《弘道錄》Vol. 31

The Wisdom of Rulers and Ministers

The Zizhi Tongjian records that Marquis Wen of Wei said to Li Ke: "You once remarked that when a family is poor, one longs for a virtuous wife, and when the state is in turmoil, one longs for a capable chief minister. The men I am now considering are either Chengzi or Di Huang. What do you make of these two?"

Li Ke replied: "To assess a person, one may observe five things: whom he keeps close in daily life; to whom he gives his wealth when he is rich; whom he recommends when he has risen to high office; what he refuses to do when he is in distress; and what he refuses to take when he is poor. By these five measures, one can reach a judgment."

Marquis Wen said: "Return home, Master. I have already decided to make you chief minister."

The Hongdao lu comments: Can these five points truly suffice for judging who should be chief minister? The Book of Changes says, "Qian is father, Kun is mother." The ruler is the lord of the people of the realm, and the ministers are his assistants, like the household steward within a family. Heaven and earth are vast and the people are many, and the chief minister should regard them all as his own kin, as those for whose welfare he is responsible. This is the true duty of a chief minister.

If one looks only at whom a man keeps close in daily life, there will still be many whom he has not kept close. If one looks only at whom he gives to when he is rich, there will still be many to whom he has given nothing. These five criteria might serve to appraise the chief ministers of the Three Jin states (Han, Zhao, and Wei), but they are not enough to appraise the chief ministers of the whole realm. The true chief minister of the realm must be like the worthy ministers of Qin and Jin: loyal and steadfast, free of underhanded schemes, broad-minded, and able to accommodate others. Only with such qualities can he preserve his descendants and the common people. Compared with such a person, the bearing revealed by the five criteria falls far short. Those who in later ages wish to appraise chief ministers should take these qualities as their standard.

Marquis Zhao of Han had a worn-out pair of trousers, which he ordered to be stored away. An attendant said: "Is my lord not rather ungenerous? Instead of bestowing them on those close to you, you store them away." Marquis Zhao replied: "I have heard that an enlightened ruler treasures even a frown and a smile. What are these trousers compared with a frown or a smile? I must keep them for those who have merit."

The Hongdao lu comments: Marquis Zhao's words are not appropriate here. The former kings bestowed vermilion bows and bows of honor upon men of merit and recorded these gifts solemnly; this was how meritorious officials were rewarded. Even new trousers should not be given away carelessly, let alone worn-out ones. As for frowns and smiles, the matters they bear upon are extremely weighty. If a ruler deliberately frowns to show anger, or deliberately smiles to show pleasure, his joy and anger will affect the state, and how could that be compared with a ragged pair of trousers? He knows only that bestowing goods costs little, and does not consider how the ruler's inclinations shape long-term affairs. To hold a private attachment to things while vying to hear the speculations of those around him cannot yet be called wisdom.

The Shiji records that after Liu Bang, the Duke of Pei, entered Xianyang, the generals all rushed to seize gold, silver, silk, and other treasures. Xiao He alone first entered the chancellor's residence and gathered its maps, household registers, and other documents, preserving them. Through these documents, he was able to gain a comprehensive understanding of……

Xiao He had already grasped the strategic terrain of the empire: the location of its passes and strongholds, the size of its populations, and the relative strength of its forces, by the time the King of Han entered the Guanzhong region. The King appointed Xiao He to hold Guanzhong. Drawing on the household registers of the region, Xiao He transported grain, conscripted soldiers, and supplied the army, and the military's provisions were never cut off.

The Hongdao Lu (Record of Broadening the Way) comments: This is why Xiao He's merit ranks first, and why the foundation of the Han realm was secured. Some have blamed Xiao He for failing to collect the books held by officials such as the erudites and archivists, but this charge has no basis.

At the outset, Xiang Yu and the other generals had agreed: "Whoever enters Guanzhong first shall be king there." Later, Xiang Yu and Fan Zeng grew suspicious of the Lord of Pei. Although they outwardly agreed to set aside their doubts, they secretly deliberated, saying: "The roads to Ba and Shu are treacherous, and the people exiled by Qin live there. Yet Ba and Shu also belong to the Guanzhong region." Thereupon they enfeoffed the Lord of Pei as King of Han. The Lord of Pei was furious and wanted to attack Xiang Yu. Xiao He advised him: "To yield to one man beneath him yet win the trust of the realm is precisely what Tang of Shang and King Wu of Zhou did. I hope Your Majesty will be enthroned in Hanzhong, comfort the people, gather worthy men, and take in and make use of the strength of Ba and Shu. Then you may turn back and pacify the Three Qin (the three states that Xiang Yu enfeoffed in the Guanzhong region after the fall of Qin). In this way, the empire can be won." The King said, "Good." He then proceeded to his fief and appointed Xiao He as Chancellor.

The Hongdao Lu comments: This is precisely why Xiao He insisted on appointing Han Xin. The key lies not in the day Xiao He went in pursuit of Han Xin after he fled, but in the earliest moment of the King's enfeoffment. Xiao He had already seen that defeating Qin, destroying Xiang Yu, founding the Han, and pacifying the lands of Chu had all been planned. As Chancellor, Xiao He indeed did not fail the office.

The King asked Han Xin: "The Chancellor has praised you general many times. What strategy do you have to teach me?" Han Xin declined at some length and then said: "Now the lands east of the mountains are in chaos. The one who is your true rival across the realm is none other than Xiang Yu, is he not?" The King said, "Yes." Han Xin asked: "Does Your Majesty think that, in courage, fierceness, benevolence, and strength, you are superior to Xiang Yu?" The King said, "I am not his equal."

Han Xin said: "When the King of Chu, in his temper, shouts and rebukes, a thousand men tremble and dare not move. This is merely the courage of a common man. Yet he cannot employ worthy generals. When the King of Chu sees people, he is respectful and kind, and his speech is gentle. When someone falls ill, he even weeps and shares his food and drink with the sick. But when it comes to bestowing fiefs and ranks on those who have earned merit, he rubs the seal until its edges are worn, yet still cannot bring himself to hand it over. This is what is called the benevolence of a woman. Though the King of Chu dominates the realm and commands the feudal lords, he would not remain in Guanzhong and instead made Pengcheng his capital. He banished the Righteous Emperor, and wherever he went, he brought ruin. Thus, though he holds the name of hegemon, he has in truth lost the hearts of the people of the realm. His strength can easily turn into weakness. Now, if Your Majesty truly reverses his course, employing the brave warriors of the realm..."

If you do not kill them and instead enfeoff the meritorious officials with the cities of the realm, who will refuse to submit? If you lead a righteous army to follow the soