Liu Xiuzhi, courtesy name Daobao, was a native of Juxian County in Dongguan. He was the cousin of Minister Liu Muzhi, and their family had been living in Jingkou for generations. His grandfather, Liu Shuang, had served as a court official and the county magistrate of Shanyin. His father, Liu Zhongdao, was appointed as a military officer after the emperor's conquest of the capital and later served as the county magistrate of Yuyao before he passed away in office.
Liu Xiuzhi grew up in poverty but was very ambitious. When he was around ten years old, he encountered a large snake while playing by the river with other children. As the other children fled in terror, Liu Xiuzhi remained calm, which caught the attention of He Chengtian, who later married his daughter to Liu Xiuzhi. His brother, Liu Qinzhi, served as a military officer under Zhu Lingshi but died in battle. This loss left Liu Xiuzhi deeply saddened, leading him to avoid social gatherings for ten years.
In the second year of the Jingping era, Liu Xiuzhi was appointed as the Commandant of the Cavalry and received an imperial decree. Given his family's financial difficulties, he requested to serve as the magistrate of Guangling County. He later served as a military advisor to Prince Yigong of Jiangxia and Prince Yikang of Pengcheng before becoming the magistrate of Wuxi, Yangxian, and Wucheng counties, where he made significant achievements in governance.
In the sixteenth year of Yuanjia, he was promoted to Jiangkang County magistrate and later served as Jiangkang County magistrate again, as well as a lieutenant in the Ministry of War. He was meticulous and cautious, good at identifying and correcting minor errors and hidden dangers, with remarkable political achievements. The Minister of Personnel, Shen Yanzhi, often praised him in front of Emperor Taizu. When Emperor Shizu was stationed in Xiangyang, he appointed him as a military advisor and Xiangyang County magistrate. Xiangyang had a dam known as the Six Gates Dam, irrigating thousands of acres of fertile land, but the dam had been broken for a long time, causing significant losses for both the public and private sectors. Shizu sent Liu Xiuzhi to repair it, resulting in a bountiful harvest in Xiangyang. Later, he was transferred to Guangping Prefect. In the twenty-fifth year of Yuanjia, he was appointed as the Governor of Liangzhou, overseeing military affairs in Southern and Northern Qinzhou, General Ningyuan, Colonel of the Western Barbarian, and Governor of Liangzhou and Southern Qinzhou. At that time, there was a famine in the Hanchuan area, and the people were restless. Liu Xiuzhi was good at governance and lived a simple life. Previously, the Hanchuan area traded in silk, but Liu Xiuzhi stipulated that trade must be done with money, a policy that continues to benefit the common people. In the year 227 AD, Shu Han launched a large-scale northern expedition, sending General Fugu, Yang Wend, and the Prefects of Baxi County and Zitong County, Liu Hongzong, to fight in the Qian and Long areas, intimidating the enemy. At that time, the Wei Kingdom sent General Jianwu, Xi Qianqiu, to lead two thousand troops to guard the southern entrance of Ziwu Valley, Marshal Zhuzongzhi to lead three thousand troops to guard the southern entrance of Luogu Valley, and General Liangxun to lead one thousand troops to guard the southern entrance of Xiegu Valley. During this time, the Di tribe rebel, Yang Gao, incited trouble, and Xiuzhi led his troops to suppress, killing all of Yang Gao's brothers.
Later, a coup occurred in the Wei Kingdom, and the emperor was killed. Upon hearing the news, Xiu Zhi immediately led troops to prepare to go to Xiangyang for support, but Sikong Nan Qiao, King Yixuan, disagreed. After the situation calmed down, Xiu Zhi was promoted to the positions of Supervisor of Military Affairs in Yining and Ningzhou, General of Ning Shuo, and Governor of Yizhou. The court also withheld his salary of 2.8 million coins, which was stored in the government treasury in Liangzhou. Besides this, he received nothing. The land of Liangzhou and Yizhou was fertile and rich in resources. Previous governors had been corrupt and accumulated a large amount of wealth, some even amassing tens of thousands of gold. Xiu Zhi's aides were all impoverished scholars from the capital, dispatched to various regions as officials, merely trying to make a living and support their families. Xiu Zhi governed Yizhou with remarkable integrity, leading by example, so the people greatly supported him.
King Yixuan of Nan Qiao rebelled in Jingzhou and sent his officer Wang Yao to request troops from Xiu Zhi. Xiu Zhi immediately killed Wang Yao and strengthened his defenses. Then, Xiu Zhi sent the army officer Wei Shansong with ten thousand troops to launch a surprise attack on Jiangling, starting from the gorge. Consequently, Zhu Chaomin dispatched General Xi Tiansheng to resist. Wei Shansong engaged Xi Tiansheng in battle and killed him. Wei Shansong continued to advance and reached Jiangling, but was defeated by Lu Shuang and died in battle. That year, Xiu Zhi was promoted to General of Conquering the Barbarians, the title of "Governor" was changed to "Supervisor," and his positions as Supervisor and General remained the same. In recognition of his achievements, he was bestowed the title of Marquis of Kangle County, with a fief of six hundred households. The following year, he was further promoted to Supervisor of the Military Affairs of Yangzhou and Governor of Yangzhou, with his position as General unchanged, but ultimately did not take up the appointment.
