The "Book of Zhou" consists of a total of fifty books, including eight volumes of annals and forty-two volumes of biographies. During the Tang Dynasty, Linghu Defen was commissioned to compile it, and later he was ordered to work on it together with Chen Shuda and Yu Jian.
During the reign of Emperor Renzong, we retrieved the version from the Taiqing Tower, located the versions preserved in the historical archives and secret pavilions, and called upon individuals nationwide to contribute texts. Eventually, we obtained the version stored in the homes of Xia Shuo and Li Xun. Then, we, the officials from these archives, proofread and standardized the texts of these versions. The texts have now been engraved onto wooden blocks and are ready to be sent to schools. We officials were involved in the editing work from the beginning, and I even wrote a preface to the catalog.
During the Zhou Dynasty, there were six emperors, and they faced a time of division and tension in the country. Only Emperor Wen had the ambition to unify the nation and the ability to do so. He identified Suo Chao among many others, initially not fully understanding him. After listening to Suo Chao, he found his ideas aligned with his own and immediately began discussing state affairs with him day and night. He recognized Suo Chao's capability to devise governance strategies and humbly sought his advice. After consulting historical records, only the system of garrison troops could organize the scattered people into an army without causing panic, which likely inherited the intentions of the three preceding emperors and could be smoothly implemented and imitated in later generations.
Emperor Wen was once troubled by the superficial and grandiose writing style of the time, so he had Suo Chao write the "Great Admonition" to advise, ultimately changing the writing style of the literati at that time. Therefore, if a leader wants to inspire subordinates, what can't be accomplished? However, if Emperor Wen lacked the wisdom to seek solutions within himself, and if Suo Chao did not adhere to principles and bow to power, the outcome might not have been the same. In instances like that of Emperor Wen and Suo Chao, where the ruler and minister are in harmony, even if not adhering to the ways of the ancient kings, they can still guide with sincere persuasion. How can such heroic individuals, who require no one's support, be easily subdued?
To govern a country with virtue and righteousness is the difference between an emperor and a tyrant, but when it comes to humbly appointing talented individuals, there is no difference between the two. However, the most difficult thing in the world is for a ruler to manage his subjects. The "Book of Documents" says: "Use oneself as the standard in employing people, cultivate oneself according to the Tao, and cultivate the Tao based on benevolence." The ultimate essence of the Tao is found in the unknowable divine, while human beings have their own nature. When this principle is applied to the world, it may appear coarse; but if one cannot improve oneself, the rough nature cannot be used by others. Only by cherishing oneself can the heart avoid self-deception, and if the heart does not deceive itself, the external world will not be obscured by external influences, and then biases of likes and dislikes will not hinder oneself. Only by being without selfishness can one obtain the true self, measure the principles of the world, understand the words of others, and good and evil cannot hide their truth, so why worry about differing opinions?
Therefore, wise and capable individuals can realize their full potential, and what I save is the insights of the people. Villains cannot mislead honorable individuals by feigning loyalty, and thus they can be advised and restrained, suppressing the resentment of villains, while gentlemen are happy to progress together with their peers, thereby fostering a positive social climate and instilling a sense of shame. Gentlemen and ministers consult together, replacing old laws with new ones, and capable individuals can work hard below, free from the pitfalls of flattery, with virtues of loyalty and integrity. Thus, the laws will be deeply ingrained, and subordinates will not defy their superiors for personal reasons, correct?
Only with an open mind can one accept the realities of the world; only with simplicity can one deal with the complexities of the world. With the tassels hanging and adjusting our garments, in the court, responding to all affairs without interference, merely focusing on contemplation. Contemplation is the duty of the emperor; while both ruler and subject share this responsibility, the monarch's obligations are distinct. People only commend Yao and Shun for their governance through non-action, but how do they know that the ruler himself should also govern in this way? Contemplation is a task that must never cease. The "Book of Documents" says: "Contemplation is called wisdom." Yang Xiong said: "On the Dao, one needs to strive." Isn't it so? Although the laws are perfect, if talents are not cultivated by the Dao, the laws cannot be observed. The number of people, the abundance of resources, and laws must adapt to the changing times; planning must rely on talents, so how can one not focus on contemplation? If one cannot achieve this and only wishes to change the laws, is this how the ancient kings governed?
The small Zhou dynasty, what qualifications do they have to discuss? Merely leveraging the friendly ties between the ruler and his ministers at the time is enough to show their effectiveness, not to mention that they boldly implemented the ways of the ancient kings and gained a great opportunity! This is certainly not something to be ignored.
I, Zhao Tao, Zhao Anguo, and Zhao Xijin, daringly report to the Emperor at the risk of our lives.
Emperor, the three of us have grown up together since childhood, with a bond like brothers. Anguo and Xijin are even my blood brothers. The three of us brothers have always been loyal to the Emperor, not daring to show any negligence. We truly did not wish to conceal this matter, so we took the risk to confess to the Emperor.
We know that once this matter is exposed, the three of us brothers will face the threat of execution. Yet we would rather face death than allow the Emperor to remain in the dark and be deceived by treacherous officials. We believe that the Emperor is wise and will surely see through the situation clearly, restoring our honor.
We three brothers are willing to risk everything for Your Majesty, without a second thought. We only ask that Your Majesty can see our true intentions and not hold our rashness against us. We hope Your Majesty understands our loyalty and trusts that what we say is true. We trust that Your Majesty will grant us a fair judgment.
