Su Chuo, courtesy name Ling Chuo, was a native of Wugong and the ninth-generation descendant of Su Ze, a court official in the Wei Dynasty. His family had been high-ranking officials for generations. His father, Su Xie, was the governor of Wugong County! Su Chuo had a passion for learning from a young age, particularly excelling in arithmetic. His older brother, Su Rang, became the Inspector of Fenzhou and was given a farewell by Emperor Taizu at the eastern capital's city gates. Before leaving, Emperor Taizu asked Su Rang, "Who in your family can be relied upon for important responsibilities?" Su Rang recommended Su Chuo. Therefore, Emperor Taizu summoned Su Chuo and appointed him as an official in the government office.
After more than a year in office, Emperor Taizu still did not know much about him. However, whenever various departments encountered uncertainties, they would consult Su Chuo before making decisions. Su Chuo also assisted in drafting official documents. He was praised for his abilities throughout the central government. Later, when Emperor Taizu discussed matters with Zhou Huida, the Supervisor, and Zhou Huida was unable to provide an answer, he requested to confer with someone outside. Emperor Taizu then summoned Su Chuo, told him the matter at hand, and Su Chuo immediately provided a solution. Zhou Huida presented the solution to Emperor Taizu, who was quite pleased and asked Zhou Huida, "Who came up with this idea?" Zhou Huida said it was Su Chuo and noted that Su Chuo possessed the talent to assist an emperor. Emperor Taizu replied, "I have heard of him for quite some time," and soon promoted Su Chuo to the role of Assistant Officer in the Imperial Library.
Once, Taizu went to Kunming Lake with his ministers to watch the fishing. When they walked to the pond next to the old Han Dynasty granary in the west of the city, no one knew what this place was called. Someone said, "Su Chao is very knowledgeable; you can ask him." Taizu then called Su Chao over, and he explained the situation in detail. Taizu was very happy and asked Su Chao how the world was formed and the reasons for the rise and fall of dynasties. Su Chao was eloquent and answered fluently, which delighted Taizu even more. So, Taizu and Su Chao slowly rode side by side to the edge of the pond, and they returned without even dropping a net. Taizu invited Su Chao to stay until evening and asked him about governing the country. Taizu lay down and listened as Su Chao explained the principles of ruling as an emperor and also talked about the ideas of Shen Buhai and Han Feizi. Taizu sat up, straightened his clothes, and sat upright, unknowingly sitting at the edge of the mat. They talked until dawn, and Taizu was captivated. The next morning, Taizu said to Zhou Huida, "Su Chao is truly a talented person; I want him to get involved in political affairs." So, Su Chao was immediately appointed as the Left Chancellor of the Daxing Division to handle confidential political matters. From then on, Su Chao became increasingly favored. Su Chao also established standardized document formats, stipulated red pen corrections, black pen writing, and developed methods for managing accounts and household registrations.
In the year 540 AD, Emperor Shenwu of Northern Qi invaded three times with his army, and many generals wanted to split their forces to resist; only Su Chao shared Gaozu's (Gao Huan's) view. So they united to confront Dou Tai and captured him at Tongguan. In 541 AD, Su Chao was promoted to Wei General, Right Guanglu Grand Master, and was granted the title of Duke of Meiyang, with a fief of three hundred families. Later, he was promoted to Tongzhi Sanqi Chamberlain, his title was elevated to Count, and his fief expanded to five hundred families. In 550 AD, he was appointed Minister of Revenue in the Daxing Division, responsible for official documents, and also served as the Minister of Agriculture.
Emperor Gaozu was eager to reform politics, committed to national development and the prosperity of the people. Therefore, Gao Chuo made full use of his talents to help him achieve these goals. They reduced the number of officials, appointed two governors, and implemented a land reclamation system to strengthen military and national power. Gao Chuo also drafted six edicts, advising Emperor Gaozu to implement them.
The first edict emphasizes the importance of first governing one's own heart, and the original text is as follows:
"All current regional governors and officials are appointed by the Heavenly Dynasty to govern the lower nations, and their status is akin to that of ancient feudal lords. Historically, emperors who professed to govern the world together were merely good governors. It is well known that although all officials have their own duties, the responsibility of governing the people rests primarily with the governors. Therefore, in governing the people, one must first govern the heart. The heart is the master of the body and the root of all actions. If the heart is not pure, then erroneous thoughts will arise. If erroneous thoughts arise, then understanding will be unclear. If understanding is unclear, then right and wrong will be confused. If right and wrong are confused, then one cannot govern oneself, let alone govern the people! Thus, the essence of governing the people is a pure heart. A pure heart does not mean the absence of greed for wealth, but the desire to have a calm and harmonious heart, with intentions that are both upright and tranquil. When the heart is harmonious and the will is calm, then wrongful and perverse thoughts will have no cause to arise. If wrongful thoughts do not arise, then whatever one contemplates will be aligned with principles of fairness. By applying the principles of fairness to govern the people, who among the common people would not be influenced? Therefore, the foundation of governing the people begins with governing the heart."
