Zhou Lang, courtesy name Yili, was from Ancheng, Runan. His grandfather Zhou Wen served as an Attendant of the Yellow Gate. His father Zhou Chun was very prominent in the early Song Dynasty, reaching high positions including Privy Councilor and Minister of Ceremonies. His elder brother Zhou Qiao even married the fourth daughter of the founding emperor of the Song Dynasty, Princess Xuan Cheng of De. Zhou Lang's two daughters married Prince Jianping Liu Hong and Prince Lujiang Liu Yi, respectively. Due to his distinguished family and high official position, Zhou Lang became the Administrator of Wuxing in the late Yuanjia period. Later, the traitor Liu Shao usurped the throne and rebelled, while Wang Dan of Kuaiji rose up in resistance. Liu Shao appointed Zhou Qiao as General of Champions, and Wang Dan also sent him a letter. Zhou Qiao, originally timid and indecisive, did not know what to do and was eventually killed by the Prefectural Marshal Qiu Zhensun. The court understood Zhou Qiao's true intentions, so the royal marriage plans remained the same.
Since childhood, Zhou Lang has liked odd things, with his own ideas very different from his brother Zhou Qiao's ambitions, causing his brother to dislike him very much. Zhou Lang initially served as a Champion Officer under Prince Nanping Liu Shuo, and later served as a Gentleman-in-Waiting and the Registrar of the Minister of Works. Due to his impetuous actions, acting without waiting for the emperor's response, he was dismissed from office. He then became the Commandant of the Palace for Prince Jiangxia Liu Yigong. In the spring of the twenty-seventh year of Yuanjia, the court discussed sending Liu Yigong to Pengcheng to oversee military affairs in the north. Upon hearing this news, Zhou Lang resigned from his position. When Liu Yigong went to take up his post, the Prefectural Registrar Yang Xi also went with him, jokingly wrote to Zhou Lang, suggesting he offer some unique strategies to achieve success. Zhou Lang replied:
Mr. Yang Xi: What you said seems to suggest that I must come up with ideas and suggestions as if I am less capable than you. It's already good enough for you to stay at home peacefully; why pursue flowery language? After careful consideration, I already have the answer in mind. Just look at my reply to see if I've found a kindred spirit. How do you manage to constantly receive favor and appreciation? Isn't that something to be happy about? However, I truly worry about not knowing where you are now.
The Xiongnu people have not been eliminated, and the royal family's shame has lingered for far too long. Who in the world is not heartbroken and angry about the threat posed by the Xiongnu? Everyone is frugal, hoping for the country to send troops to attack. Talented individuals keep quiet, those with ambition hold their breath, and for many years no one dared to discuss border warfare. Now, the emperor embodies virtues akin to those of the Yan Emperor and Huangdi, and the court's assisting ministers are as wise as Jizhou and Empress Lv, so the emperor is furious and intends to spill Xiongnu blood as a sacrifice to the flag. He is compassionate and wants to bestow blessings upon the common people. The court has ordered the recruitment of talents, with commands issued in the morning and talented individuals selected in the evening; the court has ordered the mobilization of troops, with commands issued in the evening and elite soldiers assembled the next morning. Recruiting talents is not a one or two-day task, especially with such a good opportunity now!
Ah, all those ambitious scholars in the world strive to cultivate their virtues, hoping to maintain their dignity and looking for opportunities to fulfill their ambitions and make achievements. But what is the result? Many people struggle to propose effective solutions for the people, are even labeled as unfilial back home, slandered in the court, and live their lives in obscurity, never attaining a government position, let alone leaving a mark in history. Over the decades, countless individuals have faced this fate!
I don't really have any special skills. Even if I encounter a good emperor, get promoted and awarded titles, and enjoy the emperor's favor every year, I still can't manage my temper or win over my superiors. Compared to those who are fortunate in officialdom, I've actually gained quite a bit; compared to my current position, I've also received a lot of ridicule. Now you want me to let go and find ways to appease the border, you really don't get me! Saying my talent is not enough, how much more talented are those officials? Saying I have talent and should be promoted, then my talent is simply not up to par! It's like trying to sell fish at a fish market or expecting feathers to fly from a fancy carriage. How is that possible? Someone like me cannot swim in clear river water and soar in the vast sky at the same time. You need to understand this clearly.
If I lack clever strategies, can't win over the emperor, and can't fit in with society, then I really have nothing left to say. Look at those ministers driven out of the court, those officials demoted, are they really all geniuses? You should be very clear about this.
Although I am tired every day, I often listen to knowledgeable people chatting; how could I possibly forget? Generally, people with aspirations tend to live in three main ways: the first way is to live like a hermit, living in the mountains, enjoying a peaceful life, and taking in beautiful sights like misty mountains, lush trees, and snowy landscapes. They value their bodies and nurture their souls, and are not like those who chase pleasure and only care about their own wealth and status, but genuinely admire immortals and seek purity.
The second type is those who devote themselves wholeheartedly and will do so until death. They spare no effort to serve the country, speak frankly in the court, relieve the people's worries and troubles, assist the king with all their might, eradicate evil, bring peace to the world, and ensure the people live in peace and contentment. They silently dedicate themselves, never take credit for their achievements, strengthen the country without seeking recognition for themselves. They can make vassals submit and make the emperor change his views.
The last type is those who navigate the court with flattery, maneuvering between the powerful. They move between the palace and the vassals, with smooth talk, discussing important matters of the world, sometimes speaking with righteous indignation, sometimes making compromises. They adjust their strategies according to the changing situation, sometimes retreating, sometimes coming forward to act. They do not care about fame and fortune, do not consider gains and losses, seeking only to preserve themselves and live a peaceful life.
