Du Wei, courtesy name Guofu, was a native of Zitong County. When he was young, he studied under Ren An in Guanghan. Later, Liu Zhang summoned him to serve as an official, but he resigned due to illness. After Liu Bei pacified Shu, Du Wei pretended to be deaf and mute, never leaving his home. In the second year of Jianxing, Prime Minister Zhuge Liang was appointed as the Governor of Yizhou. When selecting talents, he carefully chose those who were virtuous and respected, such as appointing Qin Mi as an aide, Wu Liang as a chief clerk, and Du Wei as the chief clerk. Du Wei firmly declined, but Zhuge Liang insisted on inviting him.
After Zhuge Liang invited Du Wei, he personally met with him. Du Wei expressed his gratitude to Zhuge Liang. Knowing that Du Wei was indifferent to worldly affairs, Zhuge Liang directly wrote him a letter saying: "I have long admired your virtues. I am longing to discuss national affairs with you, like a thirsty person awaiting rain. The clear and muddy waters will eventually separate, and we should have met earlier. Wang Yuantai, Li Boren, Wang Wenyi, Yang Jixiu, Ding Jungan, the brothers Li Yongnan and Wen Zhongbao, all greatly admire your noble aspirations, but have not been able to meet with you as before. I currently hold a vacant position, leading Yizhou, lacking the virtue and talent to handle heavy responsibilities, and filled with worries. The court is still in its infancy at eighteen years old this year, but he is intelligent, benevolent, and good at accepting advice. People across the realm long for the Han Dynasty. I hope you can hearken to the will of heaven, pacify the people, aid this young monarch in achieving greatness and securing your legacy in history. You hold that wise and foolish cannot collaborate on great matters, so you have isolated yourself from the world, prioritizing your own leisure; this is truly misguided!"
Du Wei then requested to retire and return home, but Zhuge Liang replied to him in a letter, saying, "Cao Pi seized the throne and declared himself emperor, which is like a mud dragon and a grass dog, both failing to live up to their names. We should unite all the talented people in the world, exploit Cao Pi's hypocrisy and malice to eliminate him the right way. I'm surprised you're eager to retreat to the mountains without hearing my advice. Cao Pi is busy with construction, squandering the people's resources while preparing to attack Wu and Chu. We should take advantage of Cao Pi's mobilization of troops, focus on developing agriculture, nurturing the people, and reorganizing the army, waiting for his failure. Then we can send troops to attack him, achieving peace without bloodshed, letting the people live happily, and restoring order to the world. You only need to assist the court with your virtues; I will not force you to participate in military affairs. Why are you in such a hurry to leave?" Zhuge Liang respected Du Wei so much. In the end, Zhuge Liang appointed Du Wei as the Chief Adviser, fulfilling his wish.
Wu Liang, styled Deshan, was a man from Nan'an in Jianwei, known for his Confucianism and noble character. He rose from a Yilang to a Chief Adviser, and later was promoted to General of the Five Offices.
Zhou Qun, styled Zhongzhi, was from Langzhong in Sichuan. His father was named Zhou Shu, styled Shubu, and when he was young, he studied under Yang Hou in Guanghan. Yang Hou's reputation was similar to that of Dong Zhongshu and Ren An. The court summoned Zhou Shu several times, but he resolutely refused to go. Once, someone asked him, "The 'Chunqiu Chen' says that the one who will replace the Han Dynasty is the 'Dangtu Gao,' what does this mean?" Zhou Shu replied, "The 'Dangtu Gao' refers to Wei." Scholars in his hometown were secretly spreading this saying about him.
Zhou Qun has been studying astronomy and calendars since childhood, learning from his father. He constructed a small tower in the center of his courtyard, coming from a wealthy family with many servants. He had the servants take turns observing celestial phenomena from the top floor. Whenever they spotted any unusual atmospheric changes, they would report to him immediately. Zhou Qun would then go upstairs to observe, regardless of whether it was day or night. As a result, he was able to notice any weather changes, making his predictions remarkably accurate. Liu Zhang, the Governor of Yizhou, invited him to serve as an advisor. After Liu Bei took control of Shu, he appointed Zhou Qun as the Prefect of Scholars.
Liu Bei sought to compete with Cao Cao for Hanzhong and consulted Zhou Qun for his opinion. Zhou Qun replied, "You may capture Hanzhong, but you won't win the hearts of the local people. Sending a small force is bound to result in losses; you must proceed with caution!" At that time, Zhang Yu, a native of Shu County and an expert in astronomy and calendars like Zhou Qun, who was even more talented, advised Liu Bei, "We cannot fight for Hanzhong; we will definitely suffer losses in battle!" However, Liu Bei ultimately disregarded Zhang Yu's advice, capturing Hanzhong but failing to win the people's hearts. Liu Bei dispatched generals Wu Lan, Lei Tong, and others to enter Wudu, leading to the complete annihilation of the army, with none returning, just as Zhou Qun had predicted. As a result, Liu Bei recommended Zhou Qun as a man of great talent.
Yu secretly confided to others, "In the year of Gengzi, the world will witness a change of dynasties, and the Liu family's reign will come to an end. After the lord obtains Yizhou, nine years later, during the years of Yin and Mao, he will lose it." This prediction was known to many people in private.
