Zhu Yi, courtesy name Yanhe, was from Hangzhou, Zhejiang. His father Zhu Xun was renowned for his bravery and served as a military adviser in the Qi dynasty and as the county magistrate of Wuxing in Jiangxia. When Zhu Yi was young, his maternal grandfather Gu Huan was very fond of him and said to Zhu Yi's grandfather Zhu Zhao, "This child will have a great future and will definitely become the pillar of your family." When Zhu Yi was in his teens, he enjoyed playing the ancient game of Chupu (a type of chess game) with a group of people, which drove the villagers a bit crazy.
As he grew older, Zhu Yi turned his life around, dedicated himself to studying under a mentor, and immersed himself in the "Five Classics," especially excelling in the "Book of Rites" and "Book of Changes." He also had a broad knowledge of history and literature and was good at various skills, including chess and math. When he was twenty years old, he went to Jiankang (modern-day Nanjing), where he was interviewed by Shen Yue, the Minister of Works. Shen Yue jokingly asked him, "You are so young, why aren’t you more straightforward?" Zhu Yi was taken aback at first. Shen Yue explained, "In this world, only literature, chess, and calligraphy are truly worth pursuing. Since you excel in all of them, how can anyone say you’re not honest?" That same year, Zhu Yi proposed setting up a prison in Jiankang, with a management level similar to the Ministry of Justice. The emperor instructed the Ministry of Works to review it thoroughly, and ultimately accepted his proposal.
According to the old regulations, one could only officially hold office at the age of twenty-five. However, Zhu Yi was only twenty-one at the time, and the emperor made an exception by issuing an edict to promote him to the position of a historical records official in the Yangzhou council. Soon after, the court issued an edict in search of talented individuals, and Ming Shanbin, who held the position of Doctor of the Five Classics, recommended Zhu Yi to the emperor. In his recommendation letter, he wrote: "I personally believe that Zhu Yi from Qiantang, although still young, has already demonstrated maturity in both virtue and conduct. When alone, he shows no signs of laziness or slackness; when interacting with others, he is humble and courteous, possessing a grand demeanor and vibrant spirit, as towering as a mountain. He is like a golden mountain still rising to its peak; he is also like a jade sea, whose depths are difficult to measure. Moreover, he is like newly carved jade and freshly woven brocade, which resonate at a touch and are priceless. Observing his conduct, it is rare to find someone like him, as one would have to search through ten empty houses to find even one. If entrusted with significant responsibilities and sent on a long journey, he will surely complete the thousand-mile trek."
Emperor Gaozu summoned him to explain the teachings of the "Classic of Filial Piety" and the "I Ching," and the emperor was very pleased, remarking to those around him, "Zhu Yi is indeed extraordinary!" Later, when Gaozu met Ming Shanbin, he said, "The person you recommended is truly exceptional!" The emperor then summoned Zhu Yi to serve in the western province and soon appointed him as a Doctor of the Imperial Academy. That year, Emperor Gaozu personally explained the "Classic of Filial Piety," allowing Zhu Yi to read it aloud. Later, Zhu Yi was promoted to the role of Minister of Rites and also served concurrently as a secretary in the Central Secretariat, rising through the ranks until he ultimately became the Minister of the Court of Rites and the Right Protector of the Crown Prince, and soon after was subsequently appointed as an Outer Court Attendant.
In the year 578 AD, the Northern Zhou launched a major northern campaign. Yuan Faseng, the Xuzhou governor of the Wei state, sent someone to request surrender, and the court tasked relevant departments to verify this. Yang Jian said, "Since our army went north to fight, we've scored consecutive victories, and Xuzhou's territory is shrinking. Everyone is keen to blame Yuan Faseng. He fears disaster is looming, so his surrender must be genuine." So, Emperor Wu of Zhou dispatched Yang Jian to reply to Yuan Faseng, while ordering all military forces to prepare for his arrival and to have Yuan Faseng follow Yang Jian's command. After Yuan Faseng arrived, he obediently followed Yang Jian's strategies as per the court's orders. In 579 AD, Yang Jian was promoted to Palace Attendant. Since the death of Zhou She, Yang Jian took over the court's confidential affairs, including the transfer of local officials, court rituals, edicts, and proclamations, all under his purview.
Whenever memorials and official documents from various places piled up like mountains, with a slew of government affairs needing attention, everyone would consult Yang Jian for his decisions. Yang Jian handled these matters swiftly; as soon as he picked up a pen, he could draft a response right after reading the documents. His writing flowed, his thoughts were clear, and his speed was remarkable, hardly stopping at all; in no time, everything was dealt with.
In 580 AD, Yang Jian was promoted to General of the Right Guard. In 582 AD, he explained the "Dao De Jing" to Emperor Wu of Zhou at the Yixian Hall, which the emperor approved. When he officially explained it, over a thousand officials and common people attended, creating a scene like never before! At that time, the court was also building the Shilin Pavilion in the west of the city to draw in scholars and intellectuals. Yang Jian and Left Chancellor He Chen took turns explaining the "Li Ji: Zhong Yong Yi" written by Emperor Wu of Zhou at the Shilin Pavilion. The crown prince even invited Yang Jian to the Xuanpu to explain the "I Ching." In 584 AD, Yang Jian was promoted to Palace Attendant again. In 585 AD, he was promoted to General of the Left Guard, concurrently in charge of infantry. In 586 AD, he was promoted to Central Commander, while keeping his position as Palace Attendant.
Legend has it that Emperor Gaozu dreamt that the Central Plains had been pacified, and all the civil and military officials in the court were overjoyed. The next morning, he brought this up with his ministers. Yi said, "This is a sign that the world is about to be unified!" Later, Hou Jing surrendered, and the Emperor summoned the ministers to discuss this matter. The Shangshu Pushe Xie Ju and others thought it wasn't a good idea. Emperor Gaozu was initially inclined to accept it but hadn't made up his mind yet.
One morning, he woke up early and headed to the Wude Pavilion, muttering to himself, "Our country is so peaceful now. Is it really the right time to accept his surrender? If things go south, it'll be too late to change our minds." Yi picked up on the Emperor's mood and quickly replied, "Your Majesty is wise and martial, blessed by the heavens. Who in the North doesn't look up to you? They just never had the chance to show it before. Now Hou Jing occupies most of the territory of Northern Wei, is sincerely surrendering, and comes a long way to submit to the court. Isn't this a sign from above that the people agree with? If you think about his intentions, they're actually pretty reasonable. If you don't accept him now, you might crush the hopes of others who might want to surrender later. It's pretty straightforward. I hope Your Majesty will not hesitate."
Emperor Gaozu listened to Yi and found his arguments quite reasonable, along with the dream he'd had, so he accepted Hou Jing's surrender. Later on, Zhenyang faced defeat in battle, and Northern Wei sent envoys back, saying their Prime Minister Gao Cheng wanted to keep the peace with us. The Emperor asked the relevant departments to discuss it, and Yi believed that reconciliation was appropriate, which Emperor Gaozu also agreed to. In June of that year, the magistrate of Jiankang, Xie Ting, and the attendant Xu Ling were sent to the north to strengthen ties.
At that time, Hou Jing was stationed at Shou Chun, repeatedly sending letters requesting to sever relations and recalling the envoys. He even wrote to Yi in a very sincere tone. Yi only replied to him as per the Emperor's orders. In August, Hou Jing actually rebelled, claiming it was to take revenge on Yi. He recruited three thousand people, and when Hou Jing arrived, he stationed them at the Grand Marshal's gate.
It is said that when Emperor Jing Hui wanted to rebel, the Governor of Hezhou, Prince Fan of Poyang, as well as the Governor of Sizhou, Yang Yaren, repeatedly petitioned the court, arguing that Emperor Jing Hui could not succeed alone. They even told the court's envoys, "The Prince of Poyang won’t allow the country to host another guest!" and suppressed the memorials so they would not be reported, so the court was not prepared. When the rebel forces reached the city, all the civil and military officials in the city blamed both of them. The Crown Prince even composed a poem titled "The Siege of the City," the final stanza of which reads: "Those wearing tall hats and thick-soled shoes, each indulging in delicacies and luxuries, ascending the Dan Terrace of the Purple Cloud Palace, opening the golden doors of the Jade Hall, devising various strategies and suggestions, promulgating laws and punishments, yet the outskirts are filled with enemy camps, and the lands are still not peaceful. I ask, who are these jackals, wolves, and tigers? And who are these venomous snakes and fierce beasts?" This clearly accuses Yang Yaren and the Prince of Poyang. Yang Yaren, filled with shame and anger, fell ill and passed away at the age of sixty-seven.
The court issued a decree stating: "The former General of the Central Army, Yang Yaren, was dignified in appearance, talented, and made outstanding contributions in providing advice and strategy to the court for many years. Just as he was assisting the court and taking on significant responsibilities, he unfortunately passed away, causing deep sorrow. In honor of his service, he is posthumously appointed as the Chamberlain and Right Deputy of the Ministry of Personnel, and granted a set of ceremonial objects for sacrifices. All funeral expenses will be covered by the court." In the past, the position of Chamberlain was not posthumously conferred, but after Yang Yaren's death, the Emperor was deeply saddened and was preparing to confer a posthumous title. Someone close to Yang Yaren was aware of his true wish and advised the Emperor: "Although Yang Yaren held a high position, his greatest wish in life was to administer justice for the people." Following his last wish, the Emperor made this decision.
