《弘道錄》Vol. 10

The Righteousness of Ruler and Minister

The Imperially Composed Collected Writings (Yuzhi Wenji) contains the "Proclamation to the Central Plains" (Yu Zhongyuan Xi), which states:

Since ancient times, when sovereigns ruled the realm, China occupied the center and governed the barbarians of the four quarters, while the barbarians dwelt on the frontiers and served China. Never has it been heard of that barbarians ruled the realm.

After the fortunes of the Song declined, the Yuan entered the Central Plains as a northern alien people and ruled China. Those who understood affairs and had aspirations often felt this was like having hat and shoes turned upside down. In the later Yuan period and under its successors, the rulers indulged in dissipation and neglect and lost the proper righteousness between ruler and minister. Chancellors monopolized power, the Censorate (the office responsible for oversight) took the opportunity for revenge, and officials oppressed the people with cruelty. The hearts of the people scattered and rebelled, and warfare arose throughout the realm. The dead among the Chinese people lay in heaps of flesh and blood, and the living could hardly keep their families intact. Though this was indeed caused by human affairs, it was also a sign that Heaven had come to despise the virtue of the Yuan and was about to cast it off.

I was originally a commoner, but because the realm was in chaos, I was raised up by the multitude. I led troops across the river and occupied Jinling (present-day Nanjing), a strategically commanding place, and then pacified the south, bringing it entirely under my control. The people's livelihood is settled and grain is abundant, while the soldiers hold their bows and gaze toward the Central Plains. For a long time the Central Plains have lacked a ruler to govern them, and I feel deep concern about this. I reverently accept the mandate bestowed by Heaven and do not dare to rest content. I am preparing to dispatch troops northward to drive out the various barbarian hordes, rescue the people from their suffering, and restore the ceremonies and dignity of the Han officials.

I fear that the people will not understand the principle of submitting to us and will instead regard me as an enemy, taking their families and fleeing north into still deeper suffering. Therefore I first make this known: when the great army arrives, the people should not flee. Our army's commands are strict, and it will not disturb the people in the slightest. Those who submit to me may dwell forever in peace within China; those who turn against me may flee only beyond the frontier. The people of China should by rights be settled by Chinese whom Heaven has ordained. How could barbarians be permitted to rule them?

The Record of Expanding the Way (Hongdao Lu) says:

This is the principle by which my imperial ancestor (referring to the Ming founder, Taizu Zhu Yuanzhang) received the Mandate of Heaven and established order under Heaven. The saying "grounded in one's own person, verified among the common people, examined against the Three Kings without error, established between Heaven and Earth without contradiction, tested against ghosts and spirits without doubt, and awaiting a sage a hundred generations hence without confusion" means that the principle is applied to oneself, verified through the common people, examined against the practices of the ancient sage-kings without fault, set within Heaven and Earth without conflict, tested against the spirits without doubt, and that even a sage a hundred generations later will not be perplexed by it.

Some have compared these words with those of Emperor Gaozu of the Han and claimed that the two agree. The Qin was indeed cruel, but the enfeoffment system that preceded it endured for more than a thousand years, and that was still our China. The lands around Qishan and the Feng River, where King Wen of Zhou rose to power and promoted the teachings of the Zhounan and Zhaonan, were still inhabited by our people. How could this be compared with the Yuan, whose people carried a rank, fetid stench, spoke unintelligible speech, and wore their robes with the left lapel over the right? Even if one says that the Yuan destroyed the six...

The situation in which state decrees restrain the common people while propriety and righteousness decay and human relations fall into disorder is far worse by comparison. Since my Master (Confucius) honored the Huaxia within and distinguished the barbarians without, setting right what had been thrown into disorder, more than two thousand years have passed, and now the great righteousness is once again advanced. Those who read this essay without being moved to solemn reverence, admiration, and praise are, alas, truly rare.

Record of Eminent Ministers

Emperor Taizu of Ming, Zhu Yuanzhang, raised troops in Huaiyou (the region west of the Huai River), taking up the banner of Tang of Shang and King Wu of Zhou, who punished tyrants and rescued the people. Men of insight flocked to him and followed him. The chief ministers who assisted him were all valiant and outstanding men of extraordinary ability. Among them, those who were sincere and loyal, wholeheartedly devoted to their ruler and sheltering the people, were headed by Xu Da, Prince Wuning of Zhongshan. Next came Chang Yuchun, Prince Zhongwu of Kaiping; Li Wenzhong, Prince Wujing of Qiyang; Deng Yu, Prince Wushun of Ninghe; Tang He, Prince Xiangwu of Dong'ou; and Mu Ying, Prince Zhaojing of Qianning.

Minister Peng Shao composed a eulogy for Xu Da:

Heaven favored a wise and enlightened ruler and sent down a worthy and capable minister. He pacified the many contending powers and assisted the Hongwu Emperor. He attacked north of the Yin Mountains and washed away a humiliation of a thousand ages. When he besieged cities, he did not indiscriminately kill the innocent, preserving the people and the storehouses within. The court bestowed titles and fiefs upon him, and he held the lands of Wei. The northern border was therefore secure, and no one dared to insult the realm. His integrity endures like mountains and rivers, never to vanish with the decay of all things.

For Chang Yuchun, the eulogy reads:

He was tall and imposing in appearance, fierce and bold as a tiger. In his early years he relied on exceptional talent and at last submitted to the true sovereign. He swept away the forces of the Han lands and the pseudo-Wu, advanced straight into the region of Yan, and recovered the Central Plains. The court rewarded him with honors and a fief, and he established his headquarters and received his enfeoffment at Ezhu (in the vicinity of present-day Wuchang, Hubei). He was truly a general of dazzling renown and extraordinary valor. Later generations enshrined him in temples, and for a thousand ages he has received sacrifices.

For Li Wenzhong, the eulogy reads:

He came from a family of imperial relatives and meritorious officials and was a hero of his age. He read widely and was also versed in the Six Secret Teachings (an ancient military classic). Clad in armor in battle, his robes were soaked in blood. The former capitals of the Song and Yuan were likewise taken and recovered by him. His fame spread ten thousand li, and his toil and merit were truly great. The court raised him to the rank of Shanggong and enfeoffed him with the land of Cao. After his death he was posthumously made a prince, enshrined in the ancestral temple, and given lavish honors.

For Deng Yu, the eulogy reads:

This Prince of Shun bore himself with lofty spirit and was an outstanding minister. At the outset of the uprising, he assisted his ruler with righteous purpose, and his momentum surpassed the Six Armies, regarding the enemy as nothing. No fortress was too strong for him to take, and no powerful foe was beyond his sweeping. He consoled the people and courteously treated scholars, so that those who came over felt as though reborn. He garrisoned eight prefectures and widely dispensed grace and good faith. If one examines the achievements of the meritorious ministers of the ancient Lingyan Pavilion, he would be fit to stand beside such men as Duke Ezhou Yuchi Jingde and Duke Baozhou Duan Zhixuan.