In the first year of the Ming Dynasty, I was summoned by the court and became the Right Guard General. The following year, I was promoted to the position of Governor of Dan Yang. Before this, when my uncle Mu served as Governor of Dan Yang, he used to feast with his sons and me in the hall of the official residence. There was a hole in one of the hall's pillars, and my uncle pointed to it and said to us, "Try to throw a chestnut into this hole from a distance. If you can do it, you will obtain an official position in this county in the future." Several of my uncle's sons tried but failed; only I succeeded.
At that time, the credit market in Dan Yang was chaotic, with people failing to repay their debts, and the market was filled with complaints. I felt this was unacceptable, so I presented my concerns to the higher authorities and earnestly explained the implications. Although my concerns were heard, they were ultimately not adopted. Later, Prince Guangling launched a rebellion, and I was sent to guard the East City. That year, I was promoted to the position of Right Chief Clerk of the Ministry of Personnel. Four years later, the court revised the laws and regulations and had doubts about the crime of commoners killing officials. It was suggested that during a general amnesty, they should only be exiled to another place. But I believed, "Although the laws do not clearly stipulate how to punish commoners for killing officials, if they are only exiled during an amnesty, this is no different from allowing murderers to go unpunished. Commoners should respect officials as they would their parents. If they commit crimes against officials, even during an amnesty, they should be handed over to the judicial authorities for the punishment they deserve, and their families should also serve in the military." My opinion was accepted. The following year, I also took on the position of Right Commander of the Prince's Guard.
Five years later, the Governor of Yongzhou, Prince Xiumao of Hailing, rebelled and was killed by the locals. The Emperor sent Xiu to comfort the local people in his official capacity, investigate the situation, and distinguish between good and bad people. After completing the task, Xiu returned to the capital. The Emperor then appointed him as the Commissioner, Commander of Yong, Liang, North and South Qin, and Governor of Yongzhou, with one position added after another. Later, the Emperor went to Xinting and saw Xiu, planning to promote him to Left Minister, but this matter was not completed. Eight years later, Xiu passed away at the age of sixty-eight. The Emperor, deeply saddened, issued a decree stating: "Xiu has remarkable insight and exceptional talent, loyal to the country, and has made great contributions. In the past, those rebellious ministers conspired together to rebel, and Xiu traveled thousands of miles to quell the rebellion. During his tenure in the court, he assisted the Emperor and the Crown Prince, and his good strategies and merits were praised by all. The laws in the southern region of Han are complicated, and the people are complaining. It is necessary to have a good official to govern, so I temporarily transferred him away from the capital to let him display his talents in the local area. Before his term was up, he made significant contributions to the welfare of the people in the western border regions. I carefully reviewed his achievements and examined his actions from beginning to end; he was loyal and blameless. He could have stayed in the capital to assist me, but unfortunately passed away, which makes me very sad. He did not enjoy his glory and wealth during his lifetime, so I will ensure he receives the highest honors posthumously. He was humble and cautious, never greedy for money. The thought of his passing makes me even more sad. I posthumously appoint him as Grand Chamberlain, Minister of Works, Commissioner, Commander, Governor, Colonel, and other positions unchanged, and grant him an additional one thousand households. His posthumous title is Duke Zhongcheng." Xiu was usually low-key and humble, but he was firm and upright. The Emperor rewarded him with two hundred thousand coins and three hundred pieces of cloth for his clean and honest service as an official.
His son Jingyuan inherited his title, later becoming the General of the Forward Army. After Jingyuan's death, his son Jun was caught up in the usurpation in the Qi State, so the title was revoked. Xiuzhi's younger brother Cuizhi served as the Prefect of Jinling.
Next is Gu Chen, also known as Hongwei, from Wuxian, Wu County. His great-grandfather Gu He was the Minister of Works of the Jin Dynasty; his grandfather Gu Luyi and father Gu Tan both served as Left Attendants of the Minister of Works.
As for Xie Chen, he was a modest person who did not like to show off. He started as a state official, later becoming the Commandant of the Cavalry, and also served as an Imperial Attendant. During the reign of Emperor Shaodi Jingping, the Empress Dowager passed away, and he was promoted to the position of Master of Works. He later served as a Military Advisor to Prince Pengcheng Liu Yikang, Ling of Jinling, Attendant of the Minister of Works, and also served as a local magistrate. In the seventh year of the Yuanjia era, the Emperor sent him to Henan to fight, resulting in a major defeat and the loss of all the weapons in the arsenal. Later, at a banquet hosted by the Emperor, there were people who had surrendered from the border regions. The Emperor asked Xie Chen, "How many weapons do we still have in our arsenal?" Xie Chen quickly replied, "There are still one hundred thousand pairs of weapons!" In reality, the number of weapons in the arsenal was a secret that was never disclosed. Since the Emperor had asked, Xie Chen regretted his slip of the tongue. However, the Emperor was quite pleased with Xie Chen's clever reply.
