其力，雖三敗而踰榮，雖三背而彌寵。
Moreover, in employing generals, one must especially entrust them with confidence: send them forth with ritual propriety, forgive them with kindness, let matters outside the gate be decided when advantageous, pardon small faults and demand great achievements, supply their troops fully, provide their needs, let ruler and minister be of one body like arm and hand—then loyalty and courage can be established and victory assured. Thus loyal ministers give their full hearts and campaigning generals exhaust their strength; though defeated three times they gain greater honor, though retreating three times they receive greater favor.
23
詔曰：「覽表，具卿安邊之策。 比當與卿面論一二。」
An edict said: "Having read your memorial, I fully appreciate your strategy for securing the border. I shall soon discuss the details with you face to face."
24
高祖又引見羣臣，議伐蠕蠕。 帝曰：「蠕蠕前後再擾朔邊，近有投化人云，敕勒渠帥興兵叛之，蠕蠕主身率徒眾，追至西漠。 今為應乘弊致討，為應休兵息民？」 左僕射穆亮對曰：「自古以來，有國有家莫不以戎事為首。 蠕蠕子孫，襲其凶業，頻為寇擾，為惡不悛，自相違叛。 如臣愚見，宜興軍討之，雖不頓除巢穴，且以挫其醜勢。」 閭曰：「昔漢時天下一統，故得窮追北狄，今南有吳寇，不宜懸軍深入。」 高祖曰：「先朝屢興征伐者，以有未賓之虜。 朕承太平之基，何為搖動兵革？ 夫兵者凶器，聖王不得已而用之。 便可停也。」 高祖又曰：「今欲遣蠕蠕使還，應有書問以不？」 羣臣以為宜有，乃詔閭為書。 於時蠕蠕國有喪，而書不敍凶事。 高祖曰：「卿為中書監，職典文詞，所造旨書，不論彼之凶事。 若知而不作，罪在灼然，若情思不至，應謝所任。」 閭對曰：「昔蠕蠕主敦崇和親，其子不遵父志，屢犯邊境，如臣愚見，謂不宜弔。」 高祖曰：「敬其父則子悅，敬其君則臣悅。 卿云不合弔慰，是何言歟！」 閭遂引愆，免冠謝罪。 高祖謂閭曰：「蠕蠕使牟提小心恭慎，甚有使人之禮，同行疾其敦厚，每至陵辱，恐其還北，必被謗誣。 昔劉準使殷靈誕每禁下人不為非禮之事，及其還國，果被譖愬，以致極刑。 今為旨書，可明牟提忠於其國，使蠕蠕主知之。」
Emperor Xiaowen again summoned the ministers and discussed campaigning against the Rouran. The emperor said: "The Rouran have repeatedly disturbed the northern border. Recently a defector reported that the chieftain of the Tiele raised troops in rebellion, and the Rouran ruler personally led his followers in pursuit to the western desert. Now should we seize this weakness to strike, or should we rest the troops and give the people peace?" Left Deputy Director Mu Liang replied: "From antiquity, every state and every house has put military affairs first. The descendants of the Rouran inherit their vicious enterprise, repeatedly raiding as bandits, doing evil without repentance, and now turn against one another in rebellion. In my humble view, it is fitting to raise an army to punish them; though their nest may not be destroyed at once, at least their ugly momentum will be broken. Gao Lu said: "In Han times the realm was unified, and therefore they could pursue the northern Di to the end. Now there are Wu bandits in the south—it is not fitting to suspend the army and advance deep. Emperor Xiaowen said: "Former emperors repeatedly launched campaigns because there were unsubmissive barbarians. I inherit a foundation of peace—why should I stir up arms? Weapons are instruments of ill omen; sage kings use them only when they have no choice. Let the campaign be halted." Emperor Xiaowen also said: "Now we wish to send the Rouran envoy back—should there be a letter of inquiry or not?" The ministers thought there should be one, and so Gao Lu was ordered to compose the letter. At that time the Rouran state was in mourning, but the letter did not mention the bereavement. Emperor Xiaowen said: "You serve as Director of the Secretariat, with charge over literary composition. The imperial letter you drafted makes no mention of their bereavement. If you knew and did not write it, the guilt is clear; if your intent did not reach that far, you should resign your office." Gao Lu replied: "Formerly the Rouran ruler honored harmony and kinship, but his son did not follow his father's will and repeatedly violated the border. In my humble view, it is not fitting to send condolences." Emperor Xiaowen said: "Honor his father and the son will be pleased; honor his ruler and the minister will be pleased. You say it is not fitting to send condolences—what kind of talk is this!" Gao Lu thereupon acknowledged his fault, removed his cap, and begged forgiveness. Emperor Xiaowen said to Gao Lu: "The Rouran envoy Mouti is careful and reverent and has the deportment of a proper envoy. His companions on the journey resent his earnest integrity and constantly insult him. I fear that when he returns north he will surely be slandered. Formerly when Liu Zhun sent Yin Lingdan, he constantly forbade his subordinates from improper conduct; when Yin returned home, he was indeed slandered and suffered the extreme penalty. Now compose an imperial letter making clear that Mouti is loyal to his state, so that the Rouran ruler may know it."
25
是年冬至，高祖、文明太后大饗羣官，高祖親舞於太后前，羣臣皆舞。 高祖乃歌，仍率羣臣再拜上壽。 閭進曰：「臣聞：大夫行孝，行合一家； 諸侯行孝，聲著一國； 天子行孝，德被四海。 今陛下聖性自天，敦行孝道，稱觴上壽，靈應無差，臣等不勝慶踊，謹上千萬歲壽。」 高祖大悅，賜羣臣帛，人三十匹。
That year at the winter solstice, Emperor Xiaowen and Empress Dowager Wenming held a great feast for the officials. Emperor Xiaowen danced before the empress dowager, and all the ministers danced as well. Emperor Xiaowen then sang and led the ministers in bowing twice to offer longevity wishes. Gao Lu stepped forward and said: "I have heard: when a grand officer practices filial piety, his conduct harmonizes one household; when a feudal lord practices filial piety, his fame resounds through one state; when the Son of Heaven practices filial piety, his virtue covers the four seas. Now Your Majesty's sacred nature comes from Heaven, and you earnestly practice filial piety. Raising the cup to offer longevity, spiritual responses are without error. Your servants cannot contain our joy and leap for joy, and respectfully offer wishes for ten thousand years of life." Emperor Xiaowen was greatly pleased and bestowed silk on the ministers, thirty bolts per man.
26
又議政於皇信堂，高祖曰：「百揆多途，萬機事猥，未周之闕，卿等宜有所陳。」 閭對曰：「臣伏思太皇太后十八條之令，及仰尋聖朝所行，事周於百揆，理兼於庶務。 孔子至聖，三年有成； 子產治鄭，歷載乃就。 今聖化方宣，風政驟改，行之積久，自然致治，理之必明，不患事闕。 又為政之道，終始若一，民可使由之，不可使知之。 政令既宣，若有不合於民者，因民之心而改之。 願終成其事，使至教必行。 臣反覆三思，理畢於此，不知其他。 但使今之法度，必理、必明、必行、必久，勝殘去殺，可不遠而致。」 高祖曰：「刑法者，王道之所用。 何者為法？ 何者為刑？ 施行之日，何先何後？」 閭對曰：「臣聞創制立會，[5]軌物齊眾，謂之法； 犯違制約，致之於憲，謂之刑。 然則法必先施，刑必後著。 自鞭杖已上至於死罪，皆謂之刑。 刑者，成也，成而不可改。」 高祖曰：「論語稱：『冉子退朝，孔子問曰：何晏也？ 對曰：有政。 子曰：其事也。 如有政，雖不吾以，吾其與聞之。』 何者是政？ 何者為事？」 閭對曰：「臣聞：政者，君上之所施行，合於法度，經國治民之屬，皆謂之政； 臣下奉教承旨，作而行之，謂之事。 然則天下大同，風軌齊一，則政出於天子； 王道衰，則政出於諸侯； 君道缺，則政出於大夫。 故詩序曰：『王道衰，政教失，則國異政，家殊俗。』 政者，上之所行； 事者，下之所奉。」 高祖曰：「若君命為政，子夏為莒父宰，問政，此應奉命而已，何得稱政？」 尚書游明根曰：「子夏宰民，故得稱政。」 帝善之。
They again discussed government in the Huangxin Hall. Emperor Xiaowen said: "The hundred offices have many paths, and the myriad affairs are numerous; wherever there are gaps, you should speak of them. Gao Lu replied: "Your servant has reflected on the eighteen commands of the Grand Empress Dowager and, looking up, traced what the sacred court has carried out—affairs that encompass the hundred offices and principles that cover the multitude of tasks. Confucius, the utmost sage, achieved results in three years; Zichan governed Zheng, and only after years did he succeed. Now the sacred transformation is just being proclaimed and customs and policies are changing swiftly; if carried out over time, good governance will naturally be achieved. The principle is sure to become clear—there is no worry over missing affairs. Moreover, the way of governance begins and ends as one; the people may be made to follow it, but cannot be made to understand it. Once policies are promulgated, if any do not accord with the people's hearts, change them according to the people's hearts. I wish that you will carry matters through to completion, so that the utmost teaching will surely be put into practice. Your servant has reflected three times and the principle ends here—I know nothing else. But if the laws and institutions of today are sure to be ordered, clear, enforced, and enduring, then overcoming cruelty and abolishing killing can be achieved before long. Emperor Xiaowen said: "Penal law is what the way of kings employs. What is law? What is punishment? On the day of implementation, what comes first and what comes after?" Gao Lu replied: "I have heard that creating institutions and establishing standards, [5] aligning things and gathering the multitude—this is called law; violating and transgressing the established rules and bringing one to punishment—this is called penal sanction. Thus law must first be applied, and punishment must afterward be made manifest. From beating with the rod up to the death penalty—all are called punishment. Punishment means completion—once completed it cannot be changed. Emperor Xiaowen said: "The Analects says: 'When Ran Qiu withdrew from court, Confucius asked: Why so late? He replied: There was government business. The Master said: That was an affair. If there were government business, though he did not employ me, I would surely have heard of it.' What is government? What is an affair?" Gao Lu replied: "I have heard: government is what the ruler above carries out, in accord with laws and institutions, belonging to the category of ordering the state and governing the people; ministers below receive edicts and carry out orders, acting and executing them—this is called an affair. When the realm is greatly unified and customs and standards are aligned, then government issues from the Son of Heaven; when the way of kings declines, then government issues from the feudal lords; when the way of the ruler is deficient, then government issues from grand officers. Therefore the Preface to the Odes says: 'When the way of kings declines and teaching and transformation are lost, then states have different governments and families have different customs.' Government is what those above carry out; affairs are what those below undertake. Emperor Xiaowen said: "If the ruler's command is called government, when Zixia became magistrate of Jufu and asked about government—should this not mean merely receiving orders? How can it be called government?" Minister of the Secretariat You Minggen said: "Zixia governed the people, and therefore could be said to govern. The emperor approved of this.
27
十四年秋，閭上表曰：
In the autumn of the fourteenth year, Gao Lu submitted a memorial saying:
28
奉癸未詔書，以春夏少雨，憂飢饉之方臻，愍黎元之傷瘁。 同禹湯罪己之誠，齊堯舜引咎之德，虞災致懼，詢及卿士，令各上書，極陳損益。 深恩被於蒼生，厚惠流于后土。 伏惟陛下天啟聖姿，利見纂極，欽若昊天，光格宇宙。 太皇太后以叡哲贊世，稽合三才，高明柔克，道被無外。 七政昭宣於上，九功咸序於下。 君人之量逾高，謙光之旨彌篤。 修復祭儀，宗廟所以致敬； 飾正器服，禮樂所以宣和。 增儒官以重文德，簡勇士以昭武功。 慮獄訟之未息，定刑書以理之； 懼蒸民之姦宄，置鄰黨以穆之； 究庶官之勤劇，班俸祿以優之； 知勞逸之難均，分民土以齊之。 甄忠明孝，矜貧恤獨，開納讜言，抑絕讒佞，明訓以體，率土移風。 雖未勝殘去殺，成無為之化，足以仰答三靈者矣。
In accordance with the edict of the guwei day, because spring and summer had little rain, I worried that famine would soon arrive and pitied the common people in their suffering. Together with Yu and Tang's sincerity in blaming themselves, and equal to Yao and Shun's virtue in taking blame upon themselves, you responded to calamity with fear and consulted the ministers, ordering each to submit a memorial fully setting forth benefits and harms. Deep grace covers the black-haired people; thick bounty flows to the land below. I humbly consider that Your Majesty was Heaven-endowed with a sacred disposition, auspiciously ascending the throne, reverently following vast Heaven, and illuminating the universe. The Grand Empress Dowager, with sagely wisdom aiding the age, harmonized the three powers; lofty, bright, gentle, and yielding, her way extended without limit. The seven regulators were proclaimed above and the nine achievements were all ordered below. The measure of one who rules men grows ever higher; the intent of humble grace grows ever deeper. Restoring sacrificial rites—thus the ancestral temple receives due reverence; correcting vessels and dress—thus rites and music spread harmony. Increasing Confucian offices to honor civil virtue; selecting brave warriors to display martial achievement. Concerned that litigation had not ceased, you fixed the penal code to order it; fearing wickedness among the people, you established neighborhood groups to harmonize them; examining the toil of the multitude of officials, you distributed salaries to honor them; knowing the difficulty of balancing labor and rest, you divided land among the people to equalize it. You distinguished the loyal and enlightened in filial piety, pitied the poor and comforted the solitary, opened the way for candid speech, suppressed slander and flattery, clarified instruction through substance, and moved customs throughout the land. Though you have not yet overcome cruelty and abolished killing, achieving the transformation of non-action, it is enough to answer the three spirits on high.
29
臣聞皇天無私，降鑒在下，休咎之徵，咸由人召。 故帝道昌則九疇敍，君德衰而彝倫斁。 休瑞並應，享以五福，則康于其邦； 咎徵屢臻，罰以六極，則害于其國。 斯乃洪範之實徵，神祇之明驗。 及其厄運所纏，世鍾陽九，數乖於天理，事違於人謀，時則有之矣。 故堯湯逢歷年之災，周漢遭水旱之患，然立功修行，終能弭息。 今考治則有如此之風，計運未有如彼之害，而陛下殷勤引過，事邁前王。 徙星澍雨之徵，[6]指辰可必； 消災滅禍之符，灼然自見。 雖王畿之內，頗為少雨，關外諸方，禾稼仍茂，苟動之以禮，綏之以和，一歲不收，未為大損。 但豫備不虞，古之善政，安不忘危，有國常典。 竊以北鎮新徙，家業未就，思親戀本，人有愁心，一朝有事，難以禦敵。 可寬其往來，頗使欣慰，開雲中馬城之食以賑恤之，[7]足以感德，致力邊境矣。 明察畿甸之民，飢甚者，出靈丘下館之粟以救其乏，可以安慰孤貧，樂業保土。 使幽、定、安、并四州之租，隨運以溢其處； [8]開關㢮禁，薄賦賤糴，以消其費； 清道路，恣其東西，隨豐遂食，貧富相贍。 可以免度凶年，不為患苦。
I have heard that august Heaven is without partiality and sends down scrutiny below; omens of blessing and calamity are all summoned by men. Therefore when the way of emperors flourishes, the nine categories are ordered; when the virtue of rulers declines, normal human relations are destroyed. When blessings and auspicious signs respond together and one enjoys the five blessings, then there is peace in the state; when calamitous signs repeatedly arrive and one is punished with the six extremes, then there is harm to the state. This is the solid proof of the Great Plan and the clear verification of the spirits. When ill fortune binds the age and the world meets the yang ninth period, numbers depart from Heaven's principle and affairs violate human planning—then such times do occur. Therefore Yao and Tang encountered disasters lasting years, and Zhou and Han suffered from flood and drought; yet by establishing merit and practicing the Way, they were finally able to quell them. Now when I examine governance, there is such excellence as this, and when I calculate fortune, there is not such harm as that—yet Your Majesty earnestly takes blame upon yourself, surpassing former kings. The signs of moving stars and abundant rain, [6] can be awaited at the appointed time; the tokens of dispelling disaster and extinguishing calamity are clearly visible. Though within the royal domain rain has been somewhat scarce, in regions beyond the passes the grain crops are still abundant. If moved by ritual and pacified with harmony, one poor harvest is not a great loss. But preparing against the unexpected is the good governance of antiquity; in security do not forget danger—this is the constant rule of a state. I privately consider that the northern garrisons were recently relocated, households and enterprises are not yet established, and the people long for kin and their native places with sorrow in their hearts. If trouble arises suddenly, it will be hard to repel the enemy. Broaden their coming and going and greatly give them comfort. Open the grain stores of Yunzhong and Macheng for relief, [7] enough to move them with virtue and make them devote themselves to the border. Clearly examine the people of the capital region; where hunger is severe, release grain from Lingqiu and the lower lodges to relieve their want, enough to comfort the orphaned and poor and keep them content in their lands. Have the tax grain of the four provinces of You, Ding, An, and Bing transported as it is collected to where it overflows; [8] open the passes and relax prohibitions, reduce levies and sell grain cheaply, to lessen expense; clear the roads and allow free movement east and west; follow abundance and eat accordingly, rich and poor supporting one another. Thus one can pass through a famine year without becoming a source of suffering.
30
又聞常士困則濫竊生，匹婦餒則慈心薄。 凶儉之年，民輕違犯，可緩其使役，急其禁令。 宜於未然之前，申敕外牧。 又一夫幽枉，王道為虧，京師之獄，或恐未盡。 可集見囚於都曹，使明折庶獄者，重加究察。 輕者即可決遣，重者定狀以聞。 罷非急之作，放無用之獸。 此乃救凶之常法，且以見憂於百姓。 論語曰：「不患貧而患不安。」 苟安而樂生，雖遭凶年，何傷於民庶也。 愚臣所見，如此而已。
I also hear that when ordinary men are distressed, unlawful taking arises; when a single woman is hungry, maternal tenderness grows thin. In years of famine and scarcity, the people lightly violate laws. Corvee labor may be relaxed and prohibitions urgently enforced. It is fitting, before things have happened, to issue edicts to the outer governors. Moreover, when one man is wrongfully imprisoned, the way of kings is impaired; the prisons of the capital may perhaps not yet be fully cleared. Gather the prisoners now held in the capital office and have those who clearly judge the multitude of cases examine them again with added scrutiny. Light cases may be decided and dispatched at once; serious cases should have their facts fixed and reported. Stop non-urgent construction and release useless beasts. These are the regular methods for relieving famine and also show concern for the common people. The Analects says: 'Do not worry about poverty but worry about lack of peace.' If there is peace and the people live contentedly, though a famine year be encountered, what harm will come to the multitude? What your foolish servant sees is no more than this.
31
詔曰：「省表聞之，當敕有司依此施行。」
An edict said: "Having read your memorial, the relevant offices shall be ordered to implement this."
32
後詔閭與太常採雅樂以營金石，又領廣陵王師。 出除鎮南將軍、相州刺史。 以參定律令之勤，賜布帛千匹、粟一千斛、牛馬各三。 閭上疏陳伐吳之策，高祖納之。 遷都洛陽，閭表諫，言遷有十損，必不獲已，請遷於鄴。 高祖頗嫌之。
Later Gao Lu was ordered together with the Minister of Ceremonies to collect elegant music for bell and stone instruments, and also to serve as tutor to the Prince of Guangling. He was sent out and appointed General Who Guards the South and Governor of Xiang Province. For his diligence in participating in fixing the laws and regulations, he was granted a thousand bolts of silk and cloth, a thousand hu of grain, three oxen, and three horses each. Gao Lu submitted a memorial setting forth a strategy for campaigning against Wu, and Emperor Xiaowen accepted it. When the capital was moved to Luoyang, Gao Lu submitted a memorial of remonstrance, saying the move had ten harms; if it could not be avoided, he asked that the move be to Ye. Emperor Xiaowen was somewhat displeased.
33
蕭鸞雍州刺史曹虎據襄陽請降，詔劉昶、薛真度等四道南伐，車駕親幸懸瓠。 閭表諫曰：「洛陽草創，虎既不遣質任，必非誠心，無宜輕舉。」 高祖不納。 虎果虛詐，諸將皆無功而還。 高祖攻鍾離未克，將於淮南修故城而置鎮戍，以撫新附之民，賜閭璽書，具論其狀。 閭表曰：「南土亂亡，僭主屢易，陛下命將親征，威陵江左，望風慕化，克拔數城，施恩布德，攜民襁負，可謂澤流邊方，威惠普著矣。 然元非大舉，軍興後時； 本為迎降，戎卒實少。 兵法：十則圍之，倍則攻之。 所率既寡，東西懸闊，難以並稱。 伏承欲留戍淮南，招撫新附。 昔世祖以回山倒海之威，步騎數十萬南臨瓜步，諸郡盡降，而盱眙小城，攻而弗克。 班師之日，兵不戍一郡，土不闢一廛。 夫豈無人，以大鎮未平，不可守小故也。 堰水先塞其源，伐木必拔其本。 源不塞，本不拔，雖翦枝竭流，終不可絕矣。 壽陽、盱眙、淮陰，淮南之源本也。 三鎮不克其一，而留兵守郡，不可自全明矣。 既逼敵之大鎮，隔深淮之險，少置兵不足以自固，多留眾糧運難可充。 又欲修渠通漕，路必由于泗口； 泝淮而上，須經角城。 淮陰大鎮，舟船素畜，敵因先積之資，以拒始行之路。 若元戎旋旆，兵士挫怯，夏雨水長，救援實難。 忠勇雖奮，事不可濟。 淮陰東接山陽，南通江表，兼近江都、海西之資，西有盱眙、壽陽之鎮。 且安土樂本，人之常情，若必留戍，軍還之後，恐為敵擒。 何者？ 鎮戍新立，懸在異境，以勞禦逸，以新擊舊，而能自固者，未之有也。 昔彭城之役，既克其城，戍鎮已定，而思叛外向者猶過數方。 角城蕞爾，處在淮北，去淮陽十八里，五固之役，攻圍歷時，卒不能克。 以今比昔，事兼數倍。 今以向熱，水雨方降，兵刃既交，難以恩恤。 降附之民及諸守令，亦可徙置淮北。 如其不然，進兵臨淮，速渡士卒，班師還京。 踵太武之成規，營皇居於伊洛。 畜力以待敵釁，布德以懷遠人，使中國清穆，化被遐裔。 淮南之鎮，自効可期； 天安之捷，指辰不遠。」
When Xiao Luan's Governor of Yong Province, Cao Hu, held Xiangyang and requested surrender, an edict ordered Liu Chang, Xue Zhendu, and others on four routes to campaign south, and the emperor personally visited Xuanchi. Gao Lu submitted a memorial of remonstrance saying: "Luoyang is newly founded. Since Hu has not sent hostages as pledge, he is surely not sincere—it is not fitting to act lightly." Emperor Xiaowen did not accept it. Hu indeed proved false, and the generals all returned without achievement. When Emperor Xiaowen had not yet taken Zhongli and planned to repair old cities in Huainan and establish garrison posts to pacify the newly submitted people, he granted Gao Lu an imperial letter fully explaining the situation. Gao Lu submitted a memorial saying: "The southern lands are in turmoil and ruin; usurping rulers change repeatedly. Your Majesty ordered generals on a personal campaign, your might overshadowing the lands south of the Yangtze. Those who saw the wind and admired your transformation had several cities taken. Bestowing grace and spreading virtue, the people came carrying infants on their backs—this may be called bounty flowing to the border and widespread majestic kindness. Yet originally this was not a great mobilization, and the army was raised late; the purpose was to welcome surrender, and the campaigning soldiers were truly few. The Art of War says: with tenfold strength, surround; with twofold strength, attack. What you lead is few, and east and west are far apart—hard to speak of both at once. I humbly hear that you wish to leave garrisons in Huainan to pacify the newly submitted. Formerly Emperor Taiwu, with the might of overturning mountains and seas, marched several hundred thousand infantry and cavalry south to Guabu; all the commanderies submitted, yet the small city of Xuyi he attacked and could not take. On the day the army withdrew, not one commandery was garrisoned, not one hamlet opened. Was it that there were no men? It was because the great garrisons were not pacified and small ones could not be held. Damming water, first block the source; felling trees, first uproot the root. If the source is not blocked and the root not uprooted, though branches are cut and streams exhausted, in the end it cannot be ended. Shouyang, Xuyi, and Huaiyin are the source and root of Huainan. If not one of the three garrisons is taken, yet troops are left to hold commanderies, self-preservation is clearly impossible. Pressed by the enemy's great garrisons and separated by the deep peril of the Huai, too few troops cannot preserve themselves, and too many left behind cannot be supplied with grain. If you also wish to repair canals for transport, the route must pass through Sikou; going upstream on the Huai, one must pass Jiaocheng. Huaiyin is a great garrison where boats and ships are always stored; the enemy, relying on accumulated resources, will resist the route just opened. If the main army turns its banners homeward, the soldiers' spirits will be broken and timid; summer rains will swell the waters, and rescue will truly be difficult. Though loyalty and courage blaze, the affair cannot succeed. Huaiyin connects east with Shanyang, south with the lands beyond the Yangtze, and is near the resources of Jiangdu and Haixi; west are the garrisons of Xuyi and Shouyang. Moreover, contentment with one's land and joy in one's roots is the constant feeling of men. If garrisons must be left, after the army returns I fear they will be captured by the enemy. Why? Garrison posts newly established, suspended in alien territory—to use the weary against the rested and the new against the old, and yet be able to preserve themselves: never has such a thing occurred. In the Pengcheng campaign, though the city was taken and garrisons fixed, those who still thought of rebelling and turning outward numbered more than several groups. Jiaocheng is tiny, situated north of the Huai, eighteen li from Huaiyin; in the Wugu campaign, attack and siege lasted through the seasons, yet in the end it could not be taken. Compared with today, the affair is several times greater. Now heat is coming, rains are falling, and once arms are crossed, benevolent comfort is hard to extend. The submitted people and all defending officials may also be relocated to north of the Huai. If not, advance the army to the Huai, quickly cross the soldiers, withdraw the army and return to the capital. Follow Emperor Taiwu's established plan and build the imperial residence at Yiluo. Store strength to await the enemy's provocation; spread virtue to win distant peoples—let the Middle Kingdom be clear and tranquil and transformation reach remote regions. The garrisons of Huainan will submit of themselves in due time; the victory of pacifying Heaven can be expected within the appointed day."
34
車駕還幸石濟，閭朝於行宮。 高祖謂閭曰：「朕往年之意，不欲決征，但兵士已集，恐為幽王之失，不容中止。 發洛之日，正欲至於懸瓠，以觀形勢。 然機不可失，遂至淮南。 而彼諸將，並列州鎮，至無所獲，定由晚一月日故也。」 閭對曰：「人皆是其所事，而非其所不事，猶犬之吠非其主。 且古者攻戰之法，倍則攻之，十則圍之。 聖駕親戎，誠應大捷，所以無大獲者，良由兵少故也。 且徙都者，天下之大事，今京邑甫爾，庶事造創，臣聞詩云：『惠此中國，以綏四方。』 臣願陛下從容伊瀍，優遊京洛，使德被四海，中國緝寧，然後向化之徒，自然樂附。」 高祖曰：「願從容伊瀍，實亦不少，但未獲耳。」 閭曰：「司馬相如臨終恨不見封禪。 今雖江介不賓，小賊未殄，然中州之地，略亦盡平，豈可於聖明之辰，而闕盛禮。 齊桓公霸諸侯，猶欲封禪，而況萬乘。」 高祖曰：「由此桓公屈於管仲。 荊揚未一，豈得如卿言也。」 閭曰：「漢之名臣，皆不以江南為中國。 且三代之境，亦不能遠。」 高祖曰：「淮海惟揚州，荊及衡陽惟荊州，此非近中國乎？」
When the imperial carriage returned and visited Shiji, Gao Lu attended audience at the traveling palace. Emperor Xiaowen said to Gao Lu: "In former years I did not wish to decide on a campaign, but the soldiers were already assembled and I feared the error of King You of Zhou—I could not stop midway. On the day we set out from Luoyang, I intended only to reach Xuanchi and observe the situation. But the opportunity could not be lost, and so we reached Huainan. Yet those generals, each holding provincial garrisons, ultimately gained nothing—it was surely because we were a month late. Gao Lu replied: "Men all bark at what they serve and not at what they do not serve—it is like a dog barking at someone who is not its master. Moreover, in the methods of attack and battle of antiquity: with twofold strength, attack; with tenfold strength, surround. When the sacred carriage campaigns in person, there should indeed be a great victory; the reason there was no great gain was truly because the troops were few. Moreover, moving the capital is a great affair of the realm. Now the capital has only just been established and the multitude of affairs are newly created. I hear the Odes say: 'Be kind to this central state to pacify the four quarters.' Your servant wishes that Your Majesty would take leisure at the Yi and Luo, enjoying ease in the capital of Luoyang, so that virtue covers the four seas, the Middle Kingdom is brought to peace, and then those turning to your transformation will naturally be glad to attach themselves. Emperor Xiaowen said: "To take leisure at the Yi and Luo is indeed not a little—but it has not yet been obtained. Gao Lu said: "Sima Xiangru on his deathbed regretted not seeing the feng and shan sacrifices. Now though the lands beyond the Yangtze are not yet submitted and small bandits are not yet exterminated, the lands of the central provinces are largely pacified—how can one in a sage and enlightened age omit this grand rite? Duke Huan of Qi, though he merely dominated the feudal lords, still wished to perform the feng and shan—how much more so for one who possesses ten thousand chariots. Emperor Xiaowen said: "Because of this Duke Huan yielded to Guan Zhong. Jing and Yang are not yet unified—how can it be as you say? Gao Lu said: "Among the famous ministers of Han, none took the lands south of the Yangtze as the Middle Kingdom. Moreover, the domains of the Three Dynasties could not extend far either. Emperor Xiaowen said: "In the Tribute of Yu, the Huai and sea are Yang Province; Jing and Mount Heng are Jing Province—is this not near the Middle Kingdom?"
35
及車駕至鄴，高祖頻幸其州館。 詔曰：「閭昔在中禁，有定禮正樂之勳； 作藩於州，有廉清公幹之美。 自大軍停軫，庶事咸豐，可謂國之老成，善始令終者也。 每惟厥德，朕甚嘉焉。 可賜帛五百匹、粟一千斛、馬一匹、衣一襲，以褒厥勤。」
When the imperial carriage reached Ye, Emperor Xiaowen frequently visited his provincial residence. An edict said: "Gao Lu formerly in the inner palace had the merit of fixing rites and correcting music; serving as feudal minister in the province, he had the beauty of upright, incorrupt, and public-spirited competence. Since the great army halted its wheels, the multitude of affairs have all been abundant—he may be called an elder statesman of the country, one who begins well and ends well. Constantly reflecting on his virtue, I greatly commend him. He may be granted five hundred bolts of silk, a thousand hu of grain, one horse, and one suit of clothes, to honor his diligence."
36
閭每請本州以自効，詔曰：「閭以懸車之年，方求衣錦，知進忘退，有塵謙德，可降號平北將軍。 朝之老成，宜遂情願，徙授幽州刺史，令存勸兩修，恩法並舉。」 閭以諸州罷從事，依府置參軍，於治體不便，表宜復舊。 高祖不悅。 歲餘，表求致仕，優答不許。 徵為太常卿。 頻表陳遜，不聽。 又車駕南討漢陽，閭上表諫求回師，高祖不納。 漢陽平，賜閭璽書，閭上表陳謝。
Gao Lu repeatedly requested his home province to serve in his own capacity. An edict said: "Gao Lu, in the years when he should suspend his carriage, still seeks brocade robes; knowing advance and forgetting retreat, he has sullied the virtue of humility. His rank may be reduced to General Who Pacifies the North. An elder of the court should have his wish fulfilled; transfer and appoint him Governor of You Province, ordering him to preserve encouragement on both sides and raise grace and law together. Gao Lu, because the provinces had abolished Attendants and established Staff Adjutants according to princely establishments—which was inconvenient for governance—memorialized that the old system should be restored. Emperor Xiaowen was displeased. After more than a year, he submitted a memorial requesting retirement; a gracious reply refused permission. He was summoned as Minister of Ceremonies. He repeatedly submitted memorials declining, but was not heeded. When the imperial carriage again campaigned south against Hanyang, Gao Lu submitted a memorial of remonstrance requesting withdrawal, but Emperor Xiaowen did not accept it. When Hanyang was pacified, Gao Lu was granted an imperial letter, and he submitted a memorial expressing thanks.
37
世宗踐阼，閭累表遜位。 詔曰：「閭貞幹早聞，儒雅素著，出內清華，朝之儁老，以年及致仕，固求辭任，宜聽解宗伯，遂安車之禮，特加優授，崇老成之秩。 可光祿大夫，金印、紫綬。」 使散騎常侍、兼吏部尚書邢巒就家拜授。 及辭，引見於東堂，賜以餚羞，訪之大政。 以其先朝儒舊，告老永歸，世宗為之流涕。 詔曰：「閭歷官六朝，著勳五紀，年禮致辭，義光進退，歸軒首路，感悵兼懷。 安駟籝金，漢世榮貺，可賜安車、几杖、輿馬、繒綵、衣服、布帛，事從豐厚。 百僚餞之，猶昔羣公之祖二疏也。」 閭進陟北邙，上望闕表，以示戀慕之誠。 景明三年十月，卒于家。 世宗遣使弔慰，賵帛四百匹。 四年三月，贈鎮北將軍、幽州刺史，諡曰文侯。
When Emperor Xuanzong ascended the throne, Gao Lu repeatedly submitted memorials yielding his office. An edict said: "Gao Lu's upright competence was heard of early; his elegant learning was always renowned. Within and without he was pure and splendid—the outstanding elder of the court. Reaching the age for retirement, he firmly seeks to resign his post. Let him be released from the Minister of Ceremonies and granted the rites of the comfort carriage; specially add further honors and raise the rank of an elder statesman. He may be Grand Master of Splendid Happiness, with gold seal and purple sash. A Regular Palace Attendant and Concurrent Minister of the Secretariat Xing Luan was sent to his home to invest him with the appointment. When he took leave, he was summoned for audience in the Eastern Hall, granted delicacies, and consulted on great affairs of state. Because he was a Confucian elder of former dynasties returning home in old age forever, Emperor Xuanzong wept for him. An edict said: "Gao Lu served through six dynasties, establishing merit over five reigns. By ritual propriety he offered resignation; in meaning his advance and retreat shine. Returning in his carriage to the first road, I am moved and grieved together. The comfort carriage, armrest, and gold in the basket were honors of the Han age. Grant a comfort carriage, armrest and staff, carriage and horses, silk and colored cloth, clothes and silk—let the matter follow generous measure. The hundred officials saw him off, as in former times when the assembled lords escorted the two Shus. Gao Lu ascended the Northern Mang hills, looked up at the palace gate tower, and submitted a memorial to show his longing and devotion. In the tenth month of the third year of Jingming, he died at home. Emperor Xuanzong sent an envoy to offer condolences, with four hundred bolts of silk as funeral gifts. In the third month of the fourth year he was posthumously granted General Who Guards the North and Governor of You Province, with the posthumous title Marquis Wen.
38
閭好為文章，軍國書檄詔令碑頌銘贊百有餘篇，集為三十卷。 其文亦高允之流，後稱二高，為當時所服。 閭強果，敢直諫，其在私室，言裁聞耳，及於朝廷廣眾之中，則談論鋒起，人莫能敵。 高祖以其文雅之美，每優禮之。 然貪褊矜慢，初在中書，好詈辱諸博士，博士、學生百有餘人，有所干求者，無不受其財貨。 及老為二州，乃更廉儉自謹，有良牧之譽。 有三子。
Gao Lu loved to compose literary works; military and state letters, proclamations, edicts, stele inscriptions, eulogies, and praises numbered more than a hundred pieces, collected in thirty scrolls. His writing was of Gao Yun's class; later they were called the Two Gaos and were admired by their contemporaries. Gao Lu was forceful and resolute and dared to remonstrate directly. In private his words could barely be heard, but in court before the broad assembly his discourse flashed like blades and no one could match him. Emperor Xiaowen, because of his literary elegance, always treated him with special courtesy. Yet he was greedy, narrow, arrogant, and contemptuous. Early in the Secretariat he loved to revile and insult the various Doctors; among the Doctors and students, numbering more than a hundred, none who made requests escaped receiving his bribes. When old and serving in two provinces, he became more upright and restrained himself, winning the reputation of a good governor. He had three sons.
39
長子元昌，襲爵。 位至遼西、博陵二郡太守。
The eldest son Yuanchang inherited the title. He reached the posts of Governor of Liaoxi and Governor of Boling.
40
子欽，字希叔，頗有文學。 莫折念生之反也，欽隨元志西討，志敗，為賊所擒，念生以為黃門郎。 死於秦州。
His son Qin, courtesy name Xishu, possessed considerable literary accomplishment. When Moqi Niansheng rebelled, Qin followed Yuan Zhi on the western campaign. When Zhi was defeated, Qin was captured by bandits and Niansheng made him Gentleman of the Yellow Gate. He died in Qin Province.
41
子穆宗，襲祖爵。 興和中，定州開府祭酒。
His son Muzong inherited his grandfather's title. During Xinghe, he served as Libationer of the Ding Province headquarters.
42
欽弟石頭、小石，皆早卒。
Qin's younger brothers Shitou and Xiaoshi both died early.
43
元昌弟定殷，中壘將軍、漁陽太守。 卒，贈征虜將軍、安州刺史。
Yuanchang's younger brother Dingyin served as General of the Central Ramparts and Governor of Yuyang. When he died, he was posthumously granted General Who Campaigns Against Barbarians and Governor of An Province.
44
子洪景，少有名譽。 早卒。
His son Hongjing had a fine reputation from youth. He died early.
45
次子宣景，武定中，開府司馬。
The second son Xuanjing, during Wuding, served as Marshal of the headquarters.
46
定殷弟幼成，員外郎。 頗有文才，性清狂，為奴所害。
Dingyin's younger brother Youcheng served as Outer Office Gentleman. He possessed considerable literary talent and was by nature pure and unrestrained; he was killed by a slave.
47
閭弟悅，篤志好學，有美於閭。 早卒。
Gao Lu's younger brother Yue was devoted in will and loved learning, surpassing Gao Lu in excellence. He died early.
48
史臣曰：游雅才業，亦高允之亞歟？ 至於陷族陳奇，斯所以絕世而莫祀也。 高閭發言有章句，下筆富文彩，亦一代之偉人。 故能受遇累朝，見重高祖。 挂冠謝事，禮備懸輿，美矣。
The historian says: Were You Ya's talent and achievement perhaps second only to Gao Yun? As for his destroying Chen Qi's clan to the last man—that is why his line ended and none sacrificed to him. Gao Lu's speech had structure and his writing was rich in literary color—he too was a great man of his generation. Therefore he received favor through successive reigns and was valued by Emperor Xiaowen. Hanging up his cap to resign, the rites complete and the carriage suspended—beautiful indeed.
49
列傳第四十一◄↑返回頂部►列傳第四十三
Biography 41 ◄ ↑Return to top ► Biography 43
50
校勘記
Collation Notes
51
臣聞創制改物者諸本「創」作「刑」。 按國語周語稱襄王云：「叔父若能光裕大德，更姓改物，以創制天下。」 「創制改物」常見，「創」也作「剏」，與「刑」字形近而訛，今改正。 下「三皇刑制」同改「創制」。
I have heard that those who create institutions and transform things — in various editions "create" is written "punish." According to the Discourses of the States, Zhou Discourses, King Xiang is quoted: "Uncle, if you can broadly extend great virtue, change the surname and transform things, and create institutions to order the realm." Create institutions and transform things" is commonly seen; "create" is also written with the alternate form, which is close in shape to "punish" and thus corrupted—now corrected. Below, "the Three Sovereigns punished and created institutions" is likewise changed to "created institutions."
52
君王聚其材冊府卷五０五 〈六０六三頁〉 「材」作「財」。 按上句是說徵斂賦稅，疑作「財」是。
The ruler gathers their resources — Ce fu yuan gui, juan 505 〈page 6063〉 "Resources" is written "wealth." Since the preceding sentence speaks of levying taxes, "wealth" is probably correct.
53
因地却敵北史卷三四高閭傳「地」作「施」。 按南齊書卷一六百官志衞尉條云：「宮城諸却敵樓上本施鼓，持夜者以應更唱。」 則「却敵」即城上守衞之樓，疑作「施」是。 但作「地」亦可通，今不改。
According to the terrain repel the enemy — in the biography of Gao Lu in Beishi juan 34, "terrain" is written "deploy." According to the Offices of Qi, juan 16, Weiwei section: "On the repelling-enemy towers of the palace city drums were originally deployed; those holding the night watch responded to the change-call." Thus "repelling-enemy" means the guard towers atop the wall; "deploy" is probably correct. But "terrain" is also intelligible; no change is made.
54
歲常遊運通典卷一九六邊防十二誤作刁雍表，「遊」作「遞」，疑是。
Annual transport by patrol — Tongdian juan 196, Frontier Defense 12, mistakenly cites this as Diao Yong's memorial; "patrol" is written "relay," which is probably correct.
55
臣聞創制立會諸本「創」誤「刑」，今據通志卷一四八高閭傳改。 參本卷校記[一]。
I have heard that creating institutions and establishing standards — in various editions "create" is wrongly written "punish"; now corrected according to the biography of Gao Lu in Tongzhi juan 148. See collation note [1] in this juan.
56
徙星澍雨之徵諸本「徙」作「從」，冊府卷四七二 〈五六二八頁〉 、卷五三０ 〈六三二九頁〉 作「徙」。 按淮南子道應篇、史記卷三八宋微子世家等書言宋景公「修德」，熒惑退舍，「徙星」即用此典故，「從星」無義，今據改。
The signs of moving stars and abundant rain — in various editions "move" is written "follow"; Ce fu yuan gui juan 472 〈page 5628〉 , juan 530 〈page 6329〉 is written "move." According to Huainanzi, Daoying chapter, and Shiji juan 38, Annals of Song Weizi, concerning Duke Jing of Song "cultivating virtue," the Spark Star retreated—"moving the star" uses this allusion; "following the star" is meaningless—now corrected accordingly.
57
開雲中馬城之食以賑恤之冊府卷四七二 〈五六二八頁〉 「食」作「倉」。 疑是。 但作「食」也可通，今不改。
Open the grain stores of Yunzhong and Macheng for relief — Ce fu yuan gui juan 472 〈page 5628〉 "Grain" is written "granary." Probably correct. But "grain" is also intelligible; no change is made.
58
隨運以溢其處冊府卷四七二、卷五三０ 〈明本同上卷頁〉 「溢」作「益」，疑是。 但冊府宋本也作「溢」，今不改。
Transported as collected to where it overflows — Ce fu yuan gui juan 472, juan 530 〈Ming edition, same page as above juan〉 "Overflow" is written "benefit"; probably correct. But the Song edition of Ce fu also writes "overflow"; no change is made.