For Tang He, the eulogy reads:

This Prince Xiang was dignified in bearing. He was an old friend from Pei and a pillar and trusted confidant of his sovereign. He followed his ruler across the Yangtze and marched eastward, swiftly pacifying Ou and Min (present-day southern Zhejiang and Fujian). He conquered stubborn foes and pacified those who submitted, carrying out the policy of comforting the people and punishing the guilty, so that the righteous cause of punishing tyrants and delivering the people was made manifest.

The unification of the realm did indeed depend on the founding generation of meritorious ministers. After his achievements were secured, he relinquished his military command and enjoyed a peaceful old age, and the bond between him and the ruler grew even closer. His merit was enough to rival that of emperors, and Li Shanchang, Deng Yu, and others stood alongside him. The eulogy for Mu Ying reads:

"Ah, Mu Ying, Duke Zhaojing, raised within the palace since childhood, outstanding in wisdom and courage, built his military achievements through his own diligence. He guarded the frontier and shouldered the heavy duty of defending a region. After the southwest was pacified, the descendants of the Yuan imperial house held out behind their treacherous terrain for many years, refusing to submit. When the great army marched out, it was settled in a single battle, and none failed to submit. The court then promptly established a headquarters for him and bestowed upon him a hereditary title."

The Hongdao Lu (Record of Broadening the Way) states: The first to issue the proclamation calling for a campaign against the Central Plains drew the great boundary between Huaxia and the barbarians, according with Heaven's will and the hearts of the people. This was like forming ranks with dignity and raising banners. Next, the eulogies of the Six Kings appeared one after another, like a tiger's roar that raises the wind or a dragon's rising that gathers the clouds. Thus it is said that sounds of the same tone answer one another, and breaths that flow together attract one another.

Mencius said: "Every five hundred years, a true king must arise, and in the interval there must also be men who make their names known to their generation." This was the moment when the realm turned from obstruction to openness, the sun and moon from dimness to brightness, China from turmoil to stability, and the various peoples from confusion to clear distinction. Since Tang, Yu, Xia, Shang, and Zhou, there had never been such great chaos, nor such great order. Therefore these deeds may serve to settle the questions of status and righteousness between ruler and minister. As for the admirable words and good deeds worthy of emulation by later generations, they are arranged in the margins of the chapters.

Duke Wenduan Wang Zhi was solemn by nature, speaking little and smiling rarely, and at home his bearing was austere. Yet in dealing with people he was affable and warm. Learned and quick-witted, he presided several times over the spring examinations (huishi), and the men he selected were the most numerous. He served in the Hanlin Academy for thirty years, reverent and diligent, never slackening. After becoming Grand Steward (Minister of Personnel), he grew even more humble and cautious.

At that time the court stopped having ministers recommend talent and entrusted the task exclusively to the Board of Personnel. Wang Zhi devoted himself to selecting men of ability, trusting and delegating to his subordinates. When censors were sent out on inspection, he too was always careful in choosing their men. From then on, the atmosphere of officialdom became invigorated and orderly. Many praised the appropriateness of his selections, and the custom of scrambling for advancement visibly subsided.

Duke Wen'an Liu once said that Wang Zhi first held posts concerned with literary matters, rising to Academician; then took on governmental affairs, rising to Grand Steward; and finally, recommended for his virtue, served as Preceptor (the official who tutored the sovereign). In all three posts, public opinion held that he was competent, and no one dissented. At the time he was widely known for his vigorous prose and praised for his success in discerning worthy men and promoting outstanding individuals. His composure at court made him a model admired by the officials, comparable to the worthy ministers of antiquity. Even today these deeds may still be recalled and admired, and they will not be forgotten.

Wang Zhongsu Gong Ao (an official of the Ming dynasty, posthumously titled "Zhongsu") was upright and unyielding, incorruptible and frugal, and he conducted affairs in accordance with principle and within the bounds of the law. He would not be careless in anything he did. Whether a matter was large or small, once he had personally experienced it, he never forgot it for the rest of his life. When there was business that needed attention, he would forget about eating and sleeping and often sat up waiting until dawn. He did not remodel his residence. After court, when his public duties were finished, he did not let private matters delay public business. Apart from the first and fifteenth days of each month and the designated festivals, he visited the ancestral hall on schedule and never grew lax about it.

Within his own household he showed no partiality, and those who came to see him privately or offered him gifts and bribes did not dare approach. When the powerful asked him to handle matters on their behalf, he always declined with tact. As a result, people feared him but did not resent him. He encountered many misfortunes, yet he had no other worries, and he did not hold grudges against either benefactors or enemies. He once said, "Is the Ministry of Personnel a place for taking revenge on people?" Li Dawen said that Gao Yao (a legendary wise minister of ancient times) proposed nine virtues, and that the Wang Gong possessed five of them: he remained respectful amid disorder, stayed resolute amid confusion, acted with simplicity and integrity, was upright and sincere, and was steadfast and aligned with righteousness.

Liu Wen'an further said that when Wang Gong governed localities outside the capital, his reputation was established everywhere. In the south, in the regions of Jiang and Guang, he subdued the powerful local families, pacified the area, and comforted the ethnic minorities. In the west, in the Guanzhong and Shaanxi regions, the Qiang and Rong peoples obeyed his commands. In the east, in the Liaodong and Jieshi regions, the leaders of various peoples admired his moral integrity. When northern foreign peoples launched large-scale incursions into the Central Plains, wherever Wang Gong went he stood like a solid barrier. He was summoned to oversee the assessment and selection of officials, and he served through the Jingtai, Tianshun, and Chenghua reigns, and the emperors' trust in him never wavered. This was not only because he had far-reaching plans, but also because he handled affairs thoroughly and left nothing to chance.

Wang Duanyi Gong Shu (an official of the Ming dynasty, posthumously titled "Duanyi") served under five reigns and, with a stern countenance, dared to speak frankly and to distinguish right from wrong. He once served as Prefect of Yangzhou, and the common people erected a stele in his honor to praise his virtue. Later he governed Yunyang. When banditry broke out in Xiangyang, the court summoned him to lead a campaign of suppression, and he killed Liu Qianjin and others. The commanding general wanted to let the troops search the mountains without restraint, but Wang Gong disagreed. Instead, he posted notices to reassure the displaced people and invited them to return to their homes and restore their livelihoods. The local people built a living shrine (a shrine dedicated to a person while still alive) for him and painted his portrait to worship him.

When he served as Governor of Yunnan, the eunuch stationed there secretly bought goods from foreign merchants and made unlimited demands, yet no one dared to question him. Wang Gong pointed out that in the past, the garrison officials in Jiaozhi (roughly present-day northern Vietnam) had not been the right people, which led to the loss of that region. Now, rebellions had broken out in Tengchong and Luchuan, and he feared these developments might be even more serious than those of the past. Within nine months, he submitted twenty memorials in succession, and his reputation for upright and outspoken integrity spread throughout the empire.