Initially, when Liu Bei and Liu Zhang met in Fucheng, Fa Zheng served as Liu Zhang's counselor and was by his side. Fa Zheng had a thick beard, so Liu Bei joked, "When I lived in Zhuo County, people with the surname Mao were everywhere, in every direction. The magistrate of Zhuo County once joked, 'All the Maos are around Zhuo!'" Fa Zheng quickly shot back, "There was a man who had been the magistrate of Shangdang Lu County before and later transferred to Zhuo County as the county magistrate. After he retired and returned home, when people wrote to him, they often forgot to mention Zhuo County if they signed with Lu County. Ultimately, they signed off as 'Lu Zhuo Jun'." Liu Bei held a grudge against Fa Zheng for his disrespect, and on top of that, Fa Zheng had leaked sensitive information. Liu Bei deliberately claimed that Fa Zheng's advice to seize Hanzhong was pointless, and he had him arrested and sentenced to death. Zhuge Liang submitted a request for clemency, but Liu Bei responded, "An orchid blooms at the door, but it must be pruned." Fa Zheng was ultimately executed. Later, after the Wei Kingdom was established and Liu Bei's death, everything unfolded as Fa Zheng had foretold. Fa Zheng was also skilled in physiognomy. Each time he gazed at his reflection, he knew his fate was death, so he never took it lightly and would smash the mirror to pieces. After Fa Zheng died, his son Fa Miao inherited his expertise in physiognomy. Du Qiong, known by his courtesy name Boyu, hailed from Chengdu, Sichuan. In his youth, he studied under Ren An, thoroughly exploring his teachings. During Liu Zhang's rule, he appointed Du Qiong as an advisor. After Liu Bei took control of Yizhou and became its Governor, he appointed Du Qiong to the deliberation department. After Liu Shan ascended the throne, he named him Grand Adviser and later promoted him to General of the Guards on the Left, Grand Herald, and Minister of Ceremonies. He was a quiet man, spoke little, rarely left home, and stayed out of worldly affairs. Both Jiang Wan and Fei Yi held him in high regard. Despite his extensive knowledge, he initially never studied astronomy and rarely voiced his opinions.
Later, the famous scholar Qiao Zhou often consulted him. Du Qiong replied, "Grasping astronomy is incredibly challenging. You need to see it with your own eyes, understand its shape and color, rather than just listening to others. You have to diligently observe day and night to truly understand, and there's always the worry of it getting leaked. It's better to remain ignorant, so I've decided to stop studying." Qiao Zhou then asked, "What did Zhou Zhengjun mean when he believed the Wei Kingdom would rise to power?" Du Qiong replied, "'Wei' is a name of a place, signifying something that towers into the clouds. It's merely a metaphor employed by sages." Qiao Zhou asked again, "Do you have any other unusual insights?" Du Qiong continued, "In ancient times, official titles didn’t include the character 'Cao'; it was only from the Han Dynasty onwards that all official titles incorporated 'Cao', like 'Shucao' and 'Shicao'. This is likely a reflection of heavenly will." Du Qiong lived to be over eighty years old and passed away in the thirteenth year of the Yanxi era. He authored over a hundred thousand words of "Han Shi Zhangju," but he chose not to teach his own son, and no one in the family followed in his scholarly footsteps.
Qiao Zhou was inspired by Du Qiong's words, and he further said, "The 'Spring and Autumn Annals' recorded that Jin Mu Hou named his eldest son Qiu and his younger son Cheng Shi. Cheng Shi said, 'Oh, you named the eldest son Qiu! A harmonious union is called 'Fei,' while a union born of resentment is called 'Qiu.' Now you named the eldest son Qiu, and the younger son is named Cheng Shi. This is the start of trouble, brother; you need to be careful!' And indeed, that turned out to be the case later. Emperor Ling of Han named his two sons Shi Hou and Dong Hou, who both became emperors but were later demoted to marquis, similar to what Cheng Shi said. Liu Bei's name 'Bei' means 'to prepare,' while Liu Shan's name 'Shan' means 'to bestow.' This implies that Liu Bei was ready to pass on his legacy; this is even more significant than the names chosen by Jin Mu Hou and Emperor Ling of Han!" Later, the eunuch Huang Hao gained power. In the fifth year of Jingyao, the big tree in the palace fell unexpectedly. Qiao Zhou was very worried and unable to share his concerns with anyone, so he wrote on a pillar, "When the masses are great, the time has come, all is ready to be bestowed, what can we do about it?" Meaning: when the masses are strong, the world is about to unite, everything is ready to be bestowed, what else can be done? After the fall of Shu Han, everyone believed that Qiao Zhou's words had come true. Qiao Zhou said, "Although these are my own speculations, there are reasons behind them; they are derived from Du Qiong's words, and there's no mystical foresight involved."
Xu Ci, courtesy name Rendu, hailing from Nanyang, was a student of Liu Xi, specialized in the teachings of Zheng Xuan, and had a deep understanding of the I Ching, the Book of Documents, the Three Rites, the Classic of Poetry, and the Analects. During the Jian'an period, he and Xu Jing made their way to Shu from Jiaozhou. At that time, a man named Hu Qian, courtesy name Gongxing, hailed from Wei commandery in Yizhou; his arrival in Yizhou remains unclear. While Hu Qian's scholarship was not particularly deep, he had a wide range of knowledge and a strong memory. He could effortlessly articulate the systems of ancestral rites, funeral ceremonies, and sacrificial rituals with great clarity. After Liu Bei pacified Shu, due to the previous unrest, scholarly pursuits were neglected. Therefore, he collected and organized classics, restructured the academic framework, appointed Xu Ci and Hu Qian as scholars, and tasked Meng Guang, Lai Min, and others with the stewardship of ancient classics. At that time, the Shu Han regime had just been established, and many matters were still in their infancy, so there were often disputes and questions. Xu Ci and Hu Qian engaged in fierce arguments, even refusing to share books, often accusing and attacking each other as a means to assert their superiority. Their self-righteousness and jealousy had escalated to an alarming degree! Liu Bei felt sympathy for their situation, so during a gathering of officials, he had a theater troupe reenact their quarrel, performing their argument. After three rounds of wine, the music played, and everyone enjoyed the performance. At first, they attacked each other verbally, but ultimately resorted to swords and sticks as a serious warning. Hu Qian passed away first, while Xu Ci gradually rose in the Shu Han court, eventually reaching the position of Dachangqiu before his death. His son, Xu Xun, followed in his footsteps, inheriting his scholarly pursuits and later becoming a doctor himself.
Meng Guang, courtesy name Xiaoyu, was a native of Luoyang, Henan, and a relative of the Han Dynasty's Grand Commandant Meng Yu. When Emperor Ling of Han was about to pass away, he held a minor position at the court as an official in the Department of Lectures. After Emperor Xian relocated the capital to Chang'an, he fled to Shu, where he was treated politely by Liu Yan and his son. He was knowledgeable and well-read, particularly fond of the "Records of the Grand Historian," the "Book of Han," and the "Book of Later Han," and had a deep understanding of the old systems of the Han Dynasty. He had a special fondness for the "Gongyang's Annals" and often criticized the "Zuo Zhuan," engaging in heated debates with Lai Min about their differing viewpoints, always getting excited and shouting loudly.