At the gate of the Shangshu Temple, there was a rule that officials ranked below the eighth seat were assigned specific seats for their guests and could not sit with others. Xie Chen, however, entrusted his title as a member of the royal family to Shangshu Zhang Maodu and then sat with Gu Shuo. Due to this incident, Xie Chen was demoted and lost his official position the following year. Officials at the Shangshu Temple were dismissed for major mistakes and temporarily suspended for minor infractions. Those who were suspended could return to work if no one took their place within three months. Xie Chen was later invited by Prince Liu Yikang of Pengcheng to serve as a military official, then appointed as the magistrate of Shanyin, served as a military official once more, and finally was promoted to the position of Shao Fu. In the fifteenth year of Yuanjia, he was assigned as the governor of Yixing. Initially, Liu Yikang invited Xie Chen to his court, hoping to employ him as a trusted advisor. However, Xie Chen had a poor relationship with Liu Zhan and was eventually sidelined. In the nineteenth year of Yuanjia, he was transferred to Dongyang to serve as the governor, with the Emperor wanting him to monitor Prince Liu Yikang of Pengcheng. Xie Chen resolutely refused, defying the Emperor's command, and was subsequently dismissed and returned home, remaining without an official position for several years.
In the year 27 AD, the northern tribes invaded Guabu, and the court temporarily appointed Shen Chen as the General of Jianwei. Not long after, he was appointed as the Champion Sima for Prince Liu Yi of Donghai, tasked with overseeing the affairs of Kuaiji Commandery. Later, Wang Dan succeeded Liu Yi, and Shen Chen became the Sima of An Dong for Wang Dan. During the ensuing chaos, the emperor was killed, Kuaiji Commandery was split into five districts, and Kuaiji Prefecture was established. Wang Dan was appointed as the Inspector of the region, Shen Chen was appointed Prefect of Kuaiji, and was promoted to the rank of Fifth-Rank General, with a group of subordinates assigned to him. Wang Dan raised troops to pacify the chaos, and the court further appointed him as the Champion General. After the incident was resolved, Shen Chen was transferred to be the Prefect of Wuxing. In the first year of Xiaojian, the court summoned him to serve as the Minister of War, but before he could take office, he was appointed as the General of Ning Shuo and the Prefect of Wu Commandery. Due to his contributions in pacifying the chaos, he was granted the title of Fifth Marquis of Yongxin County.
In the first year of Daming, Wu County Magistrate Zhang Kai was brought before the Ministry of Justice for trial because his handling of his mother's funeral did not adhere to proper etiquette. Qiantang County Magistrate Shen Wenshu noted in his verdict that the charges against Zhang Kai were baseless, but he himself faced accusations instead. Shen Chen publicly stated: "When Zhang Kai was first accused, I defended him multiple times." He also said: "At that moment, I should have advised Shen Wenshu to allow him to remain in the county to carry on with his duties." The emperor, upon hearing this, became very angry, believing that Shen Chen was protecting a wrongdoer and deflecting blame, therefore, he dismissed Shen Chen from his position. Taking into account Shen Chen's elderly mother, he was permitted to retire at home.
Shen Chen and former Xi Yang Prefect Zhang Mu were both subordinates of Liu Dan, the Jingling King of Sikong, in the past, and Liu Dan had always treated them well. Three years later, Liu Dan rebelled in Guangling and sent Lu Yanren with a letter inviting Shen Chen to serve as the General of the Southern Campaign, Zhang Mu as the General of the Eastern Defense, Shen Chen's son, Shen Baosu, a former Gentleman of the Ministry of Personnel, as the Military Advisor, Shen Baosu's younger brother, Shen Baoxian, a former Sikong Attendant, as the Attendant Officer, Zhang Mu's elder brother, Zhang Ji, a former Wu County Chief, as the Champion General, and Zhang Mu's younger brother, Zhang Yan, a former Sikong Registrar, as the Military Advisor.
During Emperor Yuan's reign, there was a man named Liu Chen who had a good relationship with the emperor at the time, but there were rumors that he had ulterior motives. The emperor sent an envoy to Wu County to have Wu County Prefect Wang Yansheng kill Liu Chen and his son. However, before the emperor's envoy arrived, Liu Chen acted first, captured the envoy, executed him, and sent the head of the envoy to the emperor with a letter stating, "This arrogant little brat has rebelled! Everyone is terrified; we courtiers have been dissatisfied with him for a long time. On the 24th of this month, we intercepted Liu Dan's secret letter, attempting to deceive us. We immediately captured this fake envoy, as well as Liu Dan, the Chief Military Historian Shen Huaiwen, the Yangzhou Attendant Kong Daocun, the Military Assistant Kong Qi, former Military Historian Kong Huanzhi, and former Sikong Registrar Zhang Yan. These people have all been handed over to Wu County Prefect Wang Yansheng. I will return immediately with their heads to report. My mother is elderly, and I must care for her, so I will send my son Liu Baosu and Liu Baoxian back to the palace to deliver the message." Meanwhile, the emperor's envoy sent to kill Liu Chen arrived, but fortunately, Liu Chen had already taken care of the situation, thus avoiding disaster. The emperor was very pleased, summoned Liu Chen, and appointed him as the Military Advisor to the Prince of Xi Yang.