These three types of people are the paths of ambitious and principled individuals, but as for me, I find myself unable to do so.
If I am lucky, without dying from illness or being taken away for forced labor, with all the fields at home brimming with crops, I could retreat to the countryside like Du Yu; with good harvests from farming, I can also enjoy myself like the hermits of ancient times. Dust swirls in the house, and the steps are covered in moss, the trees under the eaves are lush, flowers bloom and fall throughout the year, and the aquatic plants in the pond flourish day by day. Fortunately, there are ten boxes of old books in the study, and a few pots of good wine hidden in the corner. I can play the guqin, read, and proofread inscriptions, sometimes play chess, drink wine, and admire the stars at night, feeling as blissful as if I had returned to the era of Yao and Shun. In spring, I have thirty mu of fields, and in autumn, there are five vegetable gardens. If all goes well, I’ll have everything I need. After the harvest is complete, and everything is done, I can visit Qishan and Fenggao, see the old sites of Yi Yin and Haicheng, gaze at Yan and Zhao and Longxi, take a walk in Weiguo and Liaodong, trace the footsteps of the Zhou dynasty, and honor those wise men who cared for the nation and its people.
However, before I had the chance to realize these wishes, I offended many people because of my upright character and integrity. Some people mocked me, while others plotted against me in secret. Even someone like Yang Zhu was ridiculed by the people of Liang, so how could I, with less talent than Yang Zhu and ideas so different from those of the King of Wei, expect to be treated any differently? As people from the Han dynasty said about Li Guang, although he was talented, he lived in a bad era. Unlike those insignificant people in the countryside who hide in the alleys and watch upright individuals suffer misfortune while calling them useless servants, scholars originally hoped to serve the monarch and showcase their talents. Becoming a high official is of little consequence, so why bother about being ennobled like Li Guang? Now, having to visit the powerful in chaotic times, being mocked by those bad people, harboring ambitions yet unable to fulfill them, and having upright behavior distorted, isn't this truly heart-wrenching?
Ah, you are truly a rare talent, knowledgeable and well-informed, with a deep understanding of everything. Now you traverse between Yan and Henan, skillfully navigating the realms of Ji and Wei, speaking boldly in the court, commanding on the battlefield, and deeply favored by the emperor, who also highly appreciates you. You have the opportunity to speak candidly and offer advice, correcting the emperor's errors, and openly planning the gains and losses in military matters for the country, recommending talented generals and upright officials; this would be a true way to repay the court's favor!
If that’s not possible, then don your armor, take up arms, defend the emperor at his side, charge into battle, hold the city, and bravely fight the enemy. This too is a way to honor the court. In this way, the Xiongnu will no longer harass our northern borders. But do not remain silent, merely seeking to flatter and please; I write this letter to express my thoughts.
Lang's eloquent memorial likely conveyed this. Later, he was promoted to be an Imperial Attendant. After the emperor succeeded to the throne, he appointed him as the military recorder in the central army under Prince Jianping Hong. At that time, all officials felt empowered to speak frankly and offer advice. Lang also wrote in a memorial: "Confucius once said: 'Governing the world is as easy as holding something in the palm of your hand.' This is not merely a casual remark! The success or failure of national policies lies in people; it's just that the current emperor is failing to do so. Furthermore, we are now in a period of decline for the dynasty; the realm has just endured war and chaos, palaces and temples have suffered unprecedented destruction, the people have suffered great pain, mourning and wailing can be heard for miles, and the failings of the Qin and Han dynasties still linger today, while the errors of the Wei and Jin dynasties are still affecting the people. To expect the country to stabilize now, and for society to suddenly return to the standards of ancient times, is nothing more than a pipe dream, like waiting for kindling to catch fire; I find it hard to express this. But since Your Majesty governs the country with filial piety and rules with benevolence, how can your subjects not strive to bring the people's suffering to your attention?"
So, what’s the point of running a country? Simply put, it’s all about educating the common folks! Education has been in neglect for way too long now; the common folks don’t get the rules and easily resort to punishment. Can we really call this governing? To boost education, we should pick a village head for every twenty-five households and get a teacher for every hundred. Boys aged thirteen to seventeen should dive into classic texts, and from eighteen to twenty, they should learn martial arts. They should be taught writing, memorization, legal texts, as well as the etiquette of loyalty, filial piety, benevolence, and righteousness, and the principles of honesty, diligence, and humility. They should also learn military strategy, how to organize an army, chariots, cavalry, and combat skills. Officials need to visit schools every month to check on how the students are doing. Those who shine in their studies of classic texts for five years should be recommended for roles at the Situ Mansion; those who master martial arts in three years should be recommended for positions at the Sima Mansion. If after seven years of studying classics and five years of martial arts, they still don’t get it, we should check out their governing skills and strategies, as well as their character and behavior. If they still don’t measure up, even if they come from noble families, they should go back to farming and never hold an official position. For national schools, they should seriously study astronomy and calendars, and compile historical records, making sure learning isn’t too heavy or tough. The quest for education shouldn’t stop, even during disasters or famines.