Simply put, the current local officials are all appointed by the court, holding a status comparable to that of ancient feudal lords. Therefore, all emperors have said that the key to governing the world lies with local officials. Although court officials have their own responsibilities, the most crucial aspect of governing the people lies with local officials. To govern the people, one must first cultivate their own heart. The heart is the foundation of a person, the basis of all actions. If the heart is impure, it will lead to confused thoughts, which in turn lead to unclear reasoning; if one cannot manage themselves, how can they manage the people? Therefore, the key to governing the people is maintaining a pure heart and few desires. Maintaining a pure heart and few desires does not imply the absence of ambition, but rather maintaining a calm state of mind and strong will. With a calm mind and strong will, one will be free of malicious thoughts, and all ideas will align with just reasoning. Governing the people with just reasoning will naturally lead to their obedience. Therefore, the essence of governing the people begins with governing one's own heart.
First and foremost, one must cultivate themselves. A monarch is the role model for the people, the embodiment of national ideals. Just as a distorted shadow results from a misaligned object, missing the bullseye is due to an unclear target. If a monarch cannot manage themselves, yet still wants to govern the people, it is akin to trying to cast a straight shadow with a crooked object; if a monarch does not cultivate themselves, yet wants the people to cultivate themselves, it is like aiming for the bullseye without a clear target. Therefore, as a monarch, one's inner self should be as clear as crystal, and one's actions must be as white as jade. One must personally practice benevolence, righteousness, filial piety, loyalty, courtesy, integrity, and frugality, and then persist and observe meticulously. By embodying these eight virtues, one can guide the people. In this way, the people will respect, love, and emulate the monarch without needing explicit instruction, and good customs will naturally flourish.
Next, we must emphasize education. Among all things in heaven and earth, humans are the most noble. The reason humans are noble is that they possess a mindset of moderation and tranquility, as well as benevolent and forgiving actions, which distinguishes them from plants, stones, and animals. However, human nature is not fixed; it changes with the environment. Those who receive genuine and wholesome education will develop integrity and uprightness; those who receive hypocritical education will become superficial and showy. A decline in social morals leads to chaos, while integrity and uprightness can foster a sincere and harmonious social atmosphere. The stability and downfall of governance hinge on the effectiveness of education.
However, the current state of affairs has been in decline for centuries. Great chaos has persisted for twenty years, and the people have not witnessed good governance; they only hear news of war. The court has not provided education, only knowing how to impose punishments. Although there are signs of revival now, the great turmoil is far from resolved, compounded by war and famine, and many industries await revitalization, so many issues must be addressed only as stopgaps. This has led to a lack of a culture of civility, and the customs have not changed. In recent years, there has been a slight increase in harvests, taxes have been reduced somewhat, and the people's basic needs have been mostly met, so it is time to prioritize education. All local officials should refresh their perspectives and intentions, earnestly implement the court's intentions, and promote education at all levels.
To transform people, the key is to influence them with a simple and honest atmosphere, immerse them in a harmonious environment, inspire them with virtue, and guide them with a simple way of life. Let the common people subtly and unconsciously gravitate towards goodness; evil thoughts and greedy desires will fade away on their own, and they won’t even know how it happened. This is what is known as "transformation." Then, teach them respect for elders and brotherly love; instill kindness and righteousness in them to foster harmony; teach them propriety and righteousness, encouraging mutual respect and deference. With kindness, they will not abandon their parents; with harmony, they will not hold grudges against others; with deference, they will not compete with one another. Achieving these three principles will realize the way of kingship. This is what is meant by "teaching." The reason why ancient wise rulers could change customs and restore a simple social atmosphere, governing effortlessly, ultimately bringing about a peaceful and prosperous era, was because they followed this principle. This is the key to effective governance and national stability!
Next, let's talk about how to make full use of land resources. In this world, basic needs like food, clothing, shelter, and transport are essential. If one can't eat enough, they'll go hungry; if one can't stay warm, they'll suffer from the cold. It's unrealistic to expect people to worry about manners and humility when they're hungry and cold. Therefore, smart rulers back in the day got this; they first needed to ensure that the common people were well-fed and warmly clothed before they could engage in education. The key to keeping the people well-fed and warm is to make the most of our land resources. To fully utilize land resources, it's up to local officials to guide and encourage the people. Most folks don’t have much knowledge or experience; they need someone to guide and educate them in order to unleash their full potential. Therefore, at the beginning of each year, every state, prefecture, and county needs to remind everyone, young and old, that anyone who can wield farming tools must go out to cultivate the land, on time, without falling behind in the farming season. Once the sowing is complete, the seedlings need management; when the wheat is ripe, it must be harvested, and when silkworms are ready, the cocoons must be collected. During these times, everyone, young and old, must do their utmost, and both men and women should work together as urgently as if they were fighting a fire or defending against thieves. This is the only way to make sure farmers stay on track with their work, and women raising silkworms can also complete their tasks. If anyone is lazy, slacks off, comes home late, eats well but does not work hard, the village chief has to report their names to the prefecture, where local officials will decide on penalties based on what happened, as a warning to others. This is the approach smart rulers used to educate their people.