The emperor also promoted Liu Chen's son, who became a military officer. Liu Chen's mother, Lady Kong, was already over a hundred years old at the time! Later, during the reign of Emperor Jin'an, Prince Xun of Langye rebelled in Wu Zhong and even appointed women as officials and conferred the title of Sima upon Lady Kong. After Sun En's rebellion, there was a famine in the east, and people turned to cannibalism. Lady Kong took the grain from her home to help the villagers, saving many lives. Many children born afterwards were given the surname "Kong." Liu Chen later became the Prefect of Wuxing but was dismissed the following year due to local people's theft and counterfeiting of currency. After a few years, he held various positions such as Grand Minister of Agriculture, Minister of Justice, North Marshal for Prince Zhuang of Xin'an, Prefect of Donghai, and acting official for South Xuzhou, while maintaining his position as Prefect. After the enthronement of the former Emperor, Liu Chen resumed his role as Prefect of Wujun. Later, during the reign of Emperor Taizong in the Taishi period, Liu Chen rebelled with others from different regions, but was defeated in battle. He fled to Kuaiji along with his mother, and upon the arrival of the imperial army, he surrendered. His son, Liu Baosu, got separated from him and ultimately took his own life. After his mother's death, Liu Chen mourned for three years, then became a Consultant and Senior Official. He passed away in the third year of Emperor Fei's Yuanhui, at the age of eighty-six. Baoxian served as a Deputy Director in the Ministry of Water during the Ming Dynasty, working under a senior official. Prior to this, a man named Chen had been impeached by the Left Minister Xun Wanqiu. When Baoxian took on the role of Deputy Director, Xun Wanqiu was still in office, and Chen refused to meet with him. Emperor Shizu issued an edict that stated: "According to regulations, officials should correct violations, which falls under the responsibility of the supervisory department. If there are any unfair treatments, they should be corrected further. Recently, some individuals have been casually refusing meetings without discerning their importance. This trend cannot continue, and relevant departments should handle it strictly. Baoxian probably just followed the secular customs; there is nothing more to say."
It is said that during the Song Dynasty, there were many prominent figures in the Jiangdong region, including Kong Jigong of Kuaiji. Kong Jigong's son was named Kong Lingfu; there was also Qiu Yuanzhi from Wuxing and the previously mentioned Chen (琛), whose Wu accents remained unchanged. Qiu Yuanzhi, styled Sixuan, was from Wucheng in Wuxing. When the founding emperor, Qian, followed Emperor Gaozu in the Northern Expedition, he once stayed in Pengcheng, serving as the Champion General and the Governor of Xuzhou, with Qiu Yuanzhi serving as his chief aide. After the founding emperor ascended the throne, because of their prior connection, Qiu Yuanzhi was steadily promoted to high positions, successively serving as an attendant, Minister of Personnel, and the Prefect of Wu Commandery. Finally, Qiu Yuanzhi passed away while serving in the Ministry of Ceremonies and was posthumously appointed Grand Master of Splendor.
Gu Jizhi, styled Weiren, was from Wuxian in Wu Commandery. His grandfather, the founding emperor, Qian, styled Gongrang, was Lu Ji, the Interior Minister of Pingyuan during the Jin Dynasty, was his brother-in-law; his great-grandfather Gu Chong had served as Grand Minister of Agriculture; and his father Gu Huanglao had been the Left Minister of Works. Gu Jizhi initially served as the Registrar of the Commandery. Later, when Xie Hui served as Inspector of Jingzhou, he recruited Gu Jizhi to serve as the Clerk for Southern Barbarians and as his military aide. Xie Hui greatly appreciated his character and abilities, valuing him highly. Afterwards, Wang Hong recruited him to be the Registrar in Yangzhou, also appointing him as his military aide. He also served as the Salt Administrator, the Right Registrar for Prince Yi of Hengyang, the Gentleman of the Imperial Secretariat, and the Protector-General.
At that time, General Wang Yikang of Pengcheng held great power, and the conflict between Yin Jingren and Liu Yu had become very obvious. Gu Jizhi did not want to get too close to Yin Jingren, so he falsely claimed that his foot was injured and resigned from his position to return home. Interestingly, he would secretly move his toes in bed every night, which his family found strange but did not know what he was up to. Later, Yikang was ousted, and many people in the court were implicated due to their alignment. Gu Jizhi was appointed again and successively served as the county magistrate of Dongqian County and Shanyin County. Shanyin County, known for its large population of 30,000, was one of the most prominent counties in the country. Previous magistrates were overwhelmed and struggled to manage their duties effectively. Gu Jizhi, however, was able to simplify complex matters, keeping everything in order in the county. He often worked with the curtains drawn during the day, and the county office was very quiet. Since the Song Dynasty, no magistrate of Shanyin County had matched his efficiency and integrity.
Later, he served as the Historical Official of Yangzhou, the Beizhonglang Zuo Sima of Guangling King Dan and Luling King Shao, the Yangzhou Bijia Shizhi, and the Minister of Personnel of the Ministry of Personnel. Once, when he was discussing the figures in the Jiangzuo region in front of Emperor Wu of Song, when he mentioned Gu Rong, Yuan Shu said to him, "You southerners are timid and weak; how could you rebel?" Gu Jizhi replied seriously, "You're making a joke out of loyalty and righteousness!" Yuan Shu was embarrassed. Later, there was an incident of regicide and usurpation, with nearly all court officials reassigned, except for Gu Jizhi. After Emperor Shizu Liu Yifu ascended the throne, he was promoted to the Deputy Chief of the Censorate. In the first year of the Xiaojian era, he served as the Chief Historian of Prince Yiyang Liu Chang, the General of Ning Shuo, and acted as the magistrate of Kuaiji. He was soon summoned back to the court to serve as the Right Guard General and concurrently as the magistrate of his county. The following year, he was appointed as the Governor of Xiangzhou, where he was highly effective in governing the populace and delivered impressive results. In the first year of the Daming era, he was summoned back to the court to serve as the Minister of Revenue and concurrently as the magistrate of his province. Two years later, he was promoted to the Minister of Personnel. Four years later, he requested retirement, but his request for retirement was denied by the court.