Agriculture and sericulture are the foundation on which ordinary people rely for survival, and also the foundation of the country. If there is any deficiency, the system of rituals and customs cannot thrive. If agriculture is valued, monetary transactions should be abolished, and food and silk should be used as tools for reward and punishment. However, ordinary people don't get this, and those who talk about it tend to exaggerate. In the area north of the Huai River, ten thousand pieces of cloth are used as the trading unit; in the area south of the Yangtze River, one thousand buckets of grain are used as the trading unit, which is quite straightforward. For now, transactions under a thousand coins are allowed to be conducted with money, while the rest are to be conducted with silk, cloth, and grain. If the limit is exceeded, they will face penalties. As a result, the cultivated land will increase, ordinary people's wealth will grow, counterfeiters will stop, and deaths will decrease. In addition, all land suitable for planting should be planted with wheat and beans, all land suitable for planting should be planted with hemp, mulberry trees and zelkova trees should be planted along the lanes and fences, and bamboo and chestnut trees should be planted between courtyards and houses. If these orders are carried out, those who do good deeds should be rewarded with titles, and relevant departments should reward them. If fields are overrun with weeds and trees aren't planted, they should be punished, and excess trees should be cut down and they will face penalties according to regulations.
Hey, taxation should be based on individuals, not just on family background. How can it be that the rich don't pay enough and the poor can't afford it? It should be stipulated that for every foot a mulberry tree grows, the price should be based on its circumference, for every additional acre of land, money should be calculated by area, and for houses that don’t even have roof tiles, money should be paid based on the actual situation. Because of this, ordinary people dare not plant trees, dare not cultivate new land, and dare not repair leaking houses. How can this be considered a good policy for the people? It is simply exploitation, leaving ordinary people struggling to eat enough and stay warm, suffering like this! If we want to emphasize agricultural development now, we need to get rid of these harsh tax laws fast.
National governance isn't just about establishing prestige; it depends on whether the people feel loved. It isn't just about expanding territory; it depends on whether the people can thrive and multiply. Since the conflicts between the Huaxia and the barbarians, the battles between the Rong and the Xia dynasties have left cities filled with corpses and battlefields strewn with the dead, with fewer than half of the population surviving nationwide. In addition to harsh laws and natural disasters, the poor are forced to work as laborers for the government, with no one to claim their bodies when they die, no one willing to marry widows or care for children. Military service is long, labor is heavy, wives grow old, sons die, and those who become pregnant from affairs are left unrecognized. The ways of killing are multiplying every day, while the paths to survival are dwindling. If this goes on, will there be anything left in this world a hundred years from now? Just thinking about it is terrifying and heartbreaking, making you want to cry out! Even though there are laws against infanticide and that promote early marriage, enduring such sadness and pain just to avoid punishment—isn’t that cruel? We need to lighten the labor burden and cut taxes. If a girl isn't married by fifteen, her family faces punishment. As long as a wild chicken can serve as a betrothal gift, coarse cloth can be given to the in-laws, and if the conditions are met before marriage, the government will be held accountable. Female officials in the palace must be childless. Female servants in regular households should be encouraged to marry. In short, we should ensure there are no lonely people or childless elderly in the world. If we can achieve population growth and education in ten years, then in twenty years, the number of able-bodied men and soldiers will surely multiply!
Many common folks have starved to death; everywhere there are refugees fleeing famine and begging for food, all because the government doesn’t care about the people's lives, abandoning them to fend for themselves. So when it comes to hunger and cold, mothers cannot even protect their children; how can they be expected not to turn to banditry? The government first drives them to rebellion, then crushes them with violence—it's just downright cruel! Look, the grass and trees have all withered away, the bark and leaves have all dried up, and the crops have utterly failed; there’s nothing to keep warm with, and their clothes are in tatters. By the time spring arrives, how many people will even be left? Now in the area south of the Yangtze River, there’s a bountiful harvest all around, with ample food. The government should mobilize manpower, recruit those who can support fifty people for a year, and reward them with titles and honors. Even just a thousand households could support a hundred thousand people. Let these hired people go to cultivate in Huainan, send more officials to oversee, and supply them with food and seeds. All idle officials and citizens should pitch in to help with farming every year, fix the levees and lakes, and reclaim the barren land. Set up communities by household, divide them by land, monitor their movements, and encourage them to stay productive. After the harvest, let them go back home. Everyone north of the Huai River should move south of the Yangtze River, and travelers coming from the east should head back west.
Alas, this is like a body with poison; we must cut off the diseased part. Hangu Pass and the Wei River, once beautiful places, have now become desolate ruins; the Yi River basin is also covered with lush wild grass. Shouldn't we be concerned? What is there to hold on to in Licheng and Sishui? Some people will definitely say that avoiding the invasion of the Hu is not enough, but they fail to see that our own crisis is even more serious than the Hu invasion! If the people migrate, the Hu will surely follow, and if they do, that would actually work to our advantage. If the Hu really come to attack, it won't be their main force, just some ragtag Han troops from Shandong, which is precisely the kind of group the country has always aimed to incorporate and pacify. When we occupy advantageous terrain, the Hu will automatically stay away; their invasion might actually work in our favor. Guarding an empty city is just a waste of resources; Huainan will soon fall—how much more shameful can it get? If the enemy only sends three thousand light cavalry to constantly harass, coming in the spring to steal wheat and in the autumn to steal grain, then water and land transport will be interrupted, and the country will be in dire straits. Even without fighting, the border is already in jeopardy; in less than two years, people will be scattering and fleeing. By then, we'll be left just waiting for our doom. Even if the Hu are defeated, others will surely rise up in the Central Plains; they won't ever submit to the court or surrender their land and people. If that's the case, Xuzhou and Qizhou will eventually be overrun and unable to hold their ground.