A hundred mu of land must be plowed in spring, seeds sown in summer, and crops harvested in autumn; only then can food be eaten in winter. These three seasons are the most important in agriculture. If any of these seasons are missed, there will be no food. Therefore, the wise kings of ancient times warned, "If a man does not plow the land, there will certainly be people starving; if a woman does not weave cloth, there will surely be people freezing." If these three seasons are not utilized effectively and instead people are discouraged from farming, it will sever the people's means of survival and drive them to despair! Those in poverty without cattle to plow should be encouraged to help one another and share resources. During the off-season, on rainy days, or in their spare time, people should also be taught to plant mulberry trees, fruit trees, and vegetables, tend to vegetable gardens, raise chickens and pigs, and prepare essential supplies for daily living and for their old age.
Effective governance must adapt to the times and circumstances, striking a balance that avoids being overly intrusive or too simplistic. The Book of Songs says, "Not too harsh, not too lenient, govern with excellence, and the people will seek benefits." If this cannot be achieved, it will lead to a situation of harsh laws and punishments.
The fourth point is to select talented individuals, as heaven has given rise to the people, and the people cannot govern themselves, so a monarch must be established to govern them. Even a monarch cannot govern alone, so ministers must be appointed to assist him. From the emperor to the county officials, appointing the right talented individuals is key to good governance, while appointing incompetent individuals will lead to chaos, a truth that has remained constant throughout history.
Today, governors and county magistrates have numerous aides to help manage their regions. Officials in the governor's office are appointed by the court, while those at lower levels are chosen by the governors themselves.
In the past, high-ranking officials in the local government only valued their noble birth and qualifications, rarely choosing truly virtuous individuals; as for the lower officials, they only cared about their writing skills, regardless of their character. In other words, the term "noble birth" refers to the titles and salaries inherited from ancestors, which have nothing to do with whether their descendants are smart or foolish; the term "pen and sword" refers to the ability of individuals to write, which has no relation to their moral character whatsoever.
If those with a noble background happen to be virtuous, it's like driving a fast horse that can run quickly; but if those with a noble background happen to be foolish and incompetent, they are like mud horses and wooden horses, looking like the real thing but actually not dependable for getting things done. If those who write well happen to have high morals, they are like gold and jade, perfect inside and out, true treasures; but if those who write well have bad character, they are like using paint to decorate rotten wood, looking good for a while but ultimately useless, unable to be used as beams and pillars.
Therefore, when selecting officials now, one should not only consider their background and qualifications, but most importantly, choose the right person. As long as the right person is chosen, even the lowest-ranking horse caretaker can be promoted to prime minister, as demonstrated by Yi Yin and Fu Shuo, let alone state officials. If the wrong person is chosen, even emperors' sons like Dan Zhu and Shang Jun cannot retain their lands, let alone those noble-born offspring.
From these examples, the principle of selecting officials becomes evident. The purpose of selecting talent is always for governing the country. If a person is talented and upright, they will surely handle things well; but if a person is talented but deceitful and hypocritical, their time in office will only lead to chaos; how can they govern the country then? Therefore, character should be the primary consideration when selecting talent. Those with good character should be promoted, and those with bad character should be eliminated. Many people today say when choosing candidates, "There are no talented individuals in the country, who should we choose?" This reflects a lack of careful thought; it’s not the right reasoning.
Why do I say this? The ancients said: when a wise ruler emerges, there's no need for talents to be sent down from heaven; when a great person establishes a foundation, there’s no need to pull talents from the ground. Usually, it is the people of this era who govern the affairs of this era. Therefore, the Yin and Zhou dynasties did not need ministers like Ji and Qi; the Wei and Jin periods did not need assistants like Xiao He and Cao Shen. Confucius said: "In a village of ten households, there will certainly be honest and loyal people like me." How can it be that a big city has no talents? It's just that people are not putting in enough effort to search, not careful in assessment, or not using people properly, so it is said that there are no talents.