Tang Ci, the magistrate of Xiang County in Pei Prefecture, fell ill after returning from his mother-in-law's house in Bicun Zhuqi and vomited over ten poisonous insects. Before his death, he instructed his wife, Zhang, to cut open his abdomen to discover the cause of his illness. After his death, Zhang took it upon herself to dissect his abdomen and found that all his internal organs had rotted. Local officials believed that Zhang had the heart to go through with dissecting her husband's abdomen, and Tang Ci's son did not stop her. Moreover, this incident occurred before the emperor's amnesty, making it challenging to apply the law. According to the law, killing someone who is already dead is punishable by four years in prison, killing a husband is punishable by five years in prison, and being unfilial to parents is punishable by death. However, none of these penalties were suitable for the circumstances at hand.
San Gong Lang Liu Xie believed, "Tang Ci's wife followed her husband's dying wish, and their son recognized the seriousness of the situation. By examining the root cause of the matter and their innermost thoughts, it is evident they did not mean any harm. They should be treated with leniency." Another official, Ji Zhi, argued, "Even in the case of dealing with unclaimed bodies on the roadside, there are strict laws. How much more so when it involves a husband and wife, especially when the wife did something that most people would find hard to accept. Compassion should not distort the interpretation of the law. The judgment of the Dali Temple should be followed. I believe Tang Ci's son was unfilial, and Zhang's actions were unreasonable." In the end, the emperor adopted Ji Zhi's opinion. Ji Zhi was promoted to General of the Left Army and appointed as the Prefect of Wu County.
Eight years later, he was appointed as the Minister of Appointments and was also promoted to Attendant. Before he could take up his new position, the court wanted to transfer him to Kuaiji County, but ultimately this did not come to pass. He returned to his previous position as the Prefect of Wu County. At that time, the powerful courtier Dai Faxing never bowed to him, while Ji Zhi maintained his dignity. The Left Chief Clerk Cai Xingzong was on good terms with Ji Zhi but thought his principles were too rigid. Ji Zhi remarked, "Xin Pi once said: 'Sun Quan and Liu Bei merely prevented me from becoming one of the Three Excellencies!'" Following the Emperor's death, Dai Faxing promoted Ji Zhi to the Left Chief Clerk and bestowed upon him a golden seal and purple ribbon.
During the Taishi era of Emperor Taizong, rebellions broke out all over the country, and Ji Zhi returned to his hometown of Xunyang. The Prince of Xunyang sought to promote him, but Ji Zhi refused, saying, "According to the rites and laws, a person over sixty years old should not join the military again because their physical strength has declined and they are not suitable for military activities, not to mention I am almost eighty years old, with little life left. I only wish to protect my home and cannot accept your command." Kong Ji and others could not persuade him. In those chaotic times, few could maintain their integrity, except for Ji Zhi, who always upheld his principles. Emperor Taizong held him in high regard, and after the situation in the eastern region was stabilized, he appointed him as the Left General, Prefect of Wu County, and also granted him the title of Cavalier Attendant. In the second year of the Taishi era, he was appointed as the Inspector of Xiangzhou, while retaining his titles of Attendant and General. He died three years later at the age of seventy-six. He was posthumously granted the title General Who Guards the Army, and his titles of Attendant and Inspector were also maintained. He was posthumously titled "Jianzi."
The Zhang family has a strong family ethos and is highly respected in the community. He has five sons, named Yue, Ji, Chuo, Zhen, and Gun. The youngest son, Chuo, has a lot of money, and many people in the village owe him money. Old Zhang often advises him not to keep pushing for debt repayment, but he just won't listen. Later, Old Zhang became the magistrate of Wu County and advised his youngest son, "I used to stop you from demanding debts because I felt that having money alone is not enough. Some of those who owe you money in the village definitely won't be able to repay. Now that I am the magistrate, I will help you chase up the debts. Whatever we can get back, we’ll take. Where are those IOUs?" The youngest son was thrilled and handed over a big stack of IOUs to Old Zhang. Old Zhang went ahead and burned all the IOUs and announced, "Anyone who owes my youngest son doesn’t have to pay up. I have burned all the IOUs!" The youngest son regretted it for several days.