Later, when he served as Governor of the Southern Metropolitan Region (Nan Zhili), the eunuch Wang Jing was ordered to travel by post carriage to the southeast to search for rare treasures, and wherever he went, people were terrified. Wang Gong memorialized the throne, arguing that such actions would cost the court the people's support, damage the dignity of the state, disrupt harmony, and invite calamity. The emperor issued an edict to arrest Wang Jing and imprison him, and both inside and outside the court people rejoiced, believing that Wang Gong had the power to turn the situation around. Afterward, Wang Gong was transferred to serve as Minister of War at Nanjing. At that time, Lin Jun, a Vice Director of the Ministry, was arrested and imprisoned for memorializing against the construction of Yongchang Temple, and Wang Gong...

Ma Wensheng, posthumously honored as Duansu, served at court for more than fifty years, devoting himself to the state and never shrinking from danger. He was upright in temperament, spoke little, rarely smiled, and did not pursue ostentation or luxury. Early on, he toured Shanxi and Huguang, and wherever he went he earned a good reputation. After he was promoted to Fujian Surveillance Commissioner, he encountered a garrison commander who was harming the common people, and he punished the man according to law. The people were grateful for his kindness, and songs in his praise spread throughout the region.

When the Tuyi Man rebelled at Guyuan, Ma Wensheng, serving as Censor-in-Chief, captured their leader alive. At that time, roving bandits rose up on all sides. Li Xuzi of Hanzhong, Huo Xie'er of Tongguan, and Wang Biao of Mancheng each gathered followers to plunder, killed government troops, and displayed fierce momentum. Ma Wensheng subdued each of them through strategy.

Later, he was placed in charge of military affairs in the Three Frontiers. When northern enemy forces pushed deep into the border, he ordered the various armies to assemble and set an ambush at Tangyang Ridge. When the enemy arrived, they fell into the trap, and many were captured or killed. As a result, Tangyang Ridge was renamed "Slope of Victory." When he was promoted to Vice Minister of War, Liaodong was facing unrest, and because he was familiar with military affairs, the court sent him to organize its defense. He devised the "Five Flowers Camp" and the "Eight Formations" diagrams to train the soldiers, and he memorialized fifteen proposals for border defense, all of which suited the practical needs of the time. As a result, the border troubles were brought to an end.

When the Jianzhou Jurchens rebelled against imperial authority, Ma Wensheng was sent to Liaodong once more. At that time, Censor-in-Chief Chen Yue wished to lure and kill envoys of minority peoples who had come to present tribute, in order to conceal his own failings. The eunuch Wang Zhi, relying on his favor and seeking merit through his power, secretly supported Chen Yue's scheme. Ma Wensheng would not bow and scrape before Wang Zhi or his attendants. Chen Yue therefore bribed Wang Zhi with large sums of gold and slandered Ma Wensheng. After Wang Zhi returned to the capital, he falsely reported that Ma Wensheng had provoked border incidents on his own initiative. Ma Wensheng was thus found guilty and demoted to garrison duty on the frontier. After Wang Zhi fell from favor, the emperor issued an edict recalling Ma Wensheng to pacify Liaodong once more. In all, he went to Liaodong three times, and on each occasion he achieved notable merit. The people of Liaodong remember him to this day.

Later, Ma Wensheng was promoted to Minister of War. When Hami repeatedly rebelled, he argued that if the court only extended favor without restraining them with authority, the rebels would never learn to fear. The emperor ordered Peng Qing, Deputy Regional Commander of Suzhou, to lead Han and non-Han troops in a surprise attack that defeated the rebel forces, greatly boosting the prestige of the army. Ahei Ma, because of...

He feared the majesty of the court, and after repenting he sent envoys to present tribute, bringing the golden seal of Shanba [The original text is illegible at this point, and the specific referent cannot be determined].

The Western Regions chieftain Huosai (leader) gathered his followers and invaded Datong with fierce momentum, so the capital was placed under martial law.

The emperor personally received him in the inner palace and asked about plans for defense and offense. He then recommended Duke Baoguo Zhu Hui and others to reorganize the official troops, and ordered the border garrisons to scout enemy movements carefully and repair their weapons and equipment. When the enemy learned that defenses were in place, they immediately withdrew far away. Afterward, he was transferred to the post of Minister of Personnel.

In the Hongzhi era, Emperor Xiao received him in the warm pavilion and told him to his face that all national affairs throughout the realm could be entrusted to him for examination and oversight. The emperor also ordered eunuchs to help him down the steps. That year, the court carried out a large-scale evaluation of officials in all provinces, dismissing more than a thousand who were unqualified, and no one raised an objection. After the Zhengde era began, he earnestly requested to resign. From the time he left, the climate of government changed, and the standards for promoting and demoting officials could no longer be upheld.

Duke Zhongding Han had a towering, upright bearing and a dignified, gentle manner, as though these were innate. Added to this was his diligent effort at self-cultivation. From Supervising Secretary and Drafter to the heads of local administrations and officials of the central ministries and yamens, his service spanned more than forty years. He served under three reigns and was favored by successive emperors. Day and night he thought of repaying their grace, working diligently and exhausting his strength to be loyal to the state. When he served as Minister of Revenue, he presented seven proposals for correcting abuses. First, eliminate the malpractices in the kaizhong salt certificate system (a system of exchanging grain for salt certificates). Second, rectify the smuggling of private salt. Third, rectify the sale of government salt at low prices. Fourth, rectify the abuses of buying back leftover salt. Fifth, rectify the concealment of leftover salt in shipments. Sixth, rectify the selling of salt across borders. Seventh, rectify the laxity of the salt transport commissions (the agencies that managed the salt trade). His analysis struck at the heart of the problems, so the abuses that had accumulated over several decades were cleared away, and both public and private interests found it convenient.

At that time, the military situation in the Xuanfu and Datong regions was extremely urgent, and the court urgently needed to raise supplies. Moreover, the great funeral and the great wedding were held in quick succession, and the expenses for rewards to the palace, the inner and outer courts, the various princely residences, and the border regions were enormous. He devoted himself to planning, arranging supplies according to the relative urgency of each matter, and helped the court get through the crisis.

Later, Liu Jin relied on his former favor with the emperor to deceive the sovereign and tried in every way to confuse him. The emperor often lost track of day and night and indulged himself without restraint. Liu Jin therefore seized power, meted out rewards and punishments at will, and his arrogance grew so great that the scholar-officials trembled, and most of them thought only of protecting themselves and avoiding disaster. Duke Han, remembering Emperor Xiao and deeply worried for the state and the altars of soil and grain, took the lead in uniting officials from the prefectures, ministries, offices, and censorial bureaux. They knelt at the palace gate to submit a memorial exposing Liu Jin's crimes, and then wept as they begged that he be punished according to law. He held fast to the correct path, and as a result was killed. His uprightness and integrity greatly inspired the court and the realm.

Grand Secretary Liu Jian once said: "For a hundred and fifty years the state has nurtured scholars, and at that moment, the only one it produced was Han Gui..."

Men of the Way

Liu Daxia, posthumously Duke Zhongxuan, enjoyed great favor with the emperor. During the Hongzhi reign he served as Minister of War, while Dai Shan served as Censor-in-Chief of the Left.