The ancients said: "Among a thousand people, an exceptional individual is called a talent; among ten thousand people, an outstanding individual is called a gifted talent." Now those who make an impact in their positions and have their reputation spread throughout a place, are they not close to being talents and gifted talents? As long as we carefully evaluate, weed out the fakes, and select genuine talents, and choose the most outstanding people in each state and county for use, then regardless of the population size, good governance is possible. Who dares to say there are no virtuous talents!
It is said that before good jade is polished, it looks similar to ordinary stones; before a good horse runs, it blends in with ordinary horses, and you can't distinguish them. But once the jade is polished and the horse runs, the good jade and horse immediately stand out, do I even need to say it? When talented individuals go unrecognized, they are just like ordinary people, and there is no difference. Only when they are given tasks to complete can you see that they are different from mediocre talents.
Just think about it, Jiang Taigong was fishing, Bai Li Xi was feeding cows, Ning Qi was knocking on cow horns, and Guan Zhong was caught three times. Back then, how could ordinary people recognize their talent? Later, when they became high officials, established achievements, and years later, they achieved success and fame, people recognized them as extraordinary talents. So in later generations, when people mention them, they praise them endlessly. Those extraordinary talents, when overlooked, are no different from ordinary individuals, let alone those who are less capable.
If we have to wait for Jiang Taigong to use talents, where do you think Jiang Taigong came from over the past thousands of years? If we have to wait for Guan Zhong to employ talents, where do you think Guan Zhong came from over the past hundreds of years? Therefore, talents all start from obscurity to success, achievements are accumulated from small things; there’s no success without putting them to use, no fame without putting them to use. Once you understand this principle, you can find talents and promote them. Once you find talents, you should use them, find capable people and let them work, then the world will be peaceful—it should be easy, right?
To govern the officialdom well, we must first streamline the institutions. With streamlined institutions, good officials are easy to find; when good officials are easy to find, things are easy to handle. With bloated institutions, there will definitely be bad apples in the mix, and with bad apples in the mix, there will definitely be mistakes in government affairs. As the old saying goes: "If the government offices are streamlined, the government affairs will be streamlined, and the people will be peaceful; if the government offices are bloated, the government affairs will be complicated, and the people will be in distress." The peace or distress of the people hinges on whether the government offices are streamlined. Nowadays, there are not many officials; in the past, there were many people and many things, and all could be handled. Not to mention now that the population has decreased, the number of officials set up according to the establishment is still considered insufficient. It is said that in the counties below, there are still part-time positions disturbing the common people, which just doesn't make sense! These people should all be dismissed; do not let them continue to do evil.
It's not just county officials who need to be chosen carefully; even the positions of village heads must be carefully selected, and we should pick the best folks from each village to keep an eye on one another. The village head is the foundation of governing the people. Once the foundation is stable, everything above can be stable.
There are multiple ways to find talent. However, to select talents, they need to be tested by giving them important tasks and evaluating their performance. From family to village, investigate their character and observe their experiences; this way, you'll get a good sense of their character and distinguish between the virtuous and the unworthy. By using this method to find talents, you won’t make mistakes or have regrets.
The fifth point, regarding the handling of litigation cases, is as follows:
People are born from the combination of Yin and Yang; everyone has emotions and inherent nature. Nature tends to be good, while emotions can easily turn towards evil. Once good and evil are distinguished, rewards and punishments will follow. With fair and moderate rewards and punishments, evil will stop, and goodness will be encouraged; if rewards and punishments are unfair, ordinary people will be left confused. Without guidance, the people will develop resentment and rebellious thoughts. Therefore, ancient wise rulers paid great attention to this, especially warning to be cautious. This caution ensures that officials responsible for adjudicating cases carefully and thoroughly investigate the truth. They should first use their five senses to observe carefully, then combine evidence for verification, keenly perceive the situation, delve deep into hidden truths, so that criminals have nowhere to hide, and wrongdoers will be punished. Then, based on the severity of the case, sentence accordingly, pardon those who deserve it, show mercy to the ignorant, and don't get too carried away when discovering the truth. They should also be able to flexibly apply reason, carefully consider legal provisions, fully comply with the hearts of the people, promote education, and make the convicted feel like they have returned home. This is the best approach to take.
However, there is more than one local official, and not everyone can possess the ability to understand reasoning and judgment, so it is sometimes difficult to achieve perfection. Therefore, the guiding principle should be to have a sense of justice, reject biased and distorted thoughts, strive for fairness, and ensure that judgments are reasonable. When handling cases, all evidence must be exhausted before interrogation can be conducted according to the law; leniency should be exercised in cases of doubt, judgments should not be made prematurely before the case is concluded, and cases should be resolved in a timely manner based on the circumstances to prevent backlogs. This is another effective approach.