Old Zhang always said that people's destinies are set in stone and cannot be changed by intelligence alone. You’ve got to be honest, trust in fate, and just go with the flow. People who don’t get this principle always look for shortcuts and rely on luck, which will only disrupt order and may not lead to any benefits in the end. Therefore, he asked his students to write a paper titled "The Doctrine of Fate," in which it was written:
Confucius famously said, "If the Way is to thrive, that's Heaven's doing; if it’s to decline, that’s Heaven’s doing too." Sima Qian also said, "What Heaven wants to preserve, no one can destroy; what Heaven wants to destroy, no one can preserve." Bu Shang also said, "Life and death are predetermined, wealth and honor are in the hands of Heaven." Mencius also sighed because he did not receive the favor of the Lord of Lu. So, the ups and downs of fate all have their reasons. Sima Qian, Liu Xiang, Yang Xiong, and Ban Gu, these people, in writing and speaking, all make this a focal point, but there are many different opinions in the world. Let me break it down:
When people are born, their gifts and abilities vary, and their strengths and weaknesses are also different. Therefore, people's appearance, personality, and destiny will all differ. Some people live long lives, some have short lives, some are wealthy and noble, some are poor and humble. These fates were set long ago, just like events in history, there are patterns to be found. Even fortune-telling and face-reading can predict success or failure, good fortune or misfortune, and even if you are intelligent and wise, you cannot change your predetermined fate. Just like people living in the imperial palace during the Xia Dynasty, disasters can still befall them; officials serving in the court during the Han Dynasty may also encounter misfortune. Although the principle of good and evil having consequences is clear, the outcomes of fortune and misfortune can often be elusive; although there is a pattern of ups and downs, the results of good and bad luck are often hidden. Even the most intelligent people may encounter misfortune; even the most perceptive individuals may face challenges. Only by cultivating virtue and performing good deeds can one steer clear of calamity; only by placing righteousness and kindness first can one mitigate misfortune. Why is that? Because some things are beyond even the saints' control. Moreover, those who are ignorant and foolish, who try to use their intelligence to calculate gains and losses, to predict good and bad luck, will only find themselves worse off. Therefore, wise people should keep a calm mindset, not be hasty, not compromise themselves for fame or fortune, and not change their behavior for the sake of worldly opinions. Go with the flow and do good deeds; only then can one achieve happiness. As for honor, disgrace, life, and death—why worry too much about them?
Question: The book says "Huidiji" (a concept referring to the harmonious alignment with the will of heaven), the Book of Changes says "walk with integrity to attract blessings," and ancient sages also believed that following the will of heaven can turn bad luck into good luck, while going against the will of heaven brings misfortune. People who are good at swimming can still drown in deep water; people who are good at riding horses may also encounter fires in the wilderness; even though pearls are precious, they may be stolen in the darkness; tall trees can be cut down for blocking sunlight. Therefore, figures like Handa and Leyang from the Han Dynasty are celebrated for their masculine virtues; individuals like Jingdan and Emperor Hui are remembered for their nurturing qualities; individuals like Pengyue and Douying lived long lives thanks to their prudence; those like Ying and Ji have short lives due to their reckless indulgence; individuals like Chen Ping and Zhang Liang earned their legacies by assisting Liu Bang; and those like Yan Zhu and Xin Qingji are honored in history for their support of Emperor Wen of Han. If a person often commits wrongdoings and angers the heavens, history will record their crimes and criticize them. As for the prophecies of immortals and the Buddhist scriptures from India, although difficult to verify, the principles are not entirely beyond comprehension. I hope you can provide guidance on these matters.
Sir, you are truly remarkable, able to grasp key points and analyze issues clearly. The statements you made about fortune, if one can effectively control the situation, naturally symbolize good luck; if one can cleverly handle various situations, it can also avoid misfortune. Consider this: isn't their longevity predetermined by fate? I have thoroughly examined your views and compared them with various earlier opinions, and I have found no significant differences.
The lifespan and fate of people vary greatly, with different circumstances, fortunes, and misfortunes, each with its own reasons and rules. You see, eating dogwood is not a way to stay healthy, and chewing swords is definitely not a method to stay fit. Lifespan is determined by fate; some people may have strong bones but still get sick from eating and drinking too much. In remote mountains and forests, there is no chance to gain favor; in desolate wilderness, there is no chance to achieve glory and wealth. Fate dictates the rise and fall of all things; even if you work hard, you may end up with little to show for it.
You see, people who act tyrannically, such as Jiao and Zhi, ultimately meet a tragic end, while cautious people like Ceng and Yuan struggle to make ends meet. The Tang and Zhou dynasties thrived for generations, while the Xu and Yi families died out. The signs of good and bad fortune are often intertwined. Bi Wan preserved his life, but Mi Zijian lost his; is there no truth to Liang Qiuju's words? People in the Gu Nan and Lu Bei regions seem resigned to an early death; what can Peng Zu and Dou Gu do to live longer? Jin Pingong and Zhao Jinghou indulged in pleasure and died early; Han Wendi and Wei Xiang also died young.
You see, the destinies of these people are so different; which path is right, and which is wrong? Take Lei Bin, who had big dreams but ended up failing; Ji Jin, who had outstanding achievements and left a lasting mark. Fan Xu was upright and left a good reputation; Hua Zigao was honest and served as a cautionary tale for future generations. As Shi Heng said, "They may come from the same river, but they flow in different directions." Different paths can all lead to the same goal; there are too many examples of this.