After Liu Bei established a firm foothold in Yizhou, he appointed Meng Guang as a court gentleman to collaborate with Xu Ci and others on system formulation. When Liu Chan became emperor, Meng Guang successively held the positions of Minister of Appointments, Commandant of the Garrison Cavalry, Prefect of Changle, and finally rose to the position of Minister of Agriculture. In the autumn of the ninth year of the Yanxi era, when the court declared a general amnesty, Meng Guang openly criticized the Grand General Fei Yi, saying, "This general amnesty is like a withered tree branch, completely out of step with what a thriving era should look like! The country has declined to its lowest point, and there is no choice but to temporarily resort to this method. Now that the emperor is benevolent and wise, and all officials are diligent, there is no urgent danger that requires frequent use of such extreme measures to pardon the wrongdoers. Moreover, releasing criminals right after catching them is against both natural and human principles. I am old and lacking understanding of statecraft, but personally, I feel that this method is not sustainable in the long run; how can this reflect the court's wisdom?" Fei Yi at the time could only awkwardly apologize and mumble in response.
There are many instances where Meng Guang speaks bluntly and criticizes the current situation, so the powerful ministers are displeased, and his official position has not advanced, as his bluntness often draws criticism. The qualifications of Tai Chang Guang Han Chan, Guanglu Xun He Dong, and others are inferior to Meng Guang's, which is the reason for their higher official positions.
There is a young civil official named Xi Zheng who often visits the famous minister Li Guang. Li Guang asked Xi Zheng what the prince was learning and what his character was like. Xi Zheng replied, "The prince is very filial to his parents, diligent day and night, and very much embodies the qualities of an ancient prince; he is very kind in his words and actions towards the ministers." Li Guang said, "What you said is something that every household will have! What I want to know is, how are the prince's strategies, wisdom, and abilities?" Xi Zheng said, "The prince's way lies in obeying the will of the emperor and doing his best; he cannot act casually, and his wisdom and abilities are kept close to his chest, with strategies decided temporarily based on the situation. How can one possibly know in advance if these qualities are present?" Li Guang felt that Xi Zheng spoke cautiously and did not speak randomly, so he said, "I like to speak the truth, never evade, and often criticize the successes and failures of current affairs, which is why many people dislike me; it seems the emperor is also not fond of my opinions. However, speaking depends on the occasion. Now that the world is not yet stable, wisdom and strategies are most important. Although wisdom and strategies have their natural development laws, they can also be enhanced through effort. Should the prince study diligently like us and wait for others to seek his knowledge? Or should he strive for official positions like those scholars through examinations? What matters most right now is this!" Xi Zheng felt that Li Guang made a lot of sense. Eventually, Li Guang was dismissed from his post over a certain issue and passed away at the age of over ninety.
Lai Min, courtesy name Jingda, was a native of Yiyang Xinye and a descendant of Lai She. His father, Lai Yan, served as the Minister of Works (Sikong) during the Han Dynasty. During the turmoil at the end of the Han Dynasty, Lai Min fled to Jingzhou with his sister. His sister's husband was Huang Wan, who was a nephew of Liu Zhang's grandmother. Therefore, Liu Zhang sent someone to escort Huang Wan's wife, and Lai Min accompanied his sister to Shu, often visiting Liu Zhang as a guest. He was an avid reader of various texts, particularly proficient in the exegesis of the "Cang" and "Ya" sections of the Book of Songs, and was particularly attentive to textual criticism. After Liu Bei pacified Yizhou, he appointed Lai Min as the Chief of the Imperial Academy, and later as the Chief Minister. After Liu Shan ascended the throne, he became General of the Tiger Guards. When Zhuge Liang was stationed in Hanzhong, he invited Lai Min to serve as the Military Libationer and Assistant General, but he was later dismissed due to errors. After Zhuge Liang's death, he returned to Chengdu to serve as the Grand Chamberlain, but was soon dismissed once more. He was promoted several times and achieved the rank of Gentleman of the Palace, but was later demoted due to errors. He was demoted several times due to his careless speech and behavior that did not conform to social norms. At the time, Meng Guang was also criticized for his careless handling of affairs, but his circumstances were somewhat better than Lai Min's. Both of them were respected by the world as scholars of high virtue. Lai Min hailed from a distinguished family in Jingchu and was a former minister of the Eastern Palace, so he received special treatment. Although he was dismissed from office, he was able to make a comeback. Later, Liu Shan appointed him as the General of Prudence, hoping that the dignity of his official position would help him exercise self-restraint. He lived to the age of ninety-seven and passed away during the Jinyao period. His son, Lai Zhong, also well-versed in classical texts, inherited his father's scholarly tradition and served as an advisor to Grand General Jiang Wei, alongside Shangshu Xiang Chong and others. Jiang Wei held him in high regard and appointed him as a military advisor.
Yin Mo, courtesy name Siqian, was from Zitong Fu County. In the Yizhou region, most people admire modern classical studies and do not place much emphasis on the study of annotations. Yin Mo realized this approach was limited, so he traveled to Jingzhou to learn ancient classical texts with Sima Decao, Song Zhongzi, and others. They were all knowledgeable in various classical texts, particularly well-versed in the "Zuo Zhuan." He had read Liu Xin's "Seven Strategies" as well as the annotations by Zheng Zhong, Jia Kui, Chen Yuan, and Fu Qian, but had not studied them in detail. After Liu Bei pacified Yizhou, he appointed Yin Mo as an educational advisor; when the crown prince was established, he appointed him as the crown prince's tutor to teach Liu Shan using the "Zuo Zhuan." After Liu Shan ascended the throne, he was appointed as the Grand Councilor. When Zhuge Liang was stationed in Hanzhong, he invited him to be the Military Sacrificial Officer. After Zhuge Liang's death, he returned to Chengdu and was appointed as the Grand Master of the Palace, and later passed away. His son, Yin Zong, carried on his scholarly legacy and became a Doctor.