When Emperor Xiaozong handled major affairs of state, he often summoned the two men to discuss them face to face. He said, "There are some matters I consider improper and wish to consult you about. There are others that lie outside your duties, so I set them aside. From now on, whenever something should be carried out or abolished, you may write it on a jietie (a slip of paper recording the content of the report), seal it, and present it to me in secret."

Liu Daxia replied, "Your servant does not dare to do this."

The emperor asked, "Why not?"

Liu Daxia said, "The affair of Li Ziseng of the previous dynasty may serve as a warning."

The emperor said, "When I discuss affairs of state with you, how can you compare it to Li Ziseng's private dealings, fraud, and harm to others?"

Liu Daxia replied, "When ministers report by jietie and the court acts by jietie, the practice is not far from the earlier custom of bypassing formal procedure and secretly issuing brush-written edicts (edicts issued without the normal official documentary process). Today we should take as our model the ancient sovereigns of distant times and the ancestors of this dynasty. Major matters should be handed to the various ministries and boards, and affairs of the palace should be referred to the Grand Secretariat for consultation. That would suffice. If jietie were used for a long time, both superiors and subordinates would suffer abuses, and it could never become a system for later generations. Your servant does not dare to comply."

The emperor praised him for speaking well.

Liu Daxia once wrote to Wu Tingju: "The principle of holding office lies first in rectifying oneself. To rectify oneself means not only refraining from greed for profit but also keeping far from the pursuit of fame. If one deliberately seeks a good name, then whatever one does will be done with an aim in view. This is exactly what the Cheng brothers meant when they said, 'Officials today all act for themselves.' Once this happens, it becomes very difficult to make government work well, to bring peace to the people, and to achieve merit in assisting the governance of the realm. I hope you will consider this carefully and examine yourself. In serving superiors and governing subordinates, sincerity should be the foremost principle, and one should treat people with generosity. Sincerity naturally moves others, and generosity allows one to perceive the feelings of those above and below. Once you understand their feelings and win their trust, there will be no one you cannot manage and no affair you cannot accomplish."

Dai Shan, posthumously Duke Gongjian, was gentle, sincere, and steadfast in character, and did not readily go along with others. He was open and candid, without guile. After he became Censor-in-Chief of the Left, he grew even more prudent and self-disciplined, devoting himself to upholding official decorum and discipline. Even minor documents were certain to be carefully checked. He once joined the Ministry of Personnel in reviewing the capital officials, and twice reviewed the officials of the entire realm.

In the yichou year of the Hongzhi reign (the second year of Hongzhi, 1505), Dai Shan and Liu Daxia had an audience with the emperor. When their discussion was concluded, the emperor ordered an attendant eunuch to bring out two ingots of silver and bestow them upon the two men. He said, "I have heard that at the time of audiences, some civil officials, to avoid suspicion, shut their gates and receive no visitors. For men like you, even if you open your doors to guests, who would think you accept bribes? I……"

The Emperor personally knew his character, which was why he granted this favor. He also ordered Zhang not to come to court to express his thanks, for fear that other ministers, on learning of it, would inevitably feel shame and apprehension. Later, when the Emperor personally heard major cases, the responsible officials were greatly alarmed, but Zhang answered calmly and could often offer explanations that resolved matters. The Emperor's anger dissipated at once. Knowing Zhang to be incorruptible and prudent, the Emperor questioned him face to face whenever he reported affairs at court, and they would talk at length. Such was the trust he received.

Zhang Fuhua, posthumously Duke Jiansu, had a dignified and composed bearing and seldom joked or laughed. He carried out public duties and upheld the law, and in his time enjoyed great renown. He distinguished righteousness from private gain as clearly as black from white. When faced with matters he could not accommodate, he would not comply against his judgment, and whether he advanced or retreated, gained or lost, his resolve was never shaken. Early in his career, when he served as Shuji Shi (Bachelor of Literary Studies), Li Wenda and Peng Wenxian wished to keep him in the Hanlin Academy, but Zhang and Liu Dongshan firmly declined and did not accept. Later, all of them became famous ministers of their age through their administrative talents.

It is commonly assumed that scholars of incorruptible reputation tend to dislike managing grain, finance, and revenue. Zhang, however, twice oversaw fiscal affairs and managed both times with abundance and propriety, while his integrity was as pure as ice and jade, as though it could reach the spirits above. He was gentle and refined yet did not follow the crowd; he was upright and resolute yet not harsh. He did not carry personal likes, dislikes, joys, or angers into public business. His thinking was proper, his conduct cautious, and his temperament calm and rigorous. Those who were greedy, cruel, or deceitful would naturally reform upon meeting him. His incorruptibility, ability, and impartial decisiveness were rooted in his nature and arose from within, and they were further enriched by literary learning. Thus his talents and aspirations took concrete form in governance, harmonious and pure, leaving no trace, and they endured without change. This is what is meant by a person capable of bearing great responsibility.

When Zhang served as Zuo Duyushi (Censor-in-Chief), he petitioned for a strict prohibition throughout the realm against officials' corruption, cruelty, and scheming for advancement. When the court deliberated a major case in which a favored powerful minister was found guilty under the law, some argued for leniency, but Zhang insisted otherwise, and the case was ultimately judged by the heavier opinion. On his deathbed he left a final testament and instructed his family not to let unrighteous wealth bring trouble upon their descendants. This shows that his integrity remained unbroken to the end of his life.

The compiler of the Hongdao Lu remarks: In observing Duke Wenduan and the ministers after him, I find that their standards and demeanor were often alike, and their offices, salaries, reputations, and lifespans were broadly similar as well. In studying these matters, I recall Li Xianji's words: "In the institutions of the state, the highest civil post is the Minister of one of the Six Boards, whose dignity is like the Northern Dipper. Heaven produces talent regardless of origin, and one who can coordinate affairs of state with loyalty and sincerity may shoulder great responsibility. When Emperor Taizong campaigned to the north, he entrusted the great affairs of state to the Three Yangs, who assisted the government, worked together to achieve merit, and brought the censorate and the ministries gradually to peace. When the sovereign is at ease and the ministers toil, this is one who assists the sovereign in Heaven's place."

The Yingzong emperor's favor toward Duke Wenda may roughly be compared with Tang Taizong's favor toward Ma Zhou. Yang Yiqing and Yang Tinghe, through secret memorials and planning and through open administration, achieved remarkable accomplishments...

In handling complicated administrative affairs, he was always exact and thorough, and the political climate at court changed several times. During the Chenghua reign, Wang Shu of Sanyuan, Wang Hong of Hezhou, Qin Hong of Shanxian, and Huang Fu of Fengqiu came to prominence one after another. In everyday matters they were as steady as mountains, and when they acted, they moved swiftly and decisively. In major affairs they made firm decisions, and in minor ones they showed tolerance. Against treacherous favorites at court, they urged severe punishment and even asked the emperor to have them executed, so that those who saw them feared them, and those who heard that they were pursuing someone were struck with dread. Were they people who could be moved by life and death, fortune and misfortune, wealth and honor?