When it comes to strategies for fighting and defense, the key is to instill fear in the enemy so they won't dare to attack. In recent years, our army has faced defeat after defeat because we have gone against this principle. Now everyone knows that you cannot use sheep to chase wolves, or crabs to catch mice, yet we sent heavy vehicles and weak soldiers to compete against strong warhorses and fierce nomads, and of course, that led to failure. The reason the Han Dynasty was able to defeat the nomads in its early years was that it had a lot of horses; later, the nomads were able to conquer the Han Dynasty because the Han Dynasty had fewer horses. Since war is inevitable, we need to ensure we have plenty of war chariots and cavalry. If you keep one horse, one person will be exempt from corvée labor; if you keep three horses, one person will be exempt from becoming an official. In this way, the rewards will differ, and we won't need to deploy troops and generals to border outposts and relay stations anymore.
When it comes to generals, they should lead by example, seeking glory in battle. If they can charge into battle with weapons, luckily survive, and expend all their energy on the battlefield, their loyalty to their superiors will naturally strengthen. If they are diligent in political affairs, working hard like clearing away fog and dust, they are worthy of praise, and their achievements will be even greater. The recent rewards have been generous, but many feel they are somewhat lacking, leading to widespread complaints. Those who are dejected and defy their superiors often become minor leaders; those who whisper and complain in groups everywhere are also numerous. The morale of military generals is especially easy to shake, and in case of a sudden change, those who complain now will become enemies. The national treasury's funds should be used alongside them, and the provisions from the government warehouses should be consumed together with them. Those who should leave should be let go; they should be promoted vigorously and given high salaries. If the generals' salaries are insufficient, other expenses should be curtailed, and they should no longer worry about other matters, only focus on learning the etiquette of hunting and practicing drumming techniques. If they recklessly advance with brute force, their positions should be demoted. When they retire in old age, rewards should be extended to their descendants.
In addition, the fortifications along the Huai River should be fully repaired and rebuilt, enabling beacon towers and drum signals to effectively communicate, and the military and provisions to support each other. If the people on the border request troops to be sent, they should all be refused. When the distant barbarians send tribute, simply reciprocate, informing them that the country is currently occupied and that nothing can go against the monarch's will. Once the domestic education system is established, observe the enemy's situation, prepare 400,000 cavalry and infantry, while maintaining order within the country, reserve enough food for 20 years, and ensure that the remote areas do not panic. Then, cross the Huai River, reach the Yellow River, cross the Longshan Mountains, and reach the desert—what other places remain unreachable?
Oh, I taught them well, but they just wouldn't listen, and now look where we are. Nowadays, whether it's officials or commoners, parents are alive, but siblings have gone their separate ways. Among ordinary families, five out of ten have separate properties for fathers and sons. What's worse is that in times of crisis, they don't help each other, and in poverty, they don't lend a hand. They envy, slander, and harm each other, and there are countless such incidents. There should be clear rules against such behavior, change this environment, and reward those who do good at home; if they don't change, confiscate their property!
The three-year mourning period is a widely accepted practice because everyone is in deep sorrow, and the ceremonies are more elaborate. As time goes by, the sadness gradually subsides, so the scale of the funerals gradually diminishes. It's acceptable to have strict standards for ministers in the Han Dynasty, but too lenient standards for the emperor's sons cause chaos. How can we make the mourning scenes go away and silence the cries? Wearing jade ornaments and court attire while hiding immense grief, and donning crown jewels to court— isn't this excessive? If the legal system diverges from ancient customs and contradicts human feelings, no one will want to follow it. Those who break etiquette and laws, thinking they're safe, are instead celebrated. How can we reward bad people and scorn the good? Your Majesty, you've built this nation on filial piety; it's time to correct this error!
The emperor holds morning court sessions to handle state affairs and should lead by example. The dress code for the imperial concubines should also be gradually reformed. The whole realm exists to support the emperor, so how could it possibly be insufficient? Even if the emperor dresses plainly and the empress dresses modestly, it doesn't matter. But now, the emperor is covered in gold, with just a few hundred taels of gold, and only wears a handful of fine outfits each year. Yet he insists on hoarding treasures in chests and clothes in boxes, without ever looking at or wearing them. This is the so-called "hoarding of treasures and clothes," wasting the nation's wealth and squandering the resources of the realm. As a result, the emperor neglects proper etiquette, and the empress grows increasingly arrogant and extravagant. This is an outrageous waste and extravagance! It's utterly ridiculous!
Even the palace maids and servants do not have fixed salary standards. The expenses of one maid require the support of several maids, and the household expenses of one servant necessitate the service of several others. The quantities of gold, silver, jewels, silk, satin, wine, meat, and food are beyond counting. Even riding in luxurious carriages and using the army to parade with great pomp is excessive! If rewards can be limited and extravagance reduced, this situation would not arise. Moreover, beginning with minor efforts for frugality, strange luxury goods quickly spread among the people. Thus, while there are superficial changes, no genuine prohibitions exist. Good governance stems from effective management of actual conditions, while those governing the world often make a show of strength. The common people cannot be fooled, and the country's financial ups and downs will quickly become apparent. Therefore, the everyday items of the common folk are becoming increasingly lavish, merchants' homes are decked out like those of the nobility, and the outfits of servants and merchants are just as fancy as those of queens and concubines. If a sleeve is too big, it gets split into two; when you look at the horses and carriages, you can't tell the noble from the common, and when you look at the attire, you can't tell the high from the low. Once the Imperial Household Department produces something, the common folk quickly copy it. As soon as the palace sets a new court dress style, the common people start learning to make it in the evening. The trend of extravagance begins right at the court.
Furthermore, gifts for the concubines shouldn't vary by rank. From now on, we need to set clear standards. Gold, jade, jewels, fine silk, fancy colors, and patterns that the common folk can't afford shouldn't be given out in the palace. If craftsmen make vulgar and elaborate items, they should all be destroyed, and penalties should be tougher.