Li Zhuan, styled Qin Zhong, was a native of Zitong in Fuling. His father, Li Ren, styled De Xian, went to Jingzhou to study with Yin Mo, who was also from the same county, studying under Sima Hui, Song Zhong, and others. Li Zhuan inherited their studies and also studied with Yin Mo to explore principles of morality, exploring the Five Classics, various philosophical schools, and other disciplines. He also had a wide range of interests in various skills such as arithmetic, divination, medicine, archery, and mechanical production, and he pursued them with great diligence. He initially served as a scribe in the state and later became the historian of the Ministry of Documents. In the first year of Yanxi, the crown prince was established, and Li Zhuan was appointed as the crown prince's adopted son, later promoted to be the crown prince's attendant. He was subsequently promoted to Middle Counselor, Right General, and still served the crown prince. The crown prince highly valued his vast knowledge and talents; however, Li Zhuan was considered frivolous and playful, so people at the time did not regard him highly. He wrote books such as "Ancient Texts of Changes," "Book of Documents," "Classic of Poetry," "Three Rituals," "Zuo Commentary," and "Tai Xuan Zhi Gui," following the teachings of Jia Yi and Ma Rong, which differed from Zheng Xuan's views. Although he had differences with Wang Su's views, he later found that many of their views aligned. During the Jingyao era, Li Zhuan passed away. At that time, there was another scholar from Hanzhong named Chen Shu, styled Shenbo, who was well-versed and authored "Seven Essays on the Explanation of Questions," "Biographies of Eminent Elders," and some other historical records, and eventually served as the governor of three commanderies.
Qiao Zhou, courtesy name Yunnan, was from Xichong, in what is now Brazil. His father, Qiao Shanbing, courtesy name Rongshi, was well-versed in the Book of Documents and knowledgeable in various classical texts, astronomy, and calendrical studies. The local government repeatedly attempted to recruit him for official positions, but he consistently declined. Instead, he chose to remain in his hometown, serving as a teacher and advisor to his peers. Qiao Zhou became an orphan at a young age and lived with his mother and brother. As he grew up, he devoted himself to studying ancient texts. Despite the poverty of his household, he was indifferent to wealth and focused solely on reading the classics, often losing sleep as he read with joy. He immersed himself in the Six Classics and excelled in the art of calligraphy. Although he possessed some knowledge of astronomy, he did not dedicate much effort to studying it. Regarding the writings of various philosophical schools, he did not pay much attention to them and did not read them thoroughly. He stood eight feet tall, had a plain appearance, was honest and straightforward, avoided arguments, yet was very intelligent.
During the Jianxing period, Prime Minister Zhuge Liang served as the Governor of Yizhou and appointed Qiao Zhou as an assistant to promote education. Upon hearing the news of Zhuge Liang's death in enemy territory, Qiao Zhou immediately rushed home to mourn. Later, the court issued a ban on mourning, but Qiao Zhou was able to arrive in time due to his quick response. When General Jiang Wan became the Governor of Yizhou, he reassigned Qiao Zhou to oversee the educational institutions throughout the province.
The emperor appointed a crown prince and made Zhou Xingsi his attendant, later promoting him to be the household manager. At that time, the emperor loved to engage in recreational activities and even expanded the music band. Zhou Xingsi submitted a memorial advising: "When Wang Mang failed, heroes from all over rose up in rebellion, occupying states and counties, wanting to contend for the world. Those talented and wise people were all watching, waiting to see who could become their leader. This isn't just about who holds more power; it's about who has good moral character. At that time, Emperor Gengshi, Gongsun Shu, and others with relatively great power were all indulging in pleasure, completely disregarding the plight of the common people, hunting, eating, drinking, and playing all day long. When Emperor Guangwu just arrived in Hebei, Feng Yi and others advised him: 'You must do what others dare not do.' So Emperor Guangwu worked hard to address injustices, lived frugally, and followed the law in all his actions, thus enabling Emperor Guangwu to triumph over the stronger forces. The northern populace praised him, and his reputation spread throughout the land. Later, Deng Yu followed him from Nanyang; Wu Han and Kou Xun had never even seen Emperor Guangwu, but having heard of his good moral character, they used tactics to mobilize cavalry from Yuyang and Shanggu to welcome him in Guang'a. Others who admired his moral character, like Pi Tong, Geng Chun, Liu Zhi, and even those who came to seek refuge with coffins and children on their backs, were numerous, allowing Emperor Guangwu to defeat Wang Lang, eliminate the Bronze Horse Army, vanquish the Red Eyebrow Army, and ultimately achieve his imperial cause. After arriving in Luoyang, Emperor Guangwu once wanted to go out for a walk; the carriage was ready, but Jin Zhaoqi advised, 'The world is not yet stable; I don't want Your Majesty to keep running around.' Emperor Guangwu immediately returned upon hearing this. Later, when suppressing Wei Xiao, a rebellion broke out in Yingchuan. Emperor Guangwu returned to Luoyang and only sent Kou Xun to suppress the rebellion. Kou Xun said, 'The reason why Yingchuan rebelled is because Your Majesty was on a distant expedition, so those bad people dared to rebel. They do not yet know that Your Majesty has returned; they may not surrender easily. If Your Majesty goes in person, the bandits in Yingchuan will surely surrender immediately.' So Emperor Guangwu went to Yingchuan, and the outcome was indeed as Kou Xun had predicted."
So, if it's not anything particularly urgent, Emperor Guangwu wouldn't even dare to step outside, even for a moment. Even when faced with urgent matters, he would still find ways to keep himself safe. This reflects the benevolent nature of an emperor! So, as noted in the 'Records of the Grand Historian,' the key lies in winning people over with virtue first, as "the people won't support you without reason."
The Han Dynasty is currently experiencing misfortune; the realm is divided into three factions, and those with talent and ambition are all watching! Your Majesty, you are inherently filial, mourning for more than three years, weeping uncontrollably at the mention of the late emperor, even more so than Zeng Can and Min Ziqian! Your Majesty, you honor talented individuals, employ them wisely, and allow them to showcase their abilities, even better than Cheng Wang and Kang Wang. Therefore, with national unity and collective effort, there is so much more I could say. Yet, I humbly implore Your Majesty to take actions that others may shy away from. Those tasked with heavy burdens require the support of many, while those tackling difficult challenges need a variety of effective solutions. Moreover, as the emperor, serving the ancestral temple is not solely for seeking blessings, but also to guide the people to respect the heavens. Nowadays, you do not participate in some sacrificial activities and often go to the garden to play. I am but a simple and unworthy servant, feeling genuinely troubled. How can those entrusted with great responsibilities find time for leisure? The late emperor's wishes remain unfulfilled, and it is not a time for enjoyment. I respectfully urge Your Majesty to curtail the expenditures on court musicians and the harem, retaining only what the late emperor bequeathed, to set a standard of frugality for posterity." Later, Zhou Xingsi was transferred to the position of Zhongsan Daifu and continued to serve the crown prince.