The reasoning is easy to follow; having said all this, it’s time to conclude. Back in the day, the two capitals were thriving, the world was peaceful, the nobles gathered, and the powerful vied for power and profit. Discussions about power and influence were not limited to just Chen Lin and Zhang Heng. Look at those two people; their talents are not outstanding. One of them soared to success because of it, while the other remained unknown. Isn't their fate obvious? Yan Guang and Xin Pi did not follow the times and adhered to their principles, but ultimately they faced criticism; it was all just fate, wasn’t it? Those who seek immortality, even if they practice diligently, when Qi is strong and Yan is peaceful, their claims have not been proven. What impact did the methods of Li Chan and Dong Fen have? Those who live in seclusion in the mountains enjoy a carefree life; those who drift with the current are content with the status quo. It's all part of fate's plan! The ancient texts of astrology and divination all follow a predetermined arrangement, fulfilling their own destinies—whether rich or poor, noble or humble, long or short lives—there are no discrepancies. Those meticulous discussions are all correct; in conclusion, everything is predestined. In the grand scheme of things, fate has long been set. Everyone is heading towards their own destiny; good and evil each have their inevitable paths. Intelligence or stupidity cannot change one's fate. If you take pride in doing well or feel pessimistic and disappointed because things didn't go well, then you are troubled by the gains and losses of the present. Isn't that something to be laughed at by others? May I ask: You are sharp-witted and articulate, but I am not as quick, and there are still many things I don’t grasp. You say that people's actions are predetermined by fate, whether in danger or comfort; it's all predetermined. Doesn’t this imply that the merits and faults of saints and fools, kind rulers and tyrants, are all equivalent? So, how do we differentiate between the impact of foolishness and wisdom?
Answer: The sage is humble like a valley, embracing all things, shining with insight, and seeing through everything. Because of their humility, they are able to understand everything; because of their brightness, they are able to see everything. Even if the oceans dry up and gold melts, they cannot change their inherent nature; even when confronted by fierce enemies, they remain unharmed. They transcend life and death, which makes their existence more fulfilling; they forget about themselves, and their spirit becomes more enriched. Regarding the fields and hills of Yumen Pass, they face the same challenges as ordinary people, thus, ordinary people may face disasters, but the sage can hold onto the principles of heaven and thus remain unharmed. Great wise men can navigate the world and its challenges, consider hidden dangers, practice silence and seclusion, and keep their body and mind pure, thus possessing wisdom. Therefore, Confucius' disciples can ride a galloping chariot unharmed; Boyi's assistants can survive on a sinking ship. However, those who shrink back in the face of challenges, hesitate, and struggle in dangerous situations are foolish; how could a sage act like that? As for those of mediocre talent, they are restless and confused, unable to discern right from wrong, and constantly changing, so Beigong ultimately triumphed by defying the will of heaven, while Dongmen became famous due to their dark hearts; Xuan Ying turned bad luck into good fortune through divination, and Zhang Song encountered misfortune due to coincidence. Furthermore, it is possible to prevent disasters in advance by following a pattern, while the accumulation of disasters is endless. Like a mad dog chasing a rabbit, causing it to flee, an abandoned decaying mouse leading to the downfall of the Yu family; a monkey escaping from its cage, resulting in damage to the trees, and a pearl lost from a box resulting in the pond drying up.
The ins and outs of these matters are difficult to go into detail. If one gets caught up in superficial appearances, it can be tiring and pointless. It is better to clear the mind and uplift the spirit, making the Dao your guiding principle and virtue your focus. In this way, even when facing difficulties, one can maintain inner peace, and even in tough times, one can grasp the bigger picture. Why give up this approach for something else?
I would like to ask: establishing guidelines, refining social customs, establishing rules and regulations, and preventing issues before they occur—these are age-old practices. However, if fate is already predetermined, with good and bad fortune, right and wrong already preordained, then wouldn’t the teachings of ethics lose their relevance?
He said: Heaven created the common people, creating conditions for their survival and educating them. Isn't this part of their destiny? Why say this? Human beings must rely on external resources to survive; do ignorant people exist for no reason? They rely on fine silk to make a living, depend on generous sacrifices to sustain their lineage, depend on integrity and etiquette to nurture their virtues, and rely on honesty and uprightness to restrain their emotions. The wise sage, who deeply understands righteousness and follows the way of Heaven, insightful of the changes and the workings of the universe, observes upwards and downwards, mastering the laws of operation and guiding societal norms. Therefore, the movements of the sun, moon, and stars were regulated, the patterns of frost and rain were established, the brilliance of clouds and mist was revealed, and the blessings of wind and dew were nurtured, enabling ships to navigate and carts to travel. The principles of the Three Realms were defined, the Five Virtues were identified and integrated, the essential aspects of the Seven Emotions were emphasized, and the core teachings of the Eight Classics were articulated. As a result, the times were stable and the world was at peace; people cherished morality and lived harmoniously, maintaining their true selves and guarding their nature. Therefore, trust and sustenance are interdependent, like lips and teeth; prosperity and education learn from each other, like wheels and axles. Now, abandoning fine silk and forsaking generous sacrifices, claiming it’s all fate, don’t they realize their errors? Let alone abandoning integrity and sincerity, only relying on prayers for survival—this is even more misguided; in such circumstances, errors become even more severe. Therefore, the principles of education form the foundation of human existence, and honor and disgrace, prosperity and decline all stem from this. This is simply part of destiny and not difficult at all.
He said: You mentioned earlier that a person's fate is predestined by heaven, with life and death arranged by fate. But then you also said to rely on moral teachings and adhere to educational norms. If we rely on fate and leave everything to fate, we will indulge our desires and let our thoughts wander; if we cling to moral teachings, we will be on guard all the time, constantly worrying, and lose our happiness. These two approaches have different effects and aims, so how can we possibly achieve both?
He said: Human nature is inherently diverse, and thoughts and appearances can vary greatly. Let me briefly explain my thoughts. If a person is blessed with good luck and has a good destiny, then he can embrace his true nature, pursue righteousness, cultivate his character, follow his heart, and thus find fulfillment. However, if a person is unlucky and has a bad destiny, he will resign himself to his fate, not listen to others' advice, and persist in wrongdoing without remorse. This highlights the distinction between the foolish and the wise, and also the shortcomings of education. Those who can see the strengths of others but remain humble and cautious, who can listen to advice and accept it willingly, can refine their destiny and change their luck. This is like a good doctor's clinic, where patients can find healing. If a person can maintain a calm mind, be peaceful, and free from delusions, then even without medication, they can recover; this is what is called "embracing one's true nature and pursuing righteousness," without requiring any additional skills. However, if it resembles an incurable illness, even the most skilled physician cannot heal it; or like a serious internal illness, even a divine doctor is helpless. This is resigning oneself to fate, cutting off the chance for self-regulation and control. Like the crown prince of Zhao, whose fate was destined to endure, but needed Bian Que to preserve it; or the queen of Qi, whose fate was destined to continue, but needed Wen Zhong to save it. This suggests that fate operates according to its own rules; good and evil do not have absolute dominance, it is just that the arrangements of fate differ. Even if delicacies are placed in front of a seriously ill person, they will not pay attention; even if treasures pile up like mountains, a person in peril will not value them. A person's inner calmness and agitation is revealed in moments of crisis; a person's honesty and evil nature will not change even in times of turmoil. Therefore, Yi and Hui are both saints, but their methods are different; Zun and Dong are both knowledgeable people, but their achievements are different. Even if imprisoned as Yi was, he still harbors a loyal heart like Chao and Xu; even if punished like Zeng and Shi, they still hold upright thoughts like Jue and Zhi. Other situations can be inferred. One must dedicate themselves to self-improvement; even in the face of inner laziness, success is still possible! Thus, fate is as unpredictable as the waves; and heavenly fate is unchangeable like mountains. Therefore, even with different methods, you can still achieve good results in the end; even with differing perspectives, collective progress is still possible.
Question: The profound connection between ruler and subject, the unwavering loyalty between teacher and student, allows them to help and support each other. Therefore, they would go to great lengths and even sacrifice their lives to uphold their integrity; they would forsake their reputation to repay their kindness. If this is destined by the heavens, then they can set aside their fame; if this is the arrangement of fate, then gratitude should cease. Isn't it so?
He said: The principles I speak of are based on fundamental righteousness, while the confusing aspects arise from practical application. Those hidden and exquisite techniques have been lost, and the progressive methods of treatment have been interrupted. Therefore, boasting about principles without restraint is something that the ancients found difficult to achieve. When I speak of "fate," I mean that it extends from ancient times to the present, running through everything, from rulers and subjects to fathers and sons, from teachers and friends to husbands and wives, all predetermined by heaven, with predetermined arrangements. When there are encounters of love and hate, they are all arrangements of fate; in both dark times and bright, in prosperity and hardship, they are all influenced by fate. Just like the different qualities of pine trees and willows, or the characteristics of shepherd's purse and chicory, this is why a strong wind reveals sturdy grass, and harsh frost identifies true timber; the qualities of loyalty and filial piety need to be demonstrated in everyday life. Diligently striving to serve the country, dedicating oneself sincerely, sacrificing for the nation, and selflessly forgetting oneself, just as a stone can be shattered yet its hardness remains; or how cinnabar can be ground to pieces but its red nature won't change. Therefore, it is said that the bond between ruler and subject, teacher and student, since there is an arrangement in the dark, their efforts and achievements are also predetermined by heaven, as indicated by divine will. What is so strange about this!
May Zi Gong, his father named Yuan Zhi, rose to the rank of Attendant Cavalry Commandant. Zi Gong was diligent in his studies, had literary talent, and during the Ming dynasty, he passed the imperial examination as a scholar; his responses to the policy questions pleased the emperor, and he was promoted to Assistant Imperial Secretary, later becoming an attendant to the crown prince. He died young.
The historian commented that Emperor Xiaojian had just established his rule when the Western Chu started to act. There were continuous battles in the area of the Huai River and Ji River, and the situation in the Jianghuai region was quite favorable. Zhu Xiuzhi distinguished himself in southern Han, while Liu Xiuzhi led his troops deep into enemy territory, covering thousands of miles. Both faced significant challenges, and the Emperor highly valued their loyalty. However, in the Battle of Xianshan, one person secured a solo victory; whereas in the Battle of Xiakou, the entire army was annihilated, and not a single ship returned. Although they both encountered frost and snow at the same time, their military accomplishments were starkly different. When it came to determining their fate, the rewards they received were also markedly different, largely due to their differing relationships with the court, which led to disparities in favor. Although the court had not forgotten the old officials, in light of past lessons, those who had notable reputations but made little actual contribution were not deserving of promotion!