To put it simply, the purpose of establishing official positions is to ensure the balance of yin and yang, assist the monarch in achieving great undertakings, prevent corruption, handle government affairs, ensure officials fulfill their responsibilities, satisfy the people, and avoid vacant positions and redundant personnel. However, official positions are now indistinguishable by rank, size, and have inconsistent names; this is simply chaos in the government! People have abandoned the systems of the Ji and Zhou dynasties, instead imitating the practices of the Qin state, detesting wise rulers while favoring incompetent ones. They hate saints and love fools, and that is truly alarming! Now we should first streamline institutions, merge some official positions, establish positions based on the system of the Zhou dynasty, and change the names of official positions according to actual conditions; the systems of the late Qin and Han dynasties should not be emulated. People with both virtue and talent should hold high positions and high salaries, while those with low abilities should hold low-level positions and receive low pay. The attire, vehicles, and escorts of officials should all correspond to their rank.
Next, let's talk about the establishment of prefectures and counties, which should be adjusted based on real circumstances, and existing prefectures, counties, and populations need to be reorganized. We cannot allow a county of Xuzhou to exist within the territory of Wu, or have people from Yanzhou living in Yangzhou, as this would lead to administrative chaos. Arid areas like Zhufang should not host prefectural offices, while prosperous places like Jiangdu should have additional county towns.
Furthermore, regarding the selection and appointment of officials, regions with smaller populations are more manageable, and places close to the capital are also easier to control. All officials should be paid according to their abilities and contributions; county magistrates should refrain from appointing impoverished descendants of influential families, and prefects should avoid appointing elderly members of powerful families.
Those nobles lacking governing skills should not be forced into office. Their titles should only be discussed after they have demonstrated their governing skills. Moreover, royal descendants who have not served in office, who would dare to call them lowly? As long as guests and friends are carefully selected, and honest talents are chosen, there's no need to hold titles like Chief Historian, General, or Attendant to be considered noble! History shows that there are priorities, and some careers are more challenging than others. Emperor Ming was able to prevent his son from being compared to the son of Emperor Guangwu, and Lady Ma was able to prevent her family from being compared to the Yin family. This is definitely something future generations should learn from and remember! Similarly, we must remember the anger of those oppressed to death, as well as the solemn processions and guard details in the palace.
Finally, internal and external affairs should not be confused. If concubines or palace personnel seek positions for others, that person will never hold an office for life; if someone pleads for mercy for another, that person will never be pardoned for life. The world needs talent, but it's often hard to recognize true talent! Some people are reclusive and speak little; they may be knowledgeable, but we cannot know. Some people have humble status, with obstacles separating them from their ambitions; they may possess extraordinary talents, but can't pursue their aspirations. Furthermore, they may be envied by relatives and friends, or be framed by officials and nobles, making it tough for them to get into the court to help the king and take part in national matters. It's easier said than done to recommend talented individuals, as they might never get the chance to be recognized.
Therefore, those who are praised by the world for their mastery of classics, skill in debate, proficiency in arithmetic, administrative expertise, military talent, or special skills should set aside their arrogance and actively strive to serve the court. According to the hierarchy and type of official positions, everyone should be able to find a suitable position based on their abilities. They should be gently encouraged, genuinely reassured, and then carefully observed in their speech, behavior, expressions, as well as the content and attitude of their words. After a few observations, their abilities can be better understood! As for those who are loyal, filial, and honest, as well as those who are upright, gentle, and kind, their virtues are hard to quantify by simple measures, and conclusions should not be made immediately.
The people in the village and officials at all levels should assess their conduct and abilities, report all findings to the prime minister, and then arrange suitable positions based on their abilities. In this way, the foolish will be weeded out, and the wise will be chosen. Nowadays, it is common in society to slander one another without investigating the truth of the matter; it is also common to praise each other without examining their true abilities. If those who slander others are mediocre, then those who expose them should be promoted; if those who praise others are mediocre, then those who praise them should be demoted. In this way, praise and criticism will be based on merit, and good and evil will be clear.
Furthermore, since talent is being selected, there should be no limitations based on rank or age. Those in high positions often doubt the abilities of young people, without realizing that they may not measure up to the young; older people often look down on young people, without realizing that they are not as good as the young.
Since the introduction of Buddhism, it has been a long time since its introduction. Upon careful research and verification, its origins are indeed very deep and its influence is very extensive. However, those who study the Dharma are decreasing their practice day by day, and those who have taken vows are making more mistakes month by month, resulting in the waste of silk and satin, and traveling in carriages is becoming increasingly extravagant. They also rely on superb medical skills, mixed with fortune-telling and divination, with their homes filled with items for worship, hosting banquets, and entrusting their spouses with their affairs, with repeated incidents of child killing and begging occurring one after another.
They also rely on spirits and idols, disrespect their parents, are arrogant towards rulers, deceive and waste the money of the common people, and even damage palaces and cities. These behaviors are prohibited by both the country's laws and Buddhist teachings, but they are rampant between heaven and earth, and no one can control them. Are these people even human? We should now strictly enforce the precepts of Buddhism and strengthen the country's laws. Those who are clearly in the wrong should be held accountable, and the rest should have regulations established based on their abilities and behaviors. They should learn the principles and scriptures of Chan Buddhism, with each person mastering at least one of them, limited to a vegetarian diet and simple clothing. If there are people who need to take vows again, let them first learn the principles and behaviors, align their body and mind, so that everyone can become a Buddha or an immortal. Those who are seriously practicing, even if they are descendants of noble families, should not face restrictions.