At that time, the nation was embroiled in continuous warfare, and the common folk were enduring great hardship. Duke Zhou and Minister of Personnel Chen Zhi deliberated on the pros and cons. Subsequently, Duke Zhou authored a treatise titled "On National Enmity." In this treatise, he articulated:
Because our country is small and the other country is big, trying to compete for dominance with them has turned us into enemies. Our country has a wise minister who asked a very honest person, "The major affairs of the country are still unsettled, and everyone is very worried. What are the strategies from ancient times for the weak to defeat the strong?" The honest person said, "I heard that a country that is strong but lacks awareness of danger tends to be complacent; a country that is weak but has awareness of danger always thinks about doing well. Complacency leads to chaos, thinking about doing well leads to governance; this is the natural law. So King Wen of Zhou cared for the people and won with the few against the many; Goujian cared for the people and won with the weak against the strong; this is their strategy." The minister said, "In the past, Xiang Yu was strong and the Han Dynasty was weak, and they fought continuously without a moment's peace. But Xiang Yu and the Han Dynasty agreed to a truce with the Hong Canal as the boundary, each side rested their troops and cared for their people; Zhang Liang believed that the people's will had stabilized and was hard to sway, so he pursued Xiang Yu and eventually wiped out the Xiang clan. Must we really follow King Wen of Zhou's example? The other country is currently in the midst of internal turmoil; we can take advantage of this situation, attack its borders, worsen its condition, and let it perish." The honest person said, "During the transition from the Shang Dynasty to the Zhou Dynasty, the princes inherited their thrones, the relationship between rulers and subjects was stable, and the people were accustomed to this system; those with deep roots are hard to uproot, and those occupying advantageous positions are difficult to displace. At that time, even if it was Emperor Gaozu of Han, could he take the world by sword and horse? After the Qin Dynasty abolished the feudal lords and established counties, the people were exhausted by the Qin Dynasty's corvée labor, the world collapsed; some countries changed owners several times a year, some countries changed rulers several times a month, people and animals were in panic, unsure of what to do, so the powerful fought each other, like tigers and wolves tearing each other apart; those who acted quickly gained benefits, while those who acted slowly were swallowed up. Now, both our country and the other country have experienced changes of dynasty; it's not as chaotic as during the fall of the Qin Dynasty, but there is a situation similar to the Six States standing side by side, so we can follow the example of King Wen of Zhou, but it is difficult to follow the example of Emperor Gaozu of Han. Fatigue among the populace will signal unrest; complacency among the elite and oppression among the commoners will lead to collapse. As the saying goes, 'It's better to aim before you shoot than to shoot blindly.' So wise people will not change their minds for small benefits, nor change their plans for slight changes in circumstances. Act when the time is right and strike when the conditions favor us. Therefore, King Tang and King Wu used troops and won victories in one or two battles, all because they valued the toil of the people and judged the situation. If we resort to war and engage in excessive battles, the world will crumble. In case of difficulties, even the smartest among us won't be able to cope. As for those clever schemes, moving freely, riding the wind and breaking the waves, crossing mountains and rivers without boats, that's something only you clever folks can manage; I, as an honest person, cannot.
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Please provide the text you need translated. I haven't received any content for translation. Please provide the text, and I will do my best to translate it into modern colloquial English, sentence by sentence, and divide it according to your requirements. He was later promoted to the position of Minister of Rites, which is the position just below that of the Nine Ministers. Although Zhou Chu did not participate in political affairs, he earned respect for his Confucian values, and people often came to consult him on important matters, to which he always replied based on the classics. Young scholars often sought his advice when they had doubts.
In the winter of the sixth year of Jingyao, the Wei general Deng Ai captured Jiangyou and advanced with unstoppable momentum. The Shu Han court originally thought that the enemy would have difficulty reaching them, so they did not build fortifications or make defensive preparations. When they heard that Deng Ai had entered Yinping, the people panicked and fled into the mountains and wilds, completely out of control. The emperor summoned his ministers to discuss countermeasures, but no effective solutions emerged. Some suggested fleeing to our ally, Eastern Wu, while others proposed fleeing to the seven counties of the south, which had strong defenses. Only Zhou Chu believed, "Throughout history, there has never been a reason for an emperor to seek refuge in another country. If we seek refuge in Eastern Wu, we will surely have to submit to them. Furthermore, with different political systems, strong countries can swallow weaker ones, which is a natural law. From this perspective, Wei can swallow Eastern Wu, but Eastern Wu cannot swallow Wei, which is obvious. It's better to be a strong country that can endure humiliation than to be a weak one facing humiliation. Besides, if we want to flee south, we should plan early to succeed; now that the enemy is closing in, and disaster is upon us, we can't trust the intentions of those schemers! I am afraid that the moment we set off, things could get chaotic, so how can we run to the south?" Some ministers argued against Zhou Chu, saying, "Now that Deng Ai's army is at the gates, they may not accept surrender, what should we do?" Zhou Chu replied, "Eastern Wu has not surrendered to Wei yet; the situation forces us to surrender, and after surrendering, they'll have to treat us with respect. If Your Majesty surrenders to Wei, and Wei does not grant land to Your Majesty, I, Zhou Chu, would be willing to go to the Wei capital myself and argue our case based on ancient principles." No one could find a reason to challenge Zhou Chu.