If officials do not speak of benevolence and forgiveness, but instead act with cruelty, treating the common people like mere wood or stone, only knowing how to use torture, then those cunning individuals can escape punishment even if their crimes are exposed, while honest people may be punished even if they are innocent. If this happens, it represents the worst kind of governance, and such officials are unfit to lead. Nowadays, officials should strive to reach a moderate level and strive for the best practices in governance. If the situation described below occurs, it will lead to inevitable death sentences.
Oh, we really need to think this through; governance of a country should prioritize virtue. As the ancient sage kings used to say, it's better to let the guilty go free than to wrongfully execute the innocent; rather than harm good people, it is better to tolerate some bad deeds. It is difficult to judge, and it is better to mistakenly release the guilty than to wrongly accuse the good. But today's officials are far from this; they twist words and frame innocent people, preferring to send good people to prison rather than let go of anyone who could possibly commit a crime. Why is this? It's not that they all enjoy killing, but they feel that being in power means being ruthless to avoid future troubles. This is entirely for their own benefit, showing no regard for fairness or justice. Such officials are truly corrupt! People are the most valuable beings on this earth; once they die, they have nothing left and cannot come back. However, under torture, good people are forced to admit crimes, do not receive a fair trial, and are ultimately executed; this kind of situation likely occurs all too often. Therefore, from ancient times to the present, systems for leniency in handling cases have been put in place, emphasizing careful and cautious trial proceedings, all because of caring for the people!
Even cutting down trees and hunting must take the seasons into account; violating the natural order will harm the heavenly principles. Not to mention unfair punishments and killing good people, which disrupts the natural order even further! Damaging the heavenly balance and disrupting harmony, and still expecting harmony between yin and yang, orderly seasons, peace among all things, and happiness among the people? That’s simply not going to happen! As the old saying goes, "when one person cries out, the way of the king will collapse," this is the truth! Shouldn't all officials exercise caution and care?
Of course, if we encounter those who are particularly bad, corrupting social morals, violating human ethics, unfaithful and unfilial, and intentionally doing evil, it is acceptable to punish one for the benefit of millions in order to maintain social order. As long as we can distinguish between these two situations, the criminal justice policy will be enhanced.
Next, let's talk about the issue of evenly distributing taxes:
The sage said that the greatest treasure is position; how to maintain that position? By virtue and righteousness; how to gather talent? By wealth. Ancient sages and kings gathered talent with wealth and maintained their position with virtue and righteousness. If the state has no money, it cannot maintain its position. Therefore, since the time of the Three Sovereigns and Five Emperors, a tax system has been in place. Although the weight of taxes varies, the purpose is the same. Now that external enemies have not yet been subdued and military expenditures are high, although we cannot temporarily reduce taxes or lessen the burden on the people, we must ensure that taxes are collected evenly, so that the common people do not become too poor. What does "evenly" mean? It means that we cannot only tax the rich and powerful while letting the poor and vulnerable escape taxation; we cannot condone the cunning and sly while burdening honest people. This is the meaning of evenness. The sage said: "If it is universally even, there will be no poverty."
Speaking of the accumulation of wealth, it is not an easy task. You see, activities like weaving and spinning are accumulated bit by bit; how can it be completed in just a few days? Therefore, preparations must be made in advance and planned well. For places that produce silk, the cloth must be woven in advance; for places that produce hemp, the thread must be spun in advance. By preparing ahead of time, they can pay taxes on time, the national treasury will be abundant, and the common people will not have to suffer. If preparations are not made in advance and one waits until the last moment, it will create significant problems; facing punishment will be the least of their concerns; they will need to quickly find ways to meet the demand. Those opportunistic merchants will take advantage of the situation, some buying at high prices, others lending at high interest, and the common people who are taxed will suffer greatly.
When it comes to taxation, although the court has rules and regulations, how to arrange the amount of tax based on the wealth of the populace and the order of collection depends entirely on the execution by local officials. If local officials can execute fairly and justly, then governance can proceed smoothly, and the common people will be happy; if local officials mismanage, it will lead to corruption, and the common people will complain. The allocation of corvée labor is often unjust as well. The poor might be sent far away to do hard labor, while the rich only do light work nearby. If local officials behave this way and do not consider the welfare of the people, they are all sinners in the eyes of the court.
Emperor Taizu placed great importance on this issue and often kept these words close by to remind himself. He also ordered all officials to study and memorize them. Local officials who fail to grasp these six points (referring to the content above) and cannot calculate accounts should not even consider holding office.
Since the end of the Jin Dynasty, literature has come to prioritize ornate language, creating a culture of corruption. Emperor Taizu wanted to change this trend, so he took advantage of the occasion when the Wei Emperor was conducting ancestral sacrifices and all officials were gathered, to commission Chuo to draft a grand edict for promulgation. This document stated:
"In the eleventh year of the restoration of the dynasty, in midsummer, the officials of the various regions all gathered at the royal court. The pillar of the nation, Tai, along with the numerous lords and generals, were all present."