The talk of ghosts and deities confuses the public, and witches and shamans corrupt customs. There are countless claims of ghosts residing in random trees, and even more self-proclaimed immortals who claim to be gathering herbs in the mountains. They engage in promiscuity, gather for feasting and drinking, using these gatherings to pray and seek favors. If this chaos is not punished, the harm will not stop. As soon as a garden is built or a statue is erected, promiscuity prevails. Now, to the north of the dam under construction, a garden covering a hundred miles has been built. On the right side of the steep mountain, ten houses have been built to enshrine spirits, squandering money and debasing customs. How can this be justified? Moreover, the understanding of acupuncture is dwindling, and few are skilled in pulse diagnosis. As a result, the common people increasingly rely on ghosts instead of doctors, leading to the spread of superstition and increasing casualties. It is essential for both men and women to study medicine at the royal hospital, sending people to learn. This way, it would be a better alternative to superstition and address the flaws in medical care.
Oh, when is there ever a moment without someone talking, without orders being issued? Why does the era of peace and prosperity never seem to arrive, and instead there is always chaos? The reason lies in the insincerity of those orders! Furthermore, those suggestions do not originate from genuine advisors, and it is not convenient for those in power to act on them. The milder suggestions are met with criticism and mockery, while the more severe ones lead to direct execution or ostracization! That is why the capital faced the disaster of Fang Diao, and the Eastern County faced the massacre of the Party Imprisonment. If Your Majesty wishes to adhere to the old ways and uphold the old system, the entire court is here; but if you wish to reform the old chapters and establish a proper way, then I remain at your service! I risk my life to speak frankly; it is now up to Your Majesty to decide.
The memorial was submitted, the emperor was displeased, so I resigned on my own. Later, I was appointed as a junior official serving the Crown Prince and later transferred to Luling as the local magistrate. The area was quite desolate, with wild animals often appearing. My mother, Lady Xue, wanted to go hunting, so I had people start a fire for her amusement. The fire quickly spiraled out of control and burned down the county office. I used my own savings to buy rice and rebuild the office, compensating for the losses. Then I feigned illness to resign, but was reported by provincial officials. When I returned to the capital, I explained to the Emperor, "Many of the charges against me by those provincial officials are largely unfounded. During my tenure, three people were killed by tigers, and pests destroyed the crops. I failed to handle these matters properly and disappointed the Emperor's expectations." The Emperor's expression shifted, and he remarked, "The words spoken by the officials from the province may not be true. But what do insect infestations and tiger attacks have to do with you, a mere minor official?" Later, my mother passed away and I was deeply filial, weeping inconsolably each time, but I did not adhere strictly to the proper funeral rites. In the fourth year of the Ming Dynasty, the Emperor ordered an investigation into my failure to observe the funeral rites and requested severe punishment. The imperial edict declared, "This Lang, he speaks contrary to etiquette and relishes in arguing; he should be killed! However, this trivial matter does not warrant a breach of law, so send him to a remote area!" Thus, I was dispatched to Ningzhou, where I was executed en route. I was thirty-six at that time. My son, Renzhao, became the Governor of Nanhai during the reign of Emperor Shundi in the late Ming Dynasty.
Shen Huaiwen, courtesy name "Siming," was born in Wukang, Huzhou, Zhejiang. His grandfather Shen Ji was an official of the Jin Dynasty, and his father Shen Xuan was the Prefect of Xin'an. Shen Huaiwen developed an interest in metaphysics at a young age, was skilled in writing, and once composed a well-known poem about two concubines of King Zhao of Chu. He initially served as a county official, then was promoted to the Ministry of Works, and later became a military officer under Wang Yigong in Jiangxia, eventually rising to the position of Libationer of the East Pavilion. When his father passed away, Shen Huaiwen received generous funeral supplies from Xin'an County, which he distributed to relatives after the funeral, keeping none for himself. Emperor Wu of Song appreciated this act and granted him six servants. After the mourning period, he was appointed as a Gentleman of the Palace Secretariat.
The hermit Lei Cizong was summoned by the court to reside in Zhongshan, and later moved to Lushan and Yuelu Mountain. He was seen off by He Shangzhi, with many literati and scholars attending, composing poems together. Shen Huaiwen's poem stood out for its exceptional literary quality that outshone his peers. Later, due to official duties, he was relieved of his position, and his colleagues lost their posts, except for Shen Huaiwen who was kept on. He accompanied Wang Dan in guarding Xiangyang, then was sent as a military officer, handling administrative tasks alongside Xie Zhuang, and also served as the Prefect of Yicheng. In the 28th year of the Yuanjia era, when Wang Dan was set to be appointed to Guangzhou and wanted Shen Huaiwen to take on the role of Recorder of the Southern Bureau, he first promoted him to a higher rank. However, Shen Huaiwen resolutely declined to head south, which displeased Emperor Wen of Song.
His younger brother Shen Huaiyuan took Princess Dongyang's adopted daughter, Wang Yingwu, as a concubine. Later, the true culprit (referring to Emperor Wen of Song) practiced witchcraft, and Wang Yingwu was involved in it. When the truth was exposed, Shen Huaiwen lost his position and was demoted to the role of supervisor of the imperial library. After the true culprit usurped the throne, Shen Huaiwen was promoted to be the deputy director of the Central Secretariat. When Song Shizu launched a campaign, Liu Shao (referring to Emperor Liu Shao of Song) asked Shen Huaiwen to draft documents, but he firmly refused. Liu Shao grew furious and threw his pen to the ground, saying, "The country is in a critical situation, do you want to evade responsibility?" His tone was harsh. Yin Chong was present and interceded on Shen Huaiwen's behalf, saving him from punishment. Shen Huaiwen feigned illness, fell from his horse, and secretly fled to Xinting. Later, he was appointed as a military officer for Prince Jingling Dan, the governor of Xinxing, and then as a military officer for the cavalry of Dan, the governor of Huainan. At the time, the country was still in mourning, and Prince Dan wished to hold a private ceremony, but Shen Huaiwen deemed it inappropriate and intervened. Shortly after, Shen Huaiwen was promoted to the position of official historian in charge of administration in Yangzhou.