The emperor was still hesitating whether to escape to the south. Zhou advised him, saying: "Some people are advising Your Majesty to allow the northern army to advance and simply flee to the south. I think this idea is not feasible. Why? The southern territories usually do not pay tribute, and they often rebel. Since Prime Minister Zhuge Liang's southern campaigns and military pressure, they have been forced to comply. Since then, the taxes they submit have been used to supply the army. They must be resentful, which poses a serious threat to the country! Now, if you want to rely on them by fleeing to the south, they will probably rebel again. This is the first point. If the northern army attacks, their aim is not solely to conquer Shu, but if they pursue to the south, they will definitely take advantage of our weakened forces and quickly pursue. This is the second point. After arriving in the south, defending against external enemies while providing for internal needs will be extremely costly. Other places have little income, and the excessive depletion of resources from the southern territories will likely provoke rebellion. This is the third point. Previously, Wang Lang declared himself emperor in Handan, while Emperor Guangwu Liu Xiu was in Xindu, pressured by Wang Lang and wanting to abandon Xindu and flee back to Guanzhong. So, Pi Tong advised him: 'If you flee west back to Guanzhong, the people of Handan will not abandon their families or betray their lord to support you. They will definitely rebel.' Emperor Guangwu listened to him and eventually captured Handan. Now, if you flee south when the northern army arrives, I am worried that what Pi Tong said will happen again. This is the fourth point. I urge Your Majesty to plan ahead to protect your title and lands. If you really flee to the south and surrender only when the situation becomes critical, the consequences could be dire. The Book of Changes states: 'Kang signifies knowing only how to gain and not how to lose, knowing only how to exist and not how to perish; only the sage understands how to gain, lose, exist, and perish, without losing his principles!' This means that the sage understands the mandate of heaven and will not act blindly. Therefore, even if Yao and Shun's own sons were not virtuous, they knew the mandate of heaven and sought suitable successors. Even if their sons were not capable, and disaster had not yet struck, they voluntarily handed over power to others. What about when disaster has already arrived? Thus, as a relative of the Yin Shang king, the Duke of Wei, even while shackled and carrying a jade bi, submitted to King Wu. Did he want to do that? He had no other choice!" Therefore, the emperor ultimately adopted Zhou's strategy. The Liu dynasty thus avoided the danger of extinction, and the people of Shu were spared the suffering of war; all of this was thanks to Zhou.
After listening to Zhou's analysis, the emperor found it reasonable and decided to give up on the plan to flee south, actively responding to the invasion from the north. Zhou's strategy not only salvaged the fate of the Shu Han regime, but also prevented the people from suffering greater hardships. His wisdom and loyalty left a significant mark on history. "He who knows how to win, knows how to lose, knows how to survive, knows how to perish, and never loses his integrity, is he not a sage?" This famous saying from the I Ching has become a wise maxim for future generations. Zhou's advice reflects deep political insight, as well as a profound sense of responsibility towards the country and its people. His loyalty and courage are deserving of admiration by future generations.
During the reign of Jin's Emperor Wen, Zhou was bestowed the title of Yangcheng Tinghou for his significant contributions. Later, he was summoned to the court by a letter from the emperor. When Zhou reached Hanzhong, he fell ill and was unable to travel. In the summer of the second year of the Xianxi era, a man named Wen Li encountered Zhou while returning to Shu from Luoyang. During their conversation, Zhou took a wooden board and wrote a few characters for Wen Li to read: "The noon sun fades, and the moon of the rooster month disappears." "The noon sun" refers to the Sima family, which was the Jin Emperor Wen; "the moon of the rooster month" refers to the eighth month. And sure enough, Emperor Wen of Jin passed away in the eighth month.
After the new emperor of the Jin Dynasty ascended the throne, he issued several edicts urging Zhou to hurry to Luoyang. Despite his illness, Zhou traveled to Luoyang by carriage, arriving in the third year of Taishi. Due to his serious illness, he remained confined to bed, and the court appointed him to the position of cavalry captain. Zhou explained his situation, stating that he had been granted titles without any merit and requested to return his titles and fief, but the court declined his request.
When I was five years old, I served as a county official in my hometown. After finishing my work, I wanted to take a break and go home, so I went to visit Zhou. Zhou told me, "In the past, Confucius lived to be seventy-two, Liu Xiang and Yang Xiong both lived to be seventy-one and then passed away. I am now in my seventies, and I hope to leave a good reputation like Confucius, to be remembered in history like Liu Xiang and Yang Xiong. I'm afraid I won't live to see next year, so we won't see each other again in the future." I felt that Zhou somehow knew his own death was approaching and said this deliberately.
In the autumn of the sixth year after my arrival, I became a Cavalier Attendant, and Zhou was very ill and couldn't take office. He passed away that winter. He wrote many books in his lifetime, such as "Fa Xun," "Discussions on the Five Classics," "Examination of Ancient History," and so on, with over a hundred works to his name. Zhou had three sons, Xi, Xian, and Tong. His youngest son, Tong, admired his father's career, was honest and loyal, earning a recommendation for his filial piety, and was appointed as a magistrate and a stable hand in the Eastern Palace, but he never accepted the positions.
Xi Zheng, styled Lingxian, was from Yanshi in Henan. His grandfather, Xi Jian, served as the Inspector of Yizhou when Emperor Ling of Han was dying, but was later killed by bandits. Amid the chaos in the country, Xi Zheng's father, Xi Yi, remained in Shu. His father served as the Commandant of the Camp under General Meng Da and later surrendered to the Wei kingdom with Meng Da, eventually becoming a historian in the Imperial Library. Xi Zheng was originally named Xi Zuan. When he was young, his father passed away and his mother remarried, leaving him alone. However, he was diligent and had a passion for studying, reading extensively. By the age of twenty, he could write articles. He later became a scribe, then a magistrate, and eventually a court official. He was not particularly concerned with fame or fortune, and especially enjoyed delving into literature. From the writings of historians such as Sima Qian, Wang Bao, Yang Xiong, Ban Gu, Fu Yi, Zhang Heng, and Cai Yong, to the popular articles and comments of the time, he made a concerted effort to seek out and read them all.