Yet compared with the era before Dashun, the climate had already changed. Was this because the circumstances of the times and their offices differed, or because the powers entrusted to them differed? During the Hongzhi reign, Liu Daxia of Huating, Han Wen of Hongdong, Ma Wensheng of Junyang, Xu Jin of Lingbao, Zhou Jing of Yangqu, Geng Yu of Lushi, Ni Yue of Jinling, and Zhang Fuhua of Anfu were all called famous ministers. They aimed to adopt sound opinions and handled affairs with care and thoroughness. As long as a matter was accomplished, they did not mind if it involved some compromise. The political climate changed once more. Although they did not display the traces of their actions, they still took the correction of abuses and the upholding of righteousness as their standards. This, perhaps, was also the result of the times.

Since remonstrance officials were able to voice their views, criticize and praise, and influence the promotion and demotion of officials, the momentum of court ministers gradually grew, while the high ministers instead became more cautious and humble. Since the Zhengde reign, the climate had steadily declined and was hardly worth praising. Some men, having gained a little favor and acclaim, rushed to erect shrines and monuments for themselves, sought eulogies and laudatory inscriptions, and had their writings printed and carved in stone, fearing their reputations would not be passed down to later generations. Once such a mindset took root, cleverness followed, and their words aimed only at smooth evasion and concealment. This was another change, and it can indeed serve as a substantive point of discussion.

Gu Zuo, the Censor-in-Chief, was upright in temperament, held firmly to the law, and was unyielding. He recommended honest people, detested the wicked and sycophantic, and both officials and commoners respected and obeyed him. When he served as Governor of Yingtian Prefecture, powerful nobles and imperial relatives curbed their conduct because of him, and his achievements and reputation became prominent. People compared him to Lord Xiao Bao (Bao Zheng). The Xuanzong emperor once asked his ministers who was suitable to oversee censorial and judicial affairs. Yang Shiqi replied, "Gu Zuo, Director of the Office of Transmission, is incorruptible and fair and has prestige. When he served as a censor or as an official of the Surveillance Commission, his performance was especially outstanding." Yang Rong said, "When he served as Governor of the Capital Region, his administration was clear and long-standing abuses were eliminated." The emperor was pleased and promoted him to Right Censor-in-Chief. Gu Zuo enforced the law strictly and memorialized to dismiss more than twenty officials who were unfit for their posts, and even minor clerks and soldiers trembled before him. He never carelessly commented on the merits or faults of others. Each morning and evening, when he rested briefly in the East Office, he was always alone.

He did not sit together with the various officials in the small side chamber except when handling official business. Although he enjoyed the favor of the sovereign and held a prominent position, he truly possessed a dignity that inspired awe and subdued the lawless.

Qin Hong (Duke Xiangyi, a Ming minister posthumously honored with the title "Xiangyi") was upright, resolute, incorruptible, and forthright, and he had long enjoyed great prestige. When he served as a censor, he spoke with eloquence, fulfilled his duties conscientiously, and displayed a fine bearing. Later, while serving as Governor of Shaanxi, he found that the officers of the Qin Prince's household were behaving arrogantly and that the common people suffered greatly from them. Qin Hong had all of them arrested and punished without any leniency. The Qin Prince could not tolerate this, and so he submitted a memorial falsely accusing Qin Hong of oppressing the people and deceiving the court. Emperor Xianzong was enraged, had Qin Hong seized and imprisoned in the Jinyiwei (Embroidered-Uniform Guard) prison, and dispatched the eunuch Shang Heng to search his household property. They found only a bolt of yellow silk and a few old garments. After Shang Heng reported back, the Emperor sighed in admiration for a long time, issued an edict releasing Qin Hong, and bestowed upon him ten thousand strings of paper money to commend his incorruptibility.

Later, Qin Hong was transferred to Governor of Henan. At that time the powerful eunuch Wang Zhi also came to Henan on an errand. Wang Zhi arbitrarily wielded power, and his influence was dazzling. The other governors, when they met him, often yielded and deferred to him, but Qin Hong alone received him as an equal and would not submit. Wang Zhi respected him for this and did not hold it against him. After Wang Zhi returned to the capital, when the Emperor asked whether the provincial governors were capable, Wang Zhi praised Qin Hong alone. Qin Hong later became Left Censor-in-Chief, and his bearing grew even more stern. People said he had the demeanor of Gu Zuo.

Minister Wang Hong was naturally upright and resolute, and he would never bring himself to go along with others against his convictions. When he served as a Scrutinizing Secretary (Gei Shizhong), the Zhengtong Yisi Incident of 1449 occurred, when Emperor Yingzong was captured by the Oirats. Wang Zhen had monopolized power to the ruin of the state, the Emperor had left the capital on campaign, and the court was briefly governed by the Prince of Cheng. When the Prince of Cheng presided over court at the Meridian Gate, the officials listed the crimes of the treacherous ministers, but Ma Shun, Commander of the Jinyiwei, stood by and rebuked the officials, ordering them to withdraw. Wang Hong immediately stood up, seized Ma Shun by the head, and said, "This man is precisely the treacherous minister who must be eliminated!" After the Prince of Cheng withdrew from court, the officials surrounded Ma Shun and beat him with their fists until he died. Later, when enemy forces invaded and pressed close to the capital, the court ordered Wang Hong to lead the troops in resistance. He immediately donned his armor and galloped to the army, and the orders he issued and the deployments he made all accorded with the demands of the moment. He eventually rose to the rank of Minister of War.

Minister Huang Fu was upright and incorruptible, and he spoke out boldly and forthrightly when confronting matters, with a solemn expression and an unwavering stance. He did not hesitate even when his stance seriously offended powerful nobles. Difficult tasks that others avoided, he took on resolutely. When he served as a Secretary (Langzhong), people already called him "Hard Yellow" (Yinghuang), a play on his name that described his unyielding temperament. Later he served as Provincial Administration Commissioner of Hunan and Hubei. The monk Jixiao used sorcery to flatter the Emperor, gained access to him, and interfered in affairs within the palace. Jixiao claimed he was returning home to sweep his ancestors' graves, but in truth he intended to flee. Huang Fu therefore ordered the Wuchang prefecture to find a way to detain him. Before long Jixiao was indeed exposed, and he was placed in a prison cart and transported to the capital for execution. Afterward Huang Fu became Left Censor-in-Chief, strictly screened the censors, and assigned posts according to each person's ability……

Regarding the selection of personnel, Xuan Gong Ji once stated at court: "In appointing officials, what matters most is choosing the right person. How could length of service or seniority be the purpose of establishing offices?" His memorials, his administrative accomplishments, and the poems and essays he wrote were all discarded and not preserved.

An old manuscript on salt from Jiangnan records that the people suffered greatly from monopolistic salt trading and layers of exploitation. When Xuan Gong Ji served as Minister of Revenue, he set out in detail the advantages and drawbacks of commuting the salt tax into payment in silver, and he submitted this proposal to the court. Afterward, the people found the method convenient, and they still benefit from it today. The last few sentences of this passage appear to contain textual errors, and their meaning is difficult to determine with certainty.