At that time, the court wanted to streamline the officials of the Ministry of Personnel. Huaiwen felt it was inappropriate, so he petitioned the emperor, saying, "From ancient times to the present, the duties of celestial officials and the powers of the six ministries are all recorded in the classics. The officials in charge of equitable distribution and the duties of the seven prefectures are all meant to assist the emperor in governing the country and maintaining national stability. Therefore, all official positions are documented in official records, and the principles of national governance are reflected in the court's announcements. The Xia Dynasty inherited the rituals of the Yu Dynasty and had specialized offices for management; the Zhou Dynasty inherited the legal system of the Yin Dynasty and did not change the institutions in charge of state affairs. Throughout the ages, officials' duties have been adjusted according to actual circumstances, adhering to the ancestral system. Although there have been nominal streamlining of institutions in the middle period, in reality, from ancient times to the present, the structure of the state institutions has not undergone major changes and has been passed down from previous dynasties with little change. When titles and official ranks are adjusted due to changing circumstances, it is the inevitable result of the changing times and will not harm the country's system. The eight main official positions have never been easily abolished. The duties of officials assisting the emperor can be summarized in three points: first, to abide by rituals and laws to harmonize the country and oversee all officials; second, to implement government orders to stabilize the country and regulate all officials. As Zheng Kangcheng once stated, 'The Prime Minister, who oversees finances, has authority over all other officials.' Based on these principles, combined with the records in classical texts, carefully considering the past and present, these institutions should not be easily abolished." The emperor did not listen to him. Huaiwen was demoted to be an assistant historian. Prince Yigong of Jiangxia and Prince Zishang of Xiyang were appointed as the inspectors of Yangzhou, while Huaiwen continued in his original role.
At that time, there were strange celestial phenomena, so the emperor ordered the abandonment of the old residence in the West City and had Prince Shang move to the East City to resolve the disasters and calamities. Huaiwen said, "Heaven is warning us; we should respond with good governance. Although the West City is now empty, it may not be of any use." The emperor did not listen to him, and eventually, the official buildings in the West City were abandoned. In the second year of Daming, Huaiwen was promoted to the position of Minister of Personnel. At that time, the court discussed restoring the ancient system, establishing the Wangji (the imperial domain), and moving the seat of government in Yangzhou to Kuaiji, also due to strange celestial phenomena. Huaiwen said, "The enfeoffment system of the Zhou Dynasty and the commandery system established during the Han Dynasty were both based on the actual situation at the time and are not contradictory to each other. The fundamental goals are to calm the people and stabilize the country. As long as the people live and work in peace, Heaven will align with the people's will. There's no need to change the current situation or revert to ancient systems to achieve peace. The land of China has been inherited through generations, different from remote areas where offices can be set up or dismantled based on the circumstances. Easily changing China's institutions won't be accepted by the people and could undermine the foundation of the country." The emperor still did not listen to him. Three years later, Prince Shang was transferred to Kuaiji for a post, and Huaiwen was promoted to Chief Military Advisor, overseeing the prefecture's affairs. At that time, there were many prisoners held, and some cases had been delayed for several years. After Huaiwen assumed office, he reviewed 936 cases across five counties, and everyone praised his fair adjudication of the cases.
I became an Imperial Counselor, and the Emperor was very fond of me, but later, he intended to assign me to Kuaiji Commandery, which ultimately did not happen. Later, Prince Xiaodan rebelled in Guangling, and after the city was captured, the citizens were stripped naked, beaten until bloodied, and then further punished. The severed heads accumulated into a small hill on the southern bank of the Stone City, known as "Skull Mountain." I advised the Emperor that this was wrong, but he ignored my counsel. Later, officials from Yangzhou were to be reassigned to Kuaiji, and the Emperor was furious that the people of eastern Zhejiang were disobedient. I argued that such a move would violate public sentiment, but the Emperor paid no heed. I had a good relationship with Yan Jun and Zhou Lang, but both met their fates—Yan Jun was executed, and Zhou Lang was punished—for defying the Emperor. The Emperor said to me, "If Yan Jun knew I would kill him, he wouldn't have done what he did." One New Year's Eve, I, along with Xie Zhuang, Wang Jingwen, and Yan Shibai, were summoned to the palace. Before we even entered, Wang Jingwen praised Yan Jun and Zhou Lang for their talents, and I chimed in. Yan Shibai later reported this to the Emperor, who grew even angrier at me. The Emperor conscripted the sons of nobles from various commanderies into the military, but they all deserted. He imposed severe punishments, yet they persisted in their defiance. They eventually turned into bandits, taking refuge in the mountains and lakes. I continued to offer my counsel to the Emperor.