He worked in the palace and was neighbors with the eunuch Huang Hao, spending thirty years together, day in and day out. Huang Hao rose from obscurity to a position of immense power. Xie Zheng neither earned Huang Hao's favor nor drew his ire, so he remained a low-ranking official with a mere 600 stones, which helped him steer clear of a lot of trouble. He followed the ancient Confucian tradition of expressing his thoughts in writing, referring to himself as "Shi Ji." His writings built upon Cui Yin's "Da Zhi." In his works, he stated:
Some people criticize me, saying: "I have heard that the events recorded in the past evolve alongside the times, and reputation is born alongside achievements. Therefore, reputation and accomplishments are the things most valued by sages of old. Establishing systems and setting norms will not be established unless the timing is right; spreading a good reputation and being recorded in history will not happen without merit. Reputation must be built on achievements in order to be distinguished, and events must wait for the right time to proceed. When a person dies, their reputation also disappears, which is a disgrace for a gentleman. Therefore, talented people delve into principles and explore subtle intricacies, observe the laws of nature, and investigate the rise and fall of human affairs; eloquent people speak at length, clever people adapt as needed; strategists devise strategies, warriors bravely face enemies; gathering like clouds, spreading like mist, stirring like wind and waves, speeding like lightning; weighing and assessing the situation, using the resources of the world; yielding in minor matters while striving for gains in major ones, prioritizing the public over personal gain; even if there is a slight deviation, one must strive for integrity, ultimately becoming famous and brilliant. Now, three forces are in a standoff, the world remains unstable, the entire country is in turmoil, the people are displaced; this is truly an era of moral decay and hardship! This is the perfect opportunity for sages to save the world and for heroes to make their mark. You possess outstanding talent, noble character, and extensive knowledge; there is no limit to what you can achieve and no knowledge beyond your grasp; you step forward to take on this daunting task, speak confidently in court, wield the power of speech, remain steadfast through multiple challenges, enter and remain committed, thoroughly examine the truths of both past and present, weigh the gains and losses of current affairs. Although occasionally offering a strategy and giving advice, fulfilling your duties and meeting basic needs, you have yet to fully exhaust your loyalty and contribute all your strength, directly participating in governing the nation to benefit the people, making my colleagues famous as a result."
Why not take a moment to slow down, consider a change in direction, live a more stable life, take some time to ponder the meaning of life, choose the right moment to act with care, express your aspirations, ensure your name is remembered for generations, and realize our shared dreams? Doesn't that sound wonderful?
After hearing this, I sighed and said, "Ah, that's a bit too absolute! People's hearts are as different as their faces. Even though you're talented, beautiful, and exceptional, your viewpoint is limited. You can't judge the state of the world by that and figure out the nuances of everything!" Someone overheard and disagreed, shouting back, "What are you talking about! What are you even saying!"
I said, "Yu Shun used 'using his own face as a warning' to admonish himself; Confucius believed that 'pleasing oneself' was the greatest fault. What you said is exactly what I have been thinking about. Let me analyze and explain it to you. Long, long ago, in the chaotic and ignorant era when the universe was still in chaos, the Three Emperors governed by heaven's mandate, and the Five Emperors ruled by inheriting heaven's mandate. During the Xia and Shang dynasties, these histories were recorded in the classics. As the Zhou dynasty declined, the rituals and music fell into disarray, the feudal lords fought for hegemony, and Qin Shi Huang was cruel and tyrannical, conquering all directions. Therefore, villains sprang up like stars in the night sky, and an evil atmosphere prevailed, giving rise to cunning schemes; some masqueraded as righteous to attack the just, some relied on evil to seek glory, some used deceitful means to please the upper class, and some flaunted their skills to boast about themselves; they forsook justice in favor of evil, abandoned righteousness and leaned towards flattery, loyalty lacked fixed standards, and justice had no eternal principles. Therefore, Shang Yang's reform ultimately led to the prevalence of evil; those who advocated justice ultimately failed, Lv Buwei's overwhelming power led to the extinction of his family, and Han Feizi, despite his extraordinary eloquence, was ultimately executed. Why is this? Because they were blinded by self-interest, dazzled by wealth and glory, dressed in gorgeous clothes, riding luxurious chariots, secretly pursuing personal gain, behaving improperly, indulging in desires, indulging in pleasure, acting recklessly, and before they could bask in wealth and glory, they fell into disgrace; before they could enjoy peace, their families were destroyed. Heaven withdrew their vitality, the earth withdrew its nourishment from them, people mourned their deaths, and even the spirits and gods were disgusted by them. They were like the rising sun, shining brightly, but ultimately falling into a deep abyss, full of vitality in the morning, yet turning to dry bones by evening. Therefore, those wise men and virtuous gentlemen always think ahead, fearing disasters and punishments, remaining detached from worldly affairs; they would rather trudge through the mud than pursue worldly fame. Do they despise the monarch, neglect the people, and ignore current affairs? No! The Book of Changes contains the principles of conduct, and the Book of Songs contains many poems praising caution and humility, all of which are revelations from heaven guiding people to do so."
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Next is the second paragraph:
"You see, Yu Shun used 'to heed the lessons of one's ancestors' as a warning, and Confucius used 'to please oneself at the expense of others' as a warning; these are all precious experiences left by ancient sages. The phenomena you just mentioned are precisely because people do not follow these principles, which leads to various tragic occurrences. Therefore, we should always be vigilant, not be misled by immediate interests, adhere to justice and uphold morality; only then can we avoid the path of destruction. 'It's better to drag one's tail in the mud than to seek praise in a corrupt world,' this line of poetry reveals the noble sentiments of virtuous gentlemen; they would rather be unknown than sacrifice their principles for fame and fortune. This is true wisdom and foresight!"
Hello everyone, I come from the Han Dynasty, where ordinary people lived in peace and contentment, politics were clean and clear, and there was a flourishing scene, just like the sunshine in spring shining on the earth. "Bow to the classics, admire the writings of the ancients," we follow the teachings of our ancestors, promote excellent cultural traditions, let the emperor's grace extend to all, and the social atmosphere be simple and beautiful. Each official and subject performed their duties conscientiously. The court humbly accepted advice, officials dared to speak frankly, officials did not seek false fame, and the people lived peacefully. The entire society was filled with positivity and hope, which was truly gratifying!
However, everything has its rise and fall; there will be times of prosperity and times of decline. "Just as the sun has its ups and downs in autumn, and the moon wanes in spring, Xihe passes away and Wangshu is bound, luck is hidden and the spirits are revealed," just like the sun has its phases, and the moon has its phases, the rise and fall of a country also follows a pattern. During the reigns of Emperor Chong and Emperor Zhi of the Han Dynasty, the nation was strong, but it declined during the reigns of Emperor Huan and Emperor Ling, with many heroes and schemers emerging, plotting against each other, leading to chaos and turmoil in the country.