When Xuan Ji was Censor, he was already known for keeping himself upright and incorruptible. As Provincial Judicial Commissioner, he wore a cloth robe and ate coarse food, and many of his colleagues could not endure such austerity. After his promotion to Censor-in-Chief, his integrity became even stricter. Each year at the festivals, he went to the Ministry of Rites in Nanjing to present congratulatory memorials. On arrival, he would stay alone in a single room, dismiss his attendants and remove the lamps and candles, and sit upright in his court robes without speaking a word. He would not leave until the drums sounded and the ceremony was about to begin. After the rites were complete, he took leave of no one and returned by sedan chair. His outstanding integrity over his lifetime seems to survive only in the official records he left behind. Occasionally he had his subordinates copy several dozen volumes of these records, intending to leave them as evidence for later generations.

Yang Jizong, Censor-in-Chief, was upright by nature, and his words and conduct set him apart from others. When he first served as Vice Director in the Board of Punishments, he saw that some serious criminals held in prison were kept in shackles for years, and many died from the filth of their confinement. Thereafter, each time he inspected the prisons, he provided food and drink to the prisoners and ordered that they be allowed to wash and groom themselves once every three days, and as a result he saved many lives.

Duke Wang Zhongsu recommended him for appointment as Prefect of Jiaxing. During his tenure he took only one elderly servant with him, and his daily life was as simple as that of a traveler staying temporarily at an inn. After nine years in office, he was promoted to Provincial Judicial Commissioner of Zhejiang, where he reformed the law and discipline, so that the government's order was for a time restored. In the past, the supplies required by every yamen were provided by subordinates, and the provisions for the Garrison Eunuch were especially extravagant. He abolished all of these practices. The soldiers and people loved him as they would their own parents, and the officials feared him as they would a deity.

Not long after, he was promoted to Censor-in-Chief and served as Governor of the Shuntian Prefecture. Many of the imperial in-laws and eunuchs had seized the farmland of commoners, and he ordered that all such land be returned to the people, which caused the powerful to curb their conduct. He delighted in doing good and hated evil by nature. He never forced himself to agree with others in order to please them, and so people also feared his upright sternness. As for his great loyalty and filial piety and the eloquence of his views, even ordinary people and children knew of his reputation.

The Record comments: Confucius said, "I have never seen a truly unyielding person." He also said, "Shen Cheng has desires; how could he be unyielding?" Those who explain this remark say that a person with desires cannot easily be unyielding, and that a truly unyielding person does not bend.

Should not such a worthy official as yourself count as one of these men? The sun hangs high and shines everywhere. Evil, falsehood, and unrighteous airs are cleared away and blocked, and a vast, bright vital energy fills the space between heaven and earth. Is there no one between heaven and earth who is utterly upright and strong, who nourishes himself with a righteous heart and cannot be harmed? For this reason, he is able to hold firmly to righteousness and the Way, with no trace of flagging, timidity, or self-interest. Ah, how grand and admirable!

Li Shimin, the Duke Wenyi of Li, had great ambitions even in his youth. He studied diligently and probed deeply into the profound principles of human nature, destiny, and virtue. At first he served as an Investigating Secretary in the Board of Punishments, and later he was transferred to be Reader in the Hanlin Academy. In the nineteenth year of the Yongle reign, the three great halls of the imperial palace were struck by disaster, and the emperor issued an edict soliciting frank advice. Li Shimian presented fifteen matters, each of which hit directly at the abuses of the time. The emperor approved fourteen of them and ordered them put into effect.

After the Hongxi era began, Li Shimian again memorialized the throne twice, criticizing policies that defied reason, and he also remonstrated with the emperor in person. The emperor flew into a rage and ordered armed guards to beat him with gold-tipped clubs. They struck him sixteen or seventeen times and broke three of his ribs. When Li Shimian was dragged out, he could no longer speak. Not long afterward, he was reassigned as a censor and ordered to interrogate prisoners every day. He nonetheless persisted in submitting memorials on state affairs. Each time he wrote one chapter, and only after the third submission did the emperor hand him over to the Embroidered Uniform Guard for imprisonment.

Earlier, his broken ribs had bent inward, and the fractures had not knit together. The physicians propped up the broken bones with splints, and afterward the bones suddenly joined on their own. People believed that his loyalty had moved Heaven. He lay ill for one month and then recovered.

In the winter of the first year of the Xuande reign, the emperor made a tour to Wansui Mountain and summoned Li Shimian to ask him why he had angered the late emperor. The emperor pressed him with several questions in succession before he began to explain. When he reached the sixth matter, he paused briefly. The emperor said, "What else is there? Why don't you speak?" Li Shimian replied, "Your Majesty's majesty is profound and weighty, and this minister cannot recall the details." The emperor smiled and said, "You simply find it hard to bring yourself to say it. Do you still have your memorial draft?" Li Shimian replied, "I burned it already." The emperor then pardoned him.

Liu Qiu, the Duke Zhongmin of Liu, served during the Zhengtong era as a lecturer at the imperial classics seminar of the Hanlin Academy, responsible for explaining the classics to the emperor, and he guided and enlightened the sovereign with □□□□. His discourse was spirited and forthright, he did not attach himself to powerful nobles, and his daily anxiety over the state of affairs was extremely urgent.

At that time, the northern peoples repeatedly came to present tribute, and Liu Qiu was deeply troubled by this. Soon afterward, the situation at Luchuan became unstable. Wang Zhen had just gained control of state power, and he launched a large-scale military campaign out of private grievance. Liu Qiu memorialized the throne, urging that military action and the establishment of garrison farms be halted and that those who surrendered be pacified and welcomed. He also argued that the court should devote its main energy to defense of the northwest, to guard against foreign enemies.

Later, Luchuan rebelled again, and the court once more sent troops to attack it. Liu Qiu again presented ten matters, one of which pointed out: "Your Majesty should personally handle the affairs of government, and authority must not be allowed to slip downward." When Wang Zhen read the memorial, he flew into a rage and wanted to frame Liu Qiu, but he could not find an opportunity.

In the meantime, Dong Lin submitted a memorial stating his willingness to serve as Minister of Ceremonies (Taichang Qing, the official in charge of sacrificial rites), and this offended Wang Zhen. Wang Zhen ordered Ma Shun, commander of the Embroidered Uniform Guard (Jinyiwei, the Ming secret police responsible for surveillance and interrogation), to pursue the matter thoroughly. Ma Shun claimed that Zhong Tong had schemed on Dong Lin's behalf and falsely charged that the two had formed a faction. Zhong Tong was dragged out in front of the emperor and died in the Embroidered Uniform Guard's prison.