Yang Yaren served in high-ranking positions for over thirty years, excelling at understanding others' thoughts and being adept at flattery to win the Emperor's favor, which earned him the Emperor's trust. He held various official positions, from the Minister of the Imperial Clan to the Chamberlain, and wore the ceremonial fur robe for all four positions; he also held different duties, from the Commander of the Right Guard to the General of the Army, and was accompanied by a ceremonial procession for all four duties, which was unprecedented in recent history. From Chaogou to Qingxi, Yang Yaren and his sons built houses, pavilions, and ponds, filled with various recreational items. During leisure time, he would play with guests there. The wealth and tributes from various regions piled up in his home. He was notoriously stingy and never offered money to anyone. Precious food in the kitchen would rot, and over ten carts of food were discarded each month. Even when his sons moved out and started families, he didn't give them a single thing. He wrote over a hundred commentaries on the "Book of Rites," the "Book of Changes," ritual annotations, and literary collections, but unfortunately, many were lost during the turmoil of war.
His eldest son, Su, rose to the position of National Scholar; his second son, Run, worked as a clerk in the Ministry of Works. Both brothers died during the turmoil.
He Chen, styled Guobao, was a native of Shaoxing, Zhejiang. His uncle, He Yang, was an infantry colonel and a well-known scholar at that time. When He Chen was young, He Yang taught him how to read, and he grasped the concepts immediately. He Yang was very surprised and often said, "This child will definitely become prominent in the future by excelling in classical studies." After He Yang passed away, He Chen's family was very poor and often traveled to Zhuji to make a living by selling grain. In his spare time, he studied, especially mastering the "Three Rituals." At first, He Yang gathered students in the village for lectures, and by this time, all the students followed He Chen to study. Later, during the reign of Emperor Wen of Han, the governor of Linchuan, Wang, recognized his talent and appointed him as a ceremonial official and historian. When He Chen arrived in the capital, the founding emperor of the Han dynasty heard about his scholarship, summoned him to the Wende Hall, and had a very pleasant conversation with him. He said to the Minister of Works, Xu Mian, "He Chen has truly inherited the family learning." He was then appointed as the Minister of the Interior, and shortly after also served as a Doctor of the Imperial Academy, gradually rising to the position of an officer in the Central Military Guard, a secretary in the Ministry of Rites, and participating in ceremonial affairs. He was promoted to a direct official and still served as a secretary. Later, he was summoned to serve as a recorder with the Prince of Xiayang, concurrently serving as the Left Assistant Minister, and formally appointed after a year. The emperor issued a decree for He Chen to compile the "New Posthumous Law," which remains in use to this day. At that time, the crown prince was discussing that after a great official passes away, his descendants can be posthumously ennobled and allowed to marry. He Chen refuted this by saying: "The imperial edict states that the descendants can hold weddings for their ancestors, but they cannot hold the coming-of-age ceremony and weddings for themselves." This reference from the "Records" leaves me somewhat puzzled.
Speaking of this, coming-of-age and marriage ceremonies are traditionally organized by the father, and only those without a father can hold their own coming-of-age ceremony. Therefore, during the mourning period for both major and minor accomplishments, it is written that "arrange the coming-of-age and marriage ceremonies for the son"; this doesn’t imply that only sons can get married while others cannot. When the mourning period for minor accomplishments is over, one can get married on their own, and it also mentions "son's marriage," which makes the meaning even clearer. Therefore, I listed the situations of two mourning periods earlier, each time emphasizing that the ceremonies can be arranged for the son, and only in the final summary is the idea of marrying oneself made clear. Since one can get married on their own after the mourning period for minor accomplishments ends, it follows logically that they can hold their own coming-of-age ceremony after the mourning period for major accomplishments ends; this decree is simply stated, and that’s the gist of it.
If it is stated that because the father performed great deeds, the son performed minor deeds, and minor deeds have a shorter mourning period, so the son can have a coronation ceremony and wedding; great deeds have a longer mourning period, so he cannot hold his own wedding and coronation ceremony, then when the mourning period for minor deeds has concluded, since it is stated that he can "arrange a coronation ceremony and wedding for his son," doesn't that make it illogical to claim that the father and son have different mourning periods? If it is said that in the records of minor deeds it is mentioned that one can get married, but in the records of great deeds it is not mentioned that one can hold a coronation ceremony, so knowing that one has performed great deeds, one cannot hold their own auspicious ceremony and can only arrange a coronation ceremony and wedding for the son. I think that not holding auspicious ceremonies during mourning periods is due to the fact that good and bad luck should not clash. Although the son can hold a coronation ceremony and wedding after the mourning period for minor deeds has concluded, it should still be arranged by the father. If the father can arrange a coronation ceremony and wedding for the son after the mourning period for great deeds is over, then it suggests that there is no conflict in the auspicious ceremonies; if there is no conflict in the auspicious ceremonies, then why can't one hold their own coronation ceremony and wedding? If holding one's own coronation ceremony and wedding creates a conflict, why is it permissible to arrange a coronation ceremony and wedding for the son? I find it confusing that it is now allowed to arrange a coronation ceremony for the son, but holding one's own coronation ceremony is prohibited.
The emperor then issued another decree saying: "During the mourning period for minor deeds, one cannot get married, so during the mourning period for great deeds, one also cannot hold a coronation ceremony or get married." I took a close look at this decree; if it is said that during the mourning period for great deeds one cannot hold a coronation ceremony or get married, then during the mourning period for minor deeds, one also cannot hold their own coronation ceremony and get married, so in this case, no one during the mourning period for great deeds and minor deeds can hold a coronation ceremony or get married. The "Book of Rites" specifies that one cannot marry during the mourning period; why does it only refer to the mourning period for minor deeds? Now the decree does not mention mourning, only specifically mentions the mourning period for minor deeds, which actually makes sense in this context.
After a woman gets married, if there are more family members who pass away and require mourning, her status in mourning for her natal family will be downgraded. If she is the wife of a doctor or a scholar, and her mourning level is reduced due to differences in social status, it becomes a lesser degree of mourning. In both of these situations, there is no difference regarding the ceremonies and marriage practices. The reason is that after marriage, there is the husband's family to consider, and if mourning is required again after marriage, the natal family has to bear the responsibility. People tend to lessen the mourning for the husband's family while placing greater emphasis on the natal family's mourning. Even if the mourning level is subsequently reduced, the ceremonies can still be held according to a lower level of mourning. If the engagement was made and mourning is initially set at a higher level but later lowered, it is only a slight decrease, and there are established guidelines for mourning levels, so ceremonies are not held during mourning, and there is no difference. It is only in the case of mourning for a deceased child that it is explicitly stated that marriage cannot occur, as the child is too young. Parents are extremely sad when a child dies prematurely; they do not want to accept the hospitality of other families, nor do they want to push the responsibility to other clans. Because the child is young and the mourning level is light, it is explicitly stated that marriage cannot take place, as an expression of profound grief for the child. In general, when mourning is lowered, ceremonies and weddings proceed as usual; only in the case of mourning for a deceased child is it explicitly stated that marriage cannot take place. It should not be assumed that ceremonies and weddings cannot occur in cases of lowered mourning levels. Moreover, the "Book of Rites" states that "mourning for a deceased child is classified as a lower level of mourning," indicating that mourning for a deceased child cannot be equated with the mourning levels for higher-ranking individuals, and lower-level mourning cannot be used interchangeably with higher-level mourning. If ceremonies and weddings cannot be held for both lower and higher levels of mourning, then they should not be held for middle-ranking individuals either; the "Book of Rites" should not merely state that "mourning for a deceased child at a lower level is not permitted." This may differ from the original intent of the text, which raises my concerns. So, I have accepted your opinion.
He was promoted to the position of Cavalier Attendant. Previously, the ministers used to sit facing south, and they didn't wear fur scarves. The custom of wearing fur scarves began with He Chen. Not long after, he was promoted to Deputy Director of the Imperial Secretariat, participating in ceremonial affairs, just like before. He Chen's family was originally very wealthy; they bought a large mansion as their residence, but he was reported and subsequently dismissed. After a while, he was appointed as Deputy Director of the Imperial Secretariat, then promoted to Attendant Yellow Gate Secretary, concurrently serving as a National University Doctor. Before he could assume his new role, he was reassigned as Cavalier Attendant, and continued to handle ceremonial affairs. He Chen had established many of the ceremonial rituals for imperial sacrifices during his earlier roles. Every time he met with the Emperor, they could chat for a long time, so people in the palace would remark, "After the morning court, He Ya is still talking to the Emperor!" He Chen was known for his elegant demeanor and speech, which earned him that title. Later, he was promoted to Cavalier Attendant and continued to participate in ceremonial affairs. At that time, most officials appointed by the Emperor were flatterers and deceivers, which severely undermined the court. So He Chen wrote a memorial stating some matters like this: "I have been honored with your promotion, yet I have never been competent in any role; I have held a position to provide counsel, yet I have failed to offer any valuable advice. I have heard in private that 'a loving father will not spoil a useless son, and a wise ruler will not favor a useless subject,' so I often find it hard to eat, tossing and turning at night, sighing endlessly. I respectfully present some current affairs, which I have listed at the end of this memorial. This is not because I believe I have any clever strategies; I simply wish to contribute in my small way. I have kept these thoughts to myself, not even sharing them with my wife and children. My words are unembellished; after writing them, I burn any drafts that are unsuitable. If you take the time to read and review them, I ask that you consider them carefully. If my opinions do not align with your views, I hope you can understand my shortcomings." First paragraph:
It is said that now the northern regions have all submitted, weapons have been put away, and it is a good time to recuperate. However, the population of the country has decreased, which is an urgent problem! The population loss in border areas is severe, and the situation beyond the passes is even more dire. Each county blames the others; governance has descended into chaos, and all they do all day is deal with the demands from above, with no interest in managing their local affairs. The common people are at their breaking point, fleeing their homes, some seeking shelter with wealthy families, some gathering in cultivated lands, all because they have no choice, not because they want to. Taxes in the border regions are already minimal, but every year the taxes cannot be collected, debts are increasing, and the common people cannot live in peace. Isn't this the responsibility of the local officials?
The population in the eastern regions is sparse, all due to overwhelming bureaucratic demands. As the saying goes, "when the dog doesn't bark at night, the people can rest easy," meaning that if the dog doesn't bark constantly, the common people can live and work in peace. But now, in those large states and counties, there are at least a dozen boats shuttling documents back and forth; not to mention the remote mountainous townships, which also have to send people. Every time someone comes, it disrupts the community; and the overwhelming bureaucratic demands pile up and cause even more trouble for the common people. Those incompetent county magistrates can only watch as they are exploited; those crafty officials will seize the opportunity to embezzle and engage in corruption. Even if there are honest officials, the county governor will undermine them. Therefore, those county magistrates with their official seals have little to show for their efforts, the common people have lost their livelihoods, and many people are wandering aimlessly. Although the court issues annual decrees urging them to return home and farm, and has reduced taxes multiple times, they still cannot go back home.
Your Majesty, your compassionate heart and desire to help the people are known throughout the world; even the birds and beasts benefit from your blessings, let alone the common people. Yet the local officials care nothing for the suffering of the people, so the people across the nation are eagerly looking to you, just as the Book of Songs says, "Love them as parents, revere them as the sun and moon, respect them as deities, and fear them like thunder." It's like being sick and needing medicine—how can you not treat it? Nowadays, officials at all levels are corrupt, and there are few who are honest and upright, all because of the culture of extravagance.
The harm of this extravagance is too great; I will simply give two of the most serious examples. In the past, a table of dishes was enough for a meal, and only one flavor was sought. Now, everyone competes with each other; the fruits on the banquet table are stacked high like mountains, the dishes are exquisite, resembling rare fruits produced on the terrace. The cost of one meal could cover an ordinary family's living expenses for a whole year; both host and guest are stuffed, yet the food spoils before they even leave the banquet hall. And those singing girls and dancers—there used to be regulations that allowed only certain people to enjoy them. Now, regardless of their status, anyone can keep a group of singing girls and dancers. Officials are competing to embezzle and take bribes to buy beautiful clothes and jewelry. So officials are ruthlessly exploiting the people; even if they manage to amass millions, they blow it all within a few years of retirement.
Because the expenses of those banquets can deplete the assets of several families; the costs of those performances are even more exorbitant. The costs are immense, yet the pleasure lasts only a fleeting moment. Then they regret that they were not corrupt enough at the beginning; now they spend too much, just like giving wings to a ferocious beast, making it even more vicious—it's utterly ridiculous! The trend of extravagance is countless, has become a custom, and is becoming more and more serious. It is not easy to make officials honest and upright! Now it should be strictly prohibited to indulge in extravagance, advocate thrift, abandon luxury, correct the exaggerated style, and let everyone know to change their concepts and preferences.
Those who practice frugality also feel pain and shame; they feel ashamed, so they reluctantly do it. If they fail to do so, they risk falling victim to bad influences. Now if we can change the trend and correct these mistakes, it would be a simple matter. To govern the country and achieve peace and prosperity, we must begin with simplicity, correct the trend of extravagance, and nothing is more crucial than practicing thrift.
This article talks about the way of being an official and discusses three things in total. The first thing is about the emperor; he carries all the people of the world on his shoulders, thinking about how to make the world peaceful. For this, he works day and night, not even caring about eating and sleeping. When the officials report to him, the emperor listens carefully, neither blaming his subordinates nor forcing the emperor to make decisions. This surpasses all emperors throughout history, and the achievements surpass many emperors in thousands of years!
However, those who are narrow-minded and only concerned with their own interests, when they get the chance to speak before the emperor, only think about how to gain power and personal advantage, without any regard for national affairs at all. They do not understand that the essence of being an official lies in handling matters effectively, bringing order to the chaos, and correcting the shortcomings. Being open-minded and generous is essential for handling matters in an orderly fashion. But they constantly nitpick and find fault, attempt to be cunning, and seek personal gain in every way. They believe that being harsh and strict demonstrates competence, and holding others accountable is seen as being diligent. On the surface, they seem very responsible, but in reality, they wield significant power.
Because of them, many people are making mistakes, yet they always manage to evade responsibility. Consequently, the bureaucracy has become increasingly chaotic, and more misconduct occurs, all due to their actions. So, I hope the emperor will assess their performance, eliminate their flattery and misguided notions, to foster harmony and peace throughout, preventing any further opportunistic behavior.
Speaking of this memorial, the first issue at hand is that in the past few years, we fought wars and emptied the national treasury. Now that the world is peaceful, life is still tight, and there are significant reasons behind this. When a nation is in poverty, it must streamline its operations and cut expenses. With fewer things to do, the people can support themselves; with reduced expenses, money can be saved. If we maintain this approach for five years, even without any major events, the nation can prosper and its citizens can thrive. If we can sustain this, it could rival the legendary successes of Fan Li in defeating Wu and Guan Zhong in governing Qi! We must now thoroughly review each department to identify potential cuts. Offices, shops, and businesses in the capital should be cut by half, and one-third of the unnecessary ones eliminated; national ceremonies and military equipment that were once plentiful must now be scaled back. Even if they may be needed in the future, they are not necessary at present and must be reduced. As for garrisons, relay stations, and government offices in various regions, some have existed for ages, others serve no purpose, and some actually hinder the populace. Those that should be removed must be eliminated, and those that should be reduced must be scaled back. Any new projects or expenditures that aren't urgent or burdensome to the people must be halted. Even regarding collections and requisitions, even if they pertain to national matters, we must weigh the pros and cons and make savings to allow the people to rest. Without saving money, it is impossible to accumulate wealth; without letting people rest, it is impossible to accumulate strength. Therefore, saving money is for future use; letting people rest is for future use of their abilities. If these minor issues do not cause any disruption, then we can persist in this manner; if these minor issues do not hinder the people, then we can continue to struggle like this. Disturbing the people like this, while still aspiring for a populous and prosperous nation, is impossible! Spending money like this, while still thinking of increasing taxes and construction, will only lead to more deceitful and thieving individuals. If this continues, the people will struggle to survive, much less discuss prosperity and greatness!
Since the beginning of ordinary times, more than twenty years have passed, and punishments and corvée labor have been ongoing, causing the people to be exhausted. Now that the Wei Kingdom has formed a marriage alliance with us, the border is peaceful. If we do not seize this opportunity to rest and recuperate properly, allowing the people to recover their vitality, reduce national expenditures, and fill the national treasury, how will we defend ourselves if foreign enemies invade one day? It will be too late to think of a solution then!
After the memorial was submitted, Emperor Gaozu was furious. He summoned the chief secretary and personally reprimanded Chen, saying:
Hey, I was quite moved by what you said; it aligns closely with my own thoughts. However, I have been the emperor for forty years. I have seen and heard all kinds of memorials and suggestions; the issues you mentioned are similar to what I know. I have always wanted to improve and have been concerned about it, but there are too many matters to attend to, and I'm getting more overwhelmed. With your high official position and broad knowledge, you shouldn't be like those who just talk big and seek fame. You said, "I can serve the court, honestly point out the gains and losses, but it's a pity that the court ignores my suggestions," and recited "vast and empty, without anyone, thus not reigning over a thousand miles" from "Li Sao," and recited "those who know me are rare, therefore I am esteemed" from "Laozi." There are plenty of people like you who offer advice; those ministers who boast in court are all quite similar. You should clarify your points and share your thoughts with me so I can understand.
You said, "The North has just been pacified; now is the time to rest and educate the people, but the common people are not living in peace and contentment. This is entirely the responsibility of the local officials." I must admit, I lack wisdom; all I see are problems. I can’t hear well and can’t see clearly. Upon self-reflection, I realize I have faults everywhere. Even Emperor Yao, such a wise ruler, had four bad apples in his court; as for me, how could I not have bad people? However, just like in the Great Marsh, where both dragons and snakes exist, you can’t label everyone as bad just because some are. You have to point out those bad officials one by one: who is tyrannical, who is corrupt, who is cruel; the officials in the Ministry of Personnel and the Secretariat, who is cunning and deceitful, who is taking bribes—clarify their actions so I can take appropriate actions, whether it’s dismissing or promoting them. If Emperor Shun only listens to those memorial petitions, the "Four Evils" will remain undiscovered, and Emperor Yao will be seen as a weak ruler forever.
You said, "The population in the eastern border areas is sparse because there are too many responsibilities," but what specific responsibilities are these? You also said, "County officials with poor abilities can only watch them fish and hunt; those cunning and corrupt officials take advantage of this opportunity to embezzle and be corrupt." Who exactly are these people? And who are those hindering honest officials from carrying out their duties? The court desires talents, like craving for food, yet honest officials are obstructed. Isn't that strange? This situation should be reported immediately, and the court ought to promote and utilize them. Most of the envoys sent out are due to the people's lawsuits or military food matters; these urgent issues need immediate attention. If no one is sent, how can we ensure fairness and justice in the world? How can things be resolved? With bad people increasing and good people being suppressed, can anyone really sleep peacefully? If we could resolve matters without sending envoys, that would be ideal. Walking without legs, flying without wings, one can still reach their destination; commanding obedience without authority—wouldn't that be wonderful? Since you have said so, you must have unique insights; you should share all your brilliant ideas; you can't keep them to yourself and jeopardize the country's important matters!
What tasks are behind the population decline at the eastern border? Who are those incompetent county officials who turn a blind eye to the people fishing and hunting freely, while corrupt officials seize the opportunity? Who are the ones standing in the way of honest officials? The court desperately seeks talent, yet honest officials are being held back, which is truly perplexing! You need to report this promptly so the court can promote and make use of them. Most of the envoys sent out deal with people's lawsuits or military supply transport, urgent matters that need immediate attention. If no one is sent, how can the world be governed? How can issues be resolved? With more bad people and good people increasingly oppressed, how can we expect peace? If we could handle things without sending anyone, that would be perfect. Imagine being able to walk without legs, fly without wings, and still reach your destination; how wonderful it would be to command obedience without authority! Since you have these insights, quickly share your brilliant ideas. Don’t keep them hidden and risk delaying important matters of the country!
You also said that local officials' corruption is all caused by excessive enjoyment. I have already answered the question about corruption and waste. Although Emperor Hanwen liked the special products in the palace and Deng Tong's money was spread throughout the world, he used this money to govern the country, and I feel no guilt. However, if the common people indulge beyond reasonable limits in eating and drinking, that is a mistake. At the beginning of my reign during the Tianjian period, I had already seriously considered this issue. Those who work hard and diligently, every household is prosperous; those who are lazy and idle, every household is poor. How does working hard to get rich, managing their own businesses, and consuming what they produce harm society? Those idle descendants who do not work hard to manage industries, leading to poverty, what good does that do? Furthermore, even if everyone wants to be prosperous, the paths to prosperity vary: those who are stingy and prosperous ultimately cannot give; what's wrong with being both extravagant and prosperous? If the court eases punishments, this issue will never be resolved; if punishments are severe, how can we uncover hidden properties? If every household is searched, that's too detailed; can we really stop officials from visiting? Mutual intimidation and extortion will only make things worse, with no benefit to governing the country. If you use these to accuse the court, I haven't done any of that. The livestock used for sacrifices in the past were slaughtered only once in a long time, and the court banquets only had vegetables. My intention is to achieve neither extravagance nor frugality. If expenses are further reduced, I worry that someone might accuse me like they did in "The Cricket." Regarding those charitable projects, they are all funded by produce grown in my gardens. The costs for these projects aren't high, turning one melon into dozens of ways to eat, turning one vegetable into dozens of flavors; without these variations, where would all the variety come from? What's wrong with these changes? This has nothing to do with the country's major affairs. As long as the money is legally obtained and used reasonably, I have no guilt in my heart. I've stopped having public banquets and haven't taken a salary from the country for many years; even the palace maids haven't taken a salary. The money I've recently acquired has come easily, benefiting the people, the country, and myself, and all used in charitable projects. Maybe you're trying to guess my thoughts, which is why you don't understand. The money I have obtained is clear and transparent, without any concealment or defense.
Second paragraph:
In short, everything I have done is for the country and the people. My actions are aboveboard and can stand up to any scrutiny. Those who accuse me of corruption, then show me the evidence! I can stand before my country and my people; my conscience is clear! As for the so-called "luxuries," they are merely trivial expenses, far from constituting charges of corruption. What I seek is a prosperous nation and a society where people can live and work in peace, not personal glory and wealth. My actions will be documented in history and evaluated by future generations. I have a clear conscience and fear no doubts!
Regarding your claim about the rampant prostitution, it's certainly the officials' responsibility, no question about it. However, the situation is different: many high-ranking officials keep singers and dancers, but even the most powerful ministers haven't been known to have families with dozens of young, beautiful women living as prostitutes. These cases need to be clarified, and the relevant authorities should conduct a thorough investigation. You also mentioned: "When it comes to investigations, the talent pool is too small." Courage and cowardice are different; greed and integrity have their uses. Brave people can be used to conquer territories, cowardly people can be used to defend territories, greedy people can be used to resist external enemies, and honest people can be used to govern the people. If you put Shuqi in charge of guarding Xihe, can he really succeed? If Wu Qi tries to educate the people, he surely won't succeed. If we don't utilize Wu Qi, Xihe's defense will be in jeopardy. The current civil and military officials are no different; we need to harness their aggressiveness and make use of them; they are not deliberately causing trouble for the court. You claim the court's actions are absurd, but the truth is, this is a result of your own making.
You said "they should be guided to be frugal," and also said "the best governance starts with simplicity," that's very well said. The Analects says: "If one's own conduct is correct, there is no need for commands to make others follow; if one's own conduct is not correct, even if orders are given, others will not obey." I haven't been with a woman for over thirty years, and I haven't engaged in any lewd behavior. I've carefully counted, and it’s been over thirty years since I've shared a bed with a woman. As for my living situation, it’s just a simple bed, there’s no gold, silver, or jewelry decorating the palace, and everyone knows this. I’ve never been one to drink or enjoy music, so there’s never any music at court banquets, as all the ministers can attest. I get up at three in the morning to take care of government affairs; when there’s a lot of work, sometimes I don’t get to eat until the sun sets, and when there’s less work, I can finish before noon. I only eat one meal a day, day or night, without a set time. When I’m sick, I may eat two meals. I used to have a stomach as thick as ten circles; now I’m only two feet in circumference. I still have my old belt, so that’s not just talk. Who am I working so hard for? I’m doing this for the sake of the common people! The Book of Documents says: "A person is like an arm, and wise ministers are only possible with a wise and enlightened ruler." If I have wise ministers to assist me, I can be a good emperor. But now I find myself ranked below the ninth grade, that’s just empty talk. With you criticizing me like this, I honestly don’t know how to respond.
He (referring to the superior official) said, "Officials are competing eagerly to present their memorials, backstabbing each other, all seeking promotion." Who is this referring to? What kind of deceitful acts are involved? Is it appropriate to prevent people from reporting issues directly? If no one acts, can positions be sustained? If positions are abolished, will there be chaos, and if there is chaos, can the country still be peaceful? It's like refusing to eat just because you might choke—that's the reason. If reporting is stopped, who will be held accountable? Where will we find those who are specially appointed? So, as the ancients said, "Consolidating power will breed treachery; monopolizing power will lead to chaos." Just like the appointment of Zhao Gao by the Second Emperor of Qin, and the usurpation of the Han Dynasty by Wang Mang. "Calling a deer a horse" (referring to misrepresentation) ultimately led to the tragic incident at the Yi Palace involving Yan Le, and Wang Mang eventually seized the throne of the Han Dynasty.
He (referring to the superior official) said, "nitpicking"; who is actually nitpicking? "Finding fault in a perfectly good thing," who does this refer to? When it comes to "thorough investigation" and "harsh punishment," who is being referred to? He also mentioned "government offices, yamen, post stations, and shops," which ones should be cut back? Regarding "national defense and military resources," which ones should be streamlined? Which ones should remain untouched for now? In terms of "military garrisons and information transmission in various regions," which ones are not beneficial? Which ones hinder the people? Where are construction projects causing unnecessary waste of resources? Where is money being spent that is not urgent? How should we implement conscription? How should we handle taxation? The court has never addressed these issues before, so what are the ways to calm public grievances? Every issue needs to be reported in detail.
He said (referring to senior officials): "If we don't take time to rest and recuperate, and wait until things happen before finding a solution, it will be too late." According to what you said, is this the time for wasting resources and harming the people? Where is that happening? You said "the country is declining, the people are exhausted"; if that’s really the case, specific actions must be outlined, not just empty words. What can be articulated can certainly be accomplished. The strategies for enriching the nation and strengthening the military, measures to alleviate the people's burdens, and methods for issuing commands should all be specified. Failing to provide details is deceiving the court and amounts to mere empty talk. In all endeavors, self-reflection must come first; only those without flaws are in a position to blame others. You cannot broadly criticize officials, both internal and external, without citing specific issues. I look forward to your report; I will review it and then submit it to the Minister for distribution throughout the country, hoping this will eradicate chaos, allowing the people to live and work in peace, and that the vision of reform can once again materialize today.
I (referring to Chen) follow the imperial decree, only thanking for the grace, not daring to accuse again. After a long time, he was promoted to the position of Minister of the Palace. In the second year of Taiqing, he was promoted to General of Yunqi and Chief Minister of the Central Army of Xuan Cheng. Hou Jing rebelled and attacked the capital; Wang Lin (Prince of Xuan Cheng) moved into the inner palace, leaving He Chen and Sima Yangzhi to guard the East Palace. The rebels quickly breached the city, unleashing soldiers to kill indiscriminately. He Chen was stabbed with a spear; not dead yet, the rebels captured him and took him to the palace, intending for him to meet Minister Wang Ke and military leader Zhu Yi, persuading them to open the city gates and surrender. Wang Ke and the others refused him; He Chen cried and begged them not to do this. The rebels then took him to the solemn temple for medical treatment. The following year, the inner city fell, and He Chen managed to escape back to his hometown. That winter, the rebels attacked Kuaiji, recaptured He Chen, and escorted him to the capital, bestowing upon him the title of Golden Purple Guanglu Daifu. He later fell ill and died at the age of sixty-nine.
He Chen wrote over a hundred works, including "Commentary on the Three Rituals," "The Stagnation of the Five Classics," and various other ritual codes. His son He Xu, in the early years of Taiqing, left his position as secretary to the Marquis of Xichang and served as the Prefect of Bashan. During his time in office, he faced a rebellion by soldiers. Yao Cha, the Minister of Personnel during the Chen Dynasty, remarked: as Xiahou Sheng famously stated, "Scholars are most afraid of not understanding the classics; if you are proficient in the classics, achieving high office and wealth is as easy as picking up blades of grass." Both Zhu Yi and He Chen started from humble beginnings, caught up with a good opportunity by mastering the classics, and eventually reached prestigious positions, validating Xiahou Sheng's words. However, Zhu Yi later pursued glory and power, seizing political power without upholding moral principles to support the monarch, merely indulging in flattery. When the enemy invaded and the country perished, it was all caused by Zhu Yi. The impending disaster was evident, but his culpability was not thoroughly examined, and he was even posthumously rewarded. Without punishment and with such misuse of rewards, rendering the system of rewards and punishments ineffective, how can the country be governed well? Thus, a true gentleman understands how to prevent such turmoil from occurring during the Taiqing era.