Now, the national strength of our Han Dynasty has risen again, inheriting the grand blueprint of our ancestors, "to uphold the grand principles of our ancestors, to bestow good titles upon scholars." We value talent, promote those with abilities, establish education, educate the people, worship our ancestors, consolidate imperial power, and maintain social order. Although there are still some people with ulterior motives, we believe that as long as we adhere to the principle of "no greed," we can avoid the disaster of greed. Currently, the officials and subjects in the court live in harmony, the people live in peace and contentment, and the national order is well-maintained, just like a well-structured building.
We have many outstanding talents, like Yuan Kai who is talented, like Yan Hui who is benevolent, like Ran Geng and Ji Lu who are good at governance, like Yi Yin and Wang Shu who are loyal and devoted. We learn from their experiences, use various strategies, work diligently for the people, select talents, and who has time to worry about trivial matters? "How can there be time to trim dead leaves and rotten stems among the brambles and filth!"
Alas, I am not very capable; I have been in the court for many years, all thanks to the grace of heaven that has provided for me. I have always thought so in my heart. I love the vast and profound sea, and I also admire the towering Mount Song; hearing the praises of Confucius and experiencing the benefits of education in my hometown feels like a harmonious broth, allowing for both advance and retreat. Therefore, I occasionally dare to offer some suggestions, like a laborer in the market, or a country child reciting poetry on the field path, hoping to bring more blessings to the country and make suggestions. If my suggestions are adopted, I will quietly support it and respond positively; if my suggestions are not adopted, I will hold on to my own ideas and accept my shortcomings. I listen to fate in both advance and retreat, not forcing it, not being hypocritical, going with the flow, being content with fate—what's there to regret? That's why I've been in the court all this time, yet it feels like I don't even exist.
Those people, some are as clear-headed as Qu Yuan, some are as intoxicated as a fisherman; some are as humble and downtrodden as Liu Xiaohui, some are as arrogant and angry as Yi Shu. If my suggestions are adopted, I won’t be complacent; if my suggestions are not adopted, I won’t be discouraged. I won’t be proud or complacent in success, nor terrified in failure; I won’t pander to the powerful for my future, nor will I be cautious to avoid failure; I won’t seek the favor of the powerful for the sake of reputation, nor will I fear being demoted for mistakes. I’m indifferent to how others evaluate, treat, or exclude me, or even how they criticize me honestly. Nine evaluations haven’t altered my nature; this is my steadfastness.
Nowadays, there are countless scholars and talented individuals, just like fish and shrimp hidden in the ocean, birds and beasts gathering in vast forests, too many to count. Moreover, the yang energy is concealed in the leaves of the Tang Dynasty, while the negative energy is manifested in the Shang Dynasty. As long as you pray sincerely, the flood can recede, and as long as you pray for rain devoutly, the dew can nourish the earth. There is a proper way to do things, and there is a time to solve things. I won’t blame fate for my teacher’s lessons; I will do my best, be content, what more is there to say?
My abilities are limited, and the road is rough. I intend to return to my original ambitions, learn the essence of ancient classics, pursue the teachings of Confucius, write some small articles to express my morals, follow the footsteps of the sages, abide by the law, emulate Shu Xiu's leisurely and carefree attitude, celebrate Shu Shi's transcendence, restrain my body and mind, be content with the present, approach future generations with a peaceful mindset, accept a simple life joyfully, embrace the joys within, and avoid leaving regrets in this world. But my heart is not calm enough; I worry that I will fall into a quagmire in the future, so I’ll strive harder, bolster my resolve, and make my voice heard.
In ancient times, Jiufang Gao was an expert in the art of horse appraisal, Qin Ya was skilled at discerning unusual forms; Xue Zhu gained fame for his ability to identify precious jade, and Huliang was renowned for playing musical instruments; the historian of Qi applauded literary works, while the strategist from Chu covertly protected Jingzhou while in enemy territory; Yongmen Zi roamed while playing the qin, and Han Aizi drove a chariot to fame. I truly cannot hold a candle to these individuals, so I can only calmly hold onto my original intention and live quietly.
In the sixth year of Jingyao, the Emperor of Shu listened to Qiao Zhou's advice, sent envoys to surrender to Deng Ai, and the surrender letter was written by him. In the second year of the first month, Zhong Hui rebelled in Chengdu, and the Emperor moved east to Luoyang. At that moment, the situation was extremely chaotic and frantic, and almost all the officials of Shu were unable to follow, leaving his wife and children behind while he followed the Emperor alone with Zhang Tong. The Emperor depended on his counsel to navigate his actions without error. Later, the Emperor lamented, expressing regret that he had come to know him too late. Everyone at that time praised him and conferred upon him the title of Marquis of Guannei. During the Taishi era, he was appointed magistrate of Anyang, and later promoted to the governor of Baxi. In the eighth year of Taishi, the court issued an edict stating, "When he was in Chengdu, he faced adversity yet remained steadfast in his principles, did not violate loyalty and righteousness. After surrendering, he devoted himself entirely to serving the court and achieved remarkable political success, so let him continue to serve as the governor of Baxi." He passed away in the fourth year of the Xianning era. He composed over a hundred poems, essays, and literary works.
According to the commentary: Du Wei is someone who cultivates his character and lives a very tranquil life, not participating in worldly affairs, likely akin to figures like Boyi and Shuqi. Zhou Qun possesses considerable talent, capable of foreseeing certain events; Du Qiong is calm and prudent, embodying the essence of a true scholar. Xu Yun, Meng Zong, Lai Min, and Li Mi are erudite and widely read; Yin Mo has an in-depth understanding of the "Zuo Zhuan," though they may not be renowned for their moral writings, they were all prominent scholars of that era.
Qiao Zhou's literary talent and reasoning are both exceptionally profound; he was a prominent Confucian scholar of his era, somewhat akin to figures like Dong Zhongshu and Yang Xiong. Xi Zheng's writing is ornate, reminiscent of the styles of Zhang Heng and Cai Yong, and his character is also commendable, making him a gentleman worthy of emulation. These two individuals held relatively low-ranking official positions during the Jin Dynasty but gained prominence during the Shu Han period, which is why they are more frequently mentioned in historical texts. “Zhou Qun occupies a celestial position, Du Qiong remains silent and cautious, embodying purity among scholars.” “Qiao Zhou's expressions and reasoning are profound; he is a distinguished scholar of his time, adhering to the standards set by Dong and Yang. Xi Zheng's prose is splendid, coupled with his conduct, he is a gentleman to be emulated.”