The imperial palace's warehouse is stocked with a large amount of fine silk, with tens of thousands of bolts collected each year, and the same is true for cotton. The deadline for payment is very tight, and common people have to spend two to three thousand coins to buy a piece of silk, and three to four hundred coins for a couple of cotton, so the poor are left with no choice but to sell their children or, in more desperate cases, take their own lives. I laid out the people's plight before the emperor, so the collection of silk and cotton was temporarily eased, but soon returned to its original state. The prince's mansions are everywhere, and they all collect one-tenth of the profits, spreading suffering across the land. I urged the emperor again, "Establishing shops for trade is frowned upon by the ancients, so Bu Shi could explain the reasons for bad weather, and Hong Yang also took on the responsibility for droughts. If it is difficult to stop collecting suddenly due to insufficient finances, then the collection should be adjusted accordingly." The emperor still did not listen. Since the Xiaojian period, the emperor has marginalized and suppressed his brothers. After subduing Guangling, the emperor sought to pursue his earlier plans. Huaiwen said, "Han Mingdi did not let his son be compared to the son of Emperor Guangwu, which is regarded as a commendable tale in the annals of history. Since Your Majesty understands the reason why Guan Shu and Cai Shu were killed, you should emulate the example of Tang Shu and Wei Shu, who were well-regarded." Later, Prince Hailing Xiumao was killed, and the emperor wanted to continue his previous plan. Grand Preceptor Wang Yigong of Jiangxia secretly acquired the emperor's confidential edict and raised objections preemptively. Huaiwen firmly believed this was unworkable, thus, the issue was resolved.
At that time, the emperor often went on frequent outings without restraint. The empress dowager and the concubines of the palace would always follow in a secondary carriage. Huaiwen and Wang Jingwen often advised the emperor not to leave the palace frequently. Once, the group sat under a pine tree when a sudden heavy storm broke out. Wang Jingwen said, "You can give him your advice now." Huaiwen replied, "My advice alone won’t make a difference; we should all advise together." Jiang Zhiyuan, lying in the grass, also believed they should advise the emperor. After a while, they were all summoned to the pheasant enclosure. Huaiwen said, "With such a heavy storm brewing, Your Majesty should not risk getting wet." Wang Jingwen also said, "What Huaiwen said should be heeded." Before Jiang Zhiyuan could speak, the emperor angrily pulled out his bow and arrow, saying, "Do you want to imitate Yan Jun? Why are you always able to predict things?" He continued, "That Yan Jun, I really want to give him a good smack!" Every time the emperor hosted a banquet, he would make everyone drunk, but Huaiwen never drank and did not enjoy revelry. The emperor believed he was deliberately defying him. Xie Zhuang once advised Huaiwen, "You're always different from others; can this really last?" Huaiwen replied, "I've been this way since I was a kid; how could I suddenly change? I'm not intentionally different; it's just my nature."
Five years later, Huaiwen was appointed as the Chief of the Jin'an Prince's military campaign and the Prefect of Guangling. The following year, after handling affairs in the court, he was recalled to the north. Because his daughter was ill, he requested the emperor's permission to return home. When leaving, he requested to stay an additional three days, but in the end, he refused to leave. For this, he was accused by the authorities, dismissed from his position, and imprisoned for ten years. After being dismissed, he bought a house planning to return to his hometown in the east. The emperor was furious, turned him over to the court officials, and sentenced him to death. He was fifty-four when this happened. He left behind three sons: Dan, Yuan, and Chong.
My younger brother Huaiyuan followed Shixing Wang Jun to the north to fight in the war, served as a military officer, and gained Wang Jun's trust and favor. Later, because he took a woman referred to as Wang Jun's parrot as a concubine, he was transferred to Guangzhou by Emperor Shizu, and Zong Que, the Governor of Guangzhou, was ordered to have him killed in the south.
During the Nanjun Prince Yixuan's rebellion, Huaiyuan, known for his writing skills, was asked by Zong Que to write proclamations and was sent with an imperial decree to Shixing to discuss the uprising with Governor Shen Faxi. After the situation was resolved, Zong Que specifically requested recognition for Huaiyuan from the court, which saved him from a death sentence; however, he never managed to return to the north during Emperor Shizu's reign.
Although Huaiyuan had a close relationship with the court and requested to return home many times, he was never allowed. It was only during the previous emperor's reign that those exiled were permitted to return home, and Huaiyuan eventually became the Wukang magistrate. He also wrote "Records of Nanyue" and a collection of his writings that have endured through the ages.
Historical accounts note that in the past, Lou Jing was just a soldier stationed at the border, but was able to propose relocating the capital through his strategies, while Feng Tang, old and of low status, was able to awaken the emperor with merely a few words. They did not have illustrious backgrounds or achievements, but were appreciated and utilized by the emperor with just a few words.
From then on, villagers and common people all started to submit petitions and remonstrances, and for a time, there was a steady stream of petitions from the people. From the Han Dynasty to the Wei Dynasty, this practice persisted. By the time of the Jin Dynasty, hypocrisy and extravagance became the prevailing culture, with individuals solely focused on their own interests and officials only interested in enjoying wealth and luxury, neglecting state affairs.
When the founding emperor of the Song Dynasty came to power, he wanted to change this negative trend. Although he advocated for moral education, the system intended to encourage officials to voice their concerns was not effectively enforced. Therefore, even low-ranking officials hesitated to speak out, fearing that their suggestions would not be accepted.
In the past, rulers were so open to accepting advice from their subordinates, but now they stifle communication. It is not that Xu Le and Yan An of the Han Dynasty were particularly exceptional, nor that Dong Fang Shuo and Zhu Fu Yan of the Song Dynasty were particularly lacking; it hinges on the rulers' willingness to heed the advice of their subordinates. The Song Dynasty merely established a façade of a system that allowed officials to offer counsel and issued edicts permitting officials to speak candidly, but in reality, it was merely for show, lacking any genuine intent to consider subordinates' opinions. As a result, scholars showcased their talents, prioritizing ornate language over substance. Although Zhou Lang's remarks were incisive and directly tackled critical governance issues, he focused more on flowery language, which ultimately displeased the emperor, despite the substance of his writing. The elaborate language became a hindrance, to such an extent!