Zhong Gongmin Gong (Zhong Tong, posthumous title "Gongmin") was appointed Censor (jiancha yushi) during the Jingtai reign. Earlier, during the Zhengtong reign, the heir apparent had already been established, but by this time some proposed replacing him. Zhong Tong was deeply indignant at such talk. He was willing to emulate the loyalty of Di Liangong (Di Renjie of the Tang dynasty), accept punishment like that of Bi Gan (a loyal minister killed for remonstrating directly during the reign of the Shang tyrant Zhou), and felt no regret. His words and demeanor were grave, and as he spoke he wept. In essence, he argued that the foundation of the state's ancestral temples and altars lay in the heir's position, which should be restored at once without delay. He then laid out a range of abuses in government, which deeply angered the emperor. He was imprisoned in the Embroidered Uniform Guard's prison and died there.

The compiler of the Hongdao Lu (Record of Broadening the Way) comments that these three gentlemen (referring to the loyal ministers mentioned above) shared one mind and one virtue. Some died, and some did not. Those who died achieved their integrity in a single moment, yet their spirits roamed across heaven and earth and the eight directions, rivaling the sun and moon and adding luster to the world. Those who survived were protected by divine beings and had ghostly powers drive away calamity on their behalf, so their flaws were concealed, much as a small blemish on fine jade is covered. Before long, the court bestowed honors and commendations upon them. This could never be compared to the fate of those who died in obscurity and became vengeful ghosts or drought demons (beings that harm people). All of them are sufficient to stand as glory for ten thousand generations.

Yu Qian Su Min Gong (Yu Qian, posthumous title "Sumin") harbored great ambition from a young age. In his early twenties he passed the palace examination and was appointed as an Imperial Censor. He carried himself with dignity and dared to speak plainly. He was later promoted over several ranks to Vice Minister of War, at only thirty years old. He served as Governor (xunfu) in Henan and Shanxi for eighteen years in total before returning to the capital to take charge of the Ministry of War. In the year jisi of the Zhengtong reign (1449), the Mongol leader Esen of the north invaded. At that time, the eunuch Wang Zhen held sole power and persuaded the emperor to lead the campaign in person. Yu Qian and Minister Kuang Ye requested that the emperor remain in the capital, but the emperor refused. The imperial army reached Langshan, and at Tumu Fortress, which was hastily prepared and undefended, enemy cavalry suddenly attacked. The royal army was routed, the emperor was taken captive to the north, and the capital was thrown into great alarm.

Yu Qian was then guarding the capital. When he heard the news, he wept bitterly. Empress Dowager Sheng Lie (the Sun Empress Dowager), aware of his reputation, appointed him Minister of War. At the time, the elite troops of the three great garrison armies of the capital had all been selected for the campaign, and only the old and weak remained. For a time the people were restless and affairs were chaotic. Yu Qian devoted himself wholeheartedly to planning and strategy. The capital, where a million people lived, along with the ancestral temples and altars of successive dynasties, were all stabilized through his efforts. He supported Emperor Jing (the Jingtai Emperor) and respectfully honored the Yingzong emperor as Retired Emperor. From then on, the people of the realm came to know that they had a sovereign. The roads to the north and south were opened, tribute missions from all quarters arrived, and the weapons and defensive equipment were ready within a month, restoring the army's morale.

After the people's spirits were steadied, the situation finally settled. The eunuch Xi Ning had surrendered to Esen and then served him, telling him everything about the capital's affairs, both large and small, and guiding his forces. Esen took the emperor hostage and marched straight for Zijing Pass (a stronghold west of the capital). The capital was placed under martial law, and many people fled south with their families.

At that time, Xu Cheng, a Lecturer-in-Waiting (a court title), falsely claimed that he had read omens in the heavens and urged that the capital be moved south. Yu Qian wept openly at court and spoke out directly against the proposal: "The capital is the foundation of the realm. The ancestral temples, where the imperial ancestors are honored, and the imperial mausoleums are both here, as are the hundred officials and the common people. The state treasury and granaries are fully stocked here. Once we move, we will lose the whole momentum of our position. The lesson of the Song's southward flight is warning enough."

Yu Qian therefore insisted on holding the capital. He selected trusted men and senior officials from among the imperial relatives and placed them to strengthen the guard around the palace city. He appointed capable men of ambition and integrity, and ordered the Scrutinizing Secretary (an official responsible for remonstrance and reviewing edicts) Wang Hong and others to hold the nine gates. He ordered the people outside the walls to bring their families into the city, and where enemy troops would pass, he implemented the "clearing of the fields and fortifying of walls," removing all supplies so the enemy could not obtain provisions, and resolved to hold firm without sallying out to fight.

Yu Qian vowed to lead the defense himself. He put on armor, stationed his troops outside Deshengmen, and closed the city gates. Weeping, he explained to the entire army the debt owed to the nation and the duty of loyalty, pointing out that once the moment for action was lost, death would come at once. If his men lived but could not serve the nation, it would be better for them to die in battle. The soldiers were deeply moved by this, their morale surged, and their courage doubled.

On the first day of the tenth month, Esen again entered the passes, sending word that he would escort the emperor back to the capital, and then pressed forward in a long advance. Our forces held their positions. Seeing that the capital was prepared, Esen withdrew slightly. Xi Ning urged Esen to invite senior officials from the Six Ministries, the Censorate, and other government offices to come outside the city for peace talks, and he demanded gold, silk, and other goods, totaling one million, intending to use the occasion to stir up trouble. The court debated endlessly and could reach no decision. Yu Qian said, "For now, we should only discuss military affairs. I dare not concern myself with anything else."

Seven days later, our deployments had become even more thorough. We escorted the emperor to a broad, dry place separated from the enemy camp, and then bombarded the enemy camp with cannon fire. Countless enemy soldiers died under the bombardment, their morale was crushed, and by nightfall they had fled.

The Record comments: Emperor Jing of the Ming (the Jingtai Emperor) far surpassed Emperor Gaozong of the Song. His bearing in handling affairs was displayed in a single moment of crisis, yet it truly embodied the merit of planning within the tent and winning victory a thousand li away. What is even more rare is that he kept his resolve firm and was not swayed by trifles. At first, he heeded Wang Hong's advice and executed Ma Shun; later, following Lin Cong's counsel, he put Wang Zhen to death; and afterward, adopting Ye Sheng's proposal, he pursued and punished, one by one, those who had failed in their duty to protect the emperor, leaving none out. Comparing this with Geng Nanzhong, Huang Qianshan, and Wang……, the original text breaks off here.

Since Huang Qianshan (Huáng Qiánshān, courtesy name Bóyàn) had no part in that scheme, the difference between those who dismissed Li Gang and sought peace with the Jin, those who dismissed Zong Ze and suppressed loyal resolve, and those who dismissed Yue Fei and flattered the treacherous is truly vast. Shang Lu (Shāng Lù), posthumously Duke Wenyi of the Ming, discussed this in detail.

Perhaps this is why Emperor Jing (Jǐng Huángdì, Zhu Qiyu) rendered such great service to the state and the altars of soil and grain. As for the death of Yu Qian (Yú Qiān), it also accords with the moral principle of the Spring and Autumn Annals (Chūnqiū): he repaid his sovereign's recognition in the afterlife. Thus, on one occasion he spoke of "leaving a bit of one's heart and blood behind" (liú yī qiāng zi), and on another occasion he spoke of it again. How could he not have understood the reasoning behind this? Had he harbored even a single thought for his own safety, the sound plans of earlier days would all have been ruined, and his clarity and resolve could never have shone so brightly. Alas, between ruler and minister, it can be said that both fulfilled their moral duty.