"At this time, the court was conducting a thorough review of the officials' affairs and implementing them throughout the regions to consolidate the laws of the state."
"The Emperor said: 'In ancient times, Yao appointed Xi He to manage the calendar and various crafts, while Shun appointed the Nine Officials, achieving remarkable accomplishments. King Wu appointed counselors, establishing the illustrious title of High Ancestor. These are shining examples to emulate! All officials present here are in the presence of my ancestors, and I shall entrust you with significant responsibilities.'
"On the Ding Si day of the sixth month, the Emperor held court at the sacrificial altar, with all officials gathered in their respective roles."
The emperor said, "Ministers, generals, officials, courtiers, local officials, attendants, I, following the ancestral decree and the teachings of my forebears, announce to you: In the past, the founding emperor was granted the mandate of heaven and established our dynasty. The illustrious Emperor expanded our territory and solidified our military might. The benevolent Emperor practiced benevolent governance, and the martial emperor continued the legacy of our ancestors. However, the country gradually declined, chaos erupted in the east, plunging the people into dire straits. I bear this heavy burden alone, worrying day and night, as if crossing a vast river without knowing how to get to the other side. Therefore, I adhere to ancient laws and draw from the experiences of past dynasties to alleviate the suffering of the people. Wise monarchs teach us that while heaven created the people, they cannot govern themselves, so wise rulers are sent down to rule them. Yet, even rulers cannot govern the realm alone, so they must recruit talents and appoint officials to assist them. Heaven appoints the ruler, and the ruler appoints officials, all to care for the people rather than for personal pleasure. The ruler is the head of the country, the people are the foundation, and ministers are the ruler's assistants. Only through unity and fulfilling our respective duties can we achieve peace and prosperity. As the saying goes, 'If the ruler can endure hardship, so too can the subjects, and the country will remain stable.' Now, I am fortunate to ascend to the throne by the grace of heaven. Ministers, remain loyal to your duties and do not let down the expectations of the nation. Alas, if the ruler does not work hard, how can the nation be governed effectively? It is indeed a daunting task! All officials in their positions must diligently heed my commands!"
The emperor said again: "Zhu Guo, you are the pillar of the state. The country has experienced the turmoil of two dynasties, and the four seas are still not at peace. Heaven has not severed the legacy of our great ancestors, so I have you, such a wise minister, to assist me. The country is on the verge of collapse; the state affairs are in chaos; and officials are neglecting their duties; you are the state's chancellor and the chief justice. You must be well-versed in both civil and military affairs, govern wisely, promote the Seven Virtues, and achieve the Nine Accomplishments, quell rebellions, and pacify the people, ensuring the stability of the nation. Just like Yi Yin of the Shang Dynasty, Lü Shang of the Zhou Dynasty, and Ding Shuo who assisted their monarchs, come to preserve our boundless territory."
The emperor said: "All ministers, Grand Chancellor, Grand General, Minister of Education, and Minister of Works, you are all my support, assisting me in governing the country. The Grand Chancellor oversees finances and must effectively coordinate the six functions; the Grand General oversees the military, and military affairs rely on resolving conflicts peacefully; the Minister of Education oversees the education of the people and must earnestly promote the five forms of education; the Minister of Works oversees land and construction and must use them wisely to benefit the people. You three dukes and four assistants are like the three constellations and four symbols in the sky, representing the foundation of the country's operation throughout the four seasons. Heaven has entrusted you with the great responsibility of governing the nation."
The emperor further said: "All generals, you must be as valiant as eagles, becoming my strong arms. When encountering rebels, robbers, or barbarian invasions, you must deploy troops to suppress them, using kindness to calm them and authority to keep them in check. Strive for a state where laws are unnecessary and peace prevails across the land, ensuring that there's no place in the realm that defies my orders; only then will you have fulfilled your mission."
The emperor continued, "Nobles, you must govern your territories well and be like parents to your people. The people fear hunger and cold the most, so the former kings placed great importance on agriculture and textiles. If the people are unfilial or unloving, family bonds will weaken; if they do not practice courtesy, disputes will arise. These six fundamentals are the foundation of your governance. As leaders, you must be broad-minded, but excessive leniency can lead to complacency among the people; you must use rituals to guide them, striking a balance between harshness and leniency, in accordance with the heavenly way."
Finally, the emperor said, "You are responsible for the yearly grand plan, ministers for the monthly plan, and assistants for the daily plan, while you oversee every moment. Year, month, day, and hour, everything must be carried out in an orderly fashion, all laws must be followed, and all tasks must be completed diligently. As royal officials, you must balance the governance of the realm like the North Star in the heavens, harmonizing the vital energies, regulating yin and yang, and maintaining balance so that the people can live in peace and prosperity; if this order is disrupted, all will suffer. This responsibility is great!"
The emperor said: "The way of heaven and earth, the balance of yin and yang; the changes in customs and rituals, the balance of form and substance. From ancient times to now, reform isn't just for the sake of change, but to address shortcomings; inheritance is not about clinging to tradition, but for long-term stability. Our Wei Dynasty inherits the remnants of the Zhou Dynasty, resolves the issues left by the Qin and Han Dynasties, and inherits the brilliance of the Wei and Jin Dynasties. However, the extravagance of the Five Dynasties persists. I want to use gentle guidance to promote social morality. Can this be achieved? Ah, my ministers, officials, and marquises, I recognize my own shortcomings, and I hope you can all approach this difficult task with dedication and care, inherit the achievements of the previous emperors, and never slack off. Those of you in power must work together with me, cultivate virtue, and govern with virtue, as this is the hardest task of all. Discard the superficial and pursue what is practical, reject hypocrisy, and uphold sincerity. Do not forget to follow the laws and systems of the three generations, return to the principles of morality and righteousness, in order to safeguard the legacy left by our ancestors, with heaven’s blessings, stabilize the people, and ensure the eternal well-being of the common people. Remember! Remember! That is all I have to say."
Zhu Guotai and other officials knelt down and kowtowed, saying, "The Book of Songs says: 'Being intelligent and wise, one becomes the ruler of the country; the ruler is the father and mother of the people.' The emperors of the Three Sovereigns and Five Emperors adhered to this principle, thereby achieving a peaceful and prosperous era without the need for punishment. Since then, there has not been such a prosperous era for a thousand years. Your Majesty, reflecting on your achievements, wishes to restore the ancient era of prosperity and spread its glory to all corners. Your Majesty has entrusted us, your subjects, with this noble mission. Your Majesty's words are profound and far-reaching, easy to speak but challenging to implement. While beginnings are often easy, it is the finishing that proves difficult. The Book of Documents states: 'Consistency in virtue allows for continuous improvement.' Your Majesty, by valuing the beginning and being cautious in the end, can achieve constant improvement. How can we, your loyal subjects, not work tirelessly to respond to Your Majesty's call? This great goal has yet to spread across the realm, so we must continue our efforts to ensure it is known and upheld everywhere, so that we may follow the right path and forever enjoy endless blessings."
The Emperor said, "Very good!"
From then on, all memorials were written in this style.
Su Chao was an exceptionally frugal man who acquired no property and had no surplus money at home. As the world was not yet fully settled at that time, he constantly kept the country's affairs in mind. He actively sought talented individuals to assist in governing the country, and all those he recommended ascended to high positions. The founding Emperor held him in high regard and never spoke ill of him.
Emperor Taizu would sometimes go out on inspections and often left some blank paperwork for him. If there were matters to be handled, Su Chuo would deal with them according to the situation and report back upon the emperor's return. Su Chuo once said that governing the country should be like a loving father caring for the people and like a strict teacher guiding them. He would discuss state affairs with the ministers, often talking from day to night, considering every detail. He always worked hard like this and eventually fell gravely ill. Twelve years later, he passed away in office at the age of forty-nine. Emperor Taizu was deeply saddened, and those around him were also heartbroken.
When it was time for burial, Emperor Taizu said to the ministers, "Minister Su was humble and cautious in life, advocating for frugality. I wish to arrange the funeral according to his wishes, but I fear some may not understand; if I grant him a posthumous title, it would go against the principles we've upheld for many years. This puts me in a dilemma, and I feel quite conflicted." Minister Shi Ma Yao stepped forward and said, "In ancient times, Yan Zi, a minister of the State of Qi, wore a fox fur robe for thirty years. When he died, he left behind only a carriage. The Duke of Qi honored his wishes. Su Chuo was honest and humble; I believe we should keep the funeral simple to highlight his noble character." Emperor Taizu agreed and recommended Ma Yao for an official position. Later, Su Chuo was buried in Wugong, with only a cloth carriage used to transport the coffin. Emperor Taizu and the ministers walked to the burial site, all the way to outside Tongzhou City. Emperor Taizu poured wine as a tribute behind the coffin, saying, "The things Minister Su did in life, his wife and brothers did not know, but I do. Only you understand my intentions, and I understand your thoughts. We were about to pacify the world together, but you unfortunately left first. What am I to do now?" As he spoke, Emperor Taizu wept loudly, dropping the wine cup from his hand. On the day of the burial, he also arranged for a grand sacrifice, and the eulogy was written by himself.
Su Chuo also wrote "On Buddha Nature" and "On the Seven Classics," which have been passed down through the ages. In the second year of the Ming Dynasty, Su Chuo was honored at the ancestral temple of Emperor Taizu. His son Su Wei inherited his title.
From a young age, Su Wei inherited his father's virtues and the title of Duke of Meiyang. He married the daughter of Duke Jin, Princess Xinxing, and was appointed as Grand General of Chariots and Cavalry and Minister of the Three Offices. Later, he was promoted to Duke of Huaidao County. In the early years of Jiande, he was promoted to Lower Grand Minister. By the end of the Daxiang period, he had risen to the position of Grand General of the Opening Court.
At the start of the Kaihuang period of the Sui Dynasty, Su Chuo's reputation was already well-known, so the emperor issued a decree saying: "In the past, Emperor Gaozu of Han, Liu Bang, respected the loyalty and integrity of Zhou Bo, and Cao Cao admired the talents of Guo Jia. Renowned ministers and wise officials throughout the ages have been highly valued by later emperors. Su Chuo, the Minister of Revenue and Duke of Meiyang during the Wei Dynasty, achieved significant accomplishments in both literature and governance, and his contributions deserve commendation. He served the emperors of the previous dynasty with utmost dedication, and his name and achievements have been passed down. Now we should expand the territory to honor this good man." Therefore, the emperor posthumously conferred upon Su Chuo the title of Duke of Piguo and a fief of two thousand households.
Su Chuo's younger brother, Su Chun, styled Lingqin, was recognized for his integrity, prudence, composure, bravery, and decisiveness. During Northern Wei's Zhengguang period, a rebellion broke out in the Guanzhong region, where Su Chun volunteered to participate in suppressing the rebellion, being appointed as General of Pacifying Bandits. He achieved many military successes and was promoted successively to Court Attendant, General of Awe-inspiring Might, and Junior Minister, and was granted the title of Viscount of Meiyang. He was further promoted to Governor, holding the seal, General of Pacifying the West, and Grand Minister of the Court. In the early years of the Datong period of Northern Wei, he was appointed as General of the East and awarded the title of Grand Minister of Golden Purple. Four years later, he was dispatched to serve as the Governor of Wudu County. Later, he was reassigned as the Chief Historian of Xixia Prefecture and appointed as the Commander-in-Chief, in charge of managing the affairs of Hongnong County.
While serving in office, Su Chun showed exceptional capabilities and gained the admiration of the Emperor Taizu of Northern Wei. In the fourteenth year of Datong, the court established the position of township commander in Dangzhou. This position was not one that just anyone could hold, as one must be virtuous and respected by the people. Therefore, the court sent messengers to quickly catch up with Su Chun and appoint him as the commander of the village troops. That year, Su Chun made great contributions in attacking the rebellious Panhead Di people and was appointed as Cavalier Attendant-in-Ordinary and promoted to Grand Commander. In the sixteenth year of Datong, he was summoned to battle in Sui County, and after the war ended, he was appointed as the governor of Wugong County. Upon returning to his hometown to take up official duties, Su Chun lived a very simple and frugal life. He devoted himself wholeheartedly to all matters, large and small, upholding the principles of loyalty, kindness, and compassion. Soon after, he was awarded the titles of Commissioner-in-Chief, Grand General of Chariots and Cavalry, and Supervisor of the Imperial Secretariat, and was subsequently elevated to the rank of marquis. In the second year of Wucheng, he was further promoted to Grand General of the Flying Cavalry, Supervisor of the Imperial Household, and Grand Commander. Su Chun passed away in the third year of Baoding, and his son Su Zhi inherited his title. Historical records state, "Only a virtuous empress can govern a country well. If a virtuous person cannot become empress, the country will face difficulties." Therefore, recognizing talent is the primary condition for governing a country and ensuring its security; employing talent is the responsibility of subordinates. Those responsible for logistics, labor, agriculture, and minor officials are rarely known to the world, while those demoted from Lu and exiled from Chu, as well as the guards at city gates and spear-wielding warriors, are ubiquitous. This is why the regulations in the Book of Documents serve to illustrate norms, and the verses in the Book of Songs are employed for satire and moral instruction.
If we earnestly learn from the lessons of history and approach all matters with humility and caution, we will surely be able to discover and employ talented individuals, and when bestowing titles, do so decisively. This way, we can aspire to the great achievements of Shun, Yu, Tang, and Wu, and stand alongside wise ministers like Ji, Qi, Yi, and Lü. When Emperor Taizu first raised his army, everything started from scratch. He enacted straightforward laws during intense competition and refined the rites and institutions during a time of division. Ultimately, he successfully simplified governance, promoted frugality, and transformed the social climate, fostering harmony among different social classes; despite frequent border disturbances, the nation remained united, and both internal and external forces rallied behind the Ming Dynasty. All of this is due to Mr. Su! His reputation was unmatched in his era, and his contributions have benefited generations to come; he truly merits our praise!