When Sun Sui (Sūn Suì), posthumously Loyal Duke Zhonglie of the Ming, was Governor of Jiangxi, Prince Zhu Chenhao (Níng Wáng Zhū Chénhào) of Ning ran rampant, exploiting the common people, undermining governance, and secretly plotting rebellion. Upon taking office, Sun first exposed the crimes of the officers of the local security and arrest offices (guān xiào, officials responsible for public order and apprehension), who abused good people, and of the musicians of the court or government (lè guān), who killed people in the street. He requested that these cases be brought before a tribunal. Zhu Chenhao, resentful, shifted the blame onto other princes and generals, claiming he would punish them, in order to conceal his own faults.

Although Sun had perceived this, the conspiracy had not yet come to light. He submitted several memorials detailing Zhu Chenhao's offenses, but they were suppressed and never reached the court. He therefore consulted in secret only with the Circuit Censors Li Run and Fan Lu, and then, together with the Assistant Commissioners Chen Hongmo and Xu Da, deliberated countermeasures in turn: stockpiling grain, readying the troops, and posting officials at every strategic point. Internally, they guarded against Zhu Chenhao's movements, and externally, they restrained his partisans.

Later, Zhang Yi of Nanchang intended to denounce the matter. The censor Xiao Huai then openly memorialized the throne and reported the situation to the court. The court dispatched senior imperial relatives and high ministers to warn Zhu Chenhao, but before the envoys arrived, the rebellious officer Lin Hua had already hurried from the capital to bring word. Zhu Chenhao grew frightened and launched his rebellion.

On the fourteenth day of the sixth month of the year jǐmǎo (the Jimao year), on his birthday, Zhu Chenhao held a banquet, and the officials took their seats to offer congratulations. He stood on a raised terrace and declared, "The Empress Dowager has issued a secret decree ordering me to raise troops and act as regent." Sun requested to see the secret decree, and Zhu Chenhao was struck speechless. He could only say, "There is no need for many words. I intend to go to Nanjing. Will you protect my imperial progress?" Sun replied, "Heaven has no two suns, so how could this minister serve two sovereigns? Who would dare violate the ancestral statutes?"

Enraged, Zhu Chenhao withdrew into the hall, changed into military dress, and came out again, pointing at Sun and berating him: "What have I done to wrong you, that you have memorialized against me seven times?" Sun countered, "What has the court done to wrong you, that you dare to rebel?" The officials present were momentarily stunned. Only Xu Kui (Xǔ Kuí), posthumously Loyal Duke Zhongjie of the Ming, repeatedly urged that such an action must not be taken, and he said sternly, "We who are here now are..."

How could such a thing happen in front of the ministers? The Prince of Hao flew into a rage and demanded, "Xu Kui, what are you saying?" Xu Kui replied, "I have only one loyal heart. Would I ever follow you in rebellion?" The Prince then ordered both ministers bound and dragged away. Xu Kui turned to Lord Sun and said, "If you had listened to me earlier, we would not have come to this." They had once planned to act first and report afterward, but others had obstructed the scheme. Even after he was bound, Xu Kui remained spirited and indignant, cursing loudly and never falling silent. He was eventually killed together with Lord Sun.

On the day they died, the blazing sun was at its height when the sky suddenly darkened and dreary clouds gathered. Soldiers and common people, young and old alike, wept for them. When the event was reported, the court posthumously conferred official rank and a posthumous title on them, and ordered the relevant offices to build a temple where they would be honored together, bestowing on it the temple name "Honoring Loyalty" (Xuanzhong).

The Hongdao lu comments: Looking at the deaths of the two lords, above, they could inspire a heroic spirit that had not been carried on for ages, and below, they could stir a vitality that would not perish for a hundred generations. Looking back, they checked the obvious calamity that arises when rebellious ministers disregard the duty owed to their sovereign. Looking forward, they thwarted the hidden plots of those who form factions to stir up chaos. Can this be dismissed as a small benefit?

When the two lords first took office, the realm was prosperous and at peace, and who would have foreseen disaster? Who would have expected that chaos would rise from within the princely states, and that the upheaval would occur close to the imperial house? Only the two lords stepped forward resolutely to bear the burden. While they lived, they seemed to have set life and death aside. They submitted repeated memorials that struck directly at the heart of the rebellion, and they strove by every means to weaken the rebel forces. When they died, they seemed equally unconcerned with death. By speaking frankly in remonstrance, they forced the rebels to reveal their evil intentions more fully, and by cursing them they exposed the rebels' wickedness. They combined the composure of going to meet righteousness with fierce and unyielding integrity, and this is the first point worthy of praise.

After Emperor Wu ascended the throne, wicked men arose one after another, and their deceit, licentiousness, and cruelty were unbearable. People everywhere were grieved to the core. Yet once they heard the words "There are not two suns in the sky, nor two lords over the subjects," they stood as firm as autumn frost and blazing sun. Afterward, the thoughts of those inclined to rebel began to change, and the spirit of ardent integrity was further exalted. Dying for filial piety or loyalty sometimes arises unawares under circumstances like these. This is the second point worthy of praise.

In the middle of the Han dynasty there was the Rebellion of the Seven States, and the Tang dynasty had the An Lushan Rebellion. Both spread calamity that reached the common people. The plot of the Prince of Ning was no less deep, and its crimes had not been accumulating for nothing, yet the rebellion was suppressed within fifty days of its launch. Looking back at earlier times, not one person in the Han stood forward to die for the cause. In the Tang, only after twenty-four prefectures had fallen in succession did the descendants of the Yan family curse the rebel traitors and refuse to yield even at the cost of their lives. How can they compare with the two lords of today? Their blood spattered the filthy wheels of the rebel army, and with their indignant voices they drowned out the counterfeit orders of the rebel prince. Their tragic appearance made the clouds change color, and their scolding voices seemed to make snow rise into the air.

The gentleman had already foreseen that they were destined to be destroyed. This is the third matter deserving of attention.

When treacherous men were pacified and the kingdom was set right, the Way of Heaven (Tiandao) had already been made manifest, yet it was again obscured. The proper road leading to the emperor had been opened, yet it was again blocked. Loyal and upright officials were troubled by this and nearly brought calamity upon themselves. Yet the state ultimately did not suffer lasting damage, precisely because the hearts of the people are not easily transformed. Even with figures such as Yi, Cao, and Mang (Houyi, Cao Cao, and Wang Mang), their efforts came to nothing in the end. How much less could those insignificant demons and petty villains raise any great disorder? This is the fourth matter deserving of attention.

These four matters share a common quality: they do not go against the Way of Heaven, they do not lag behind the proper moment, they hold fast to the self, and they are not embittered by the disturbances of worldly affairs. Therefore it is said that the benefits these matters bring are not small. Readers should not fail to understand this.

Hongdao Lu (Record of Expanding the Way), Volume Seventeen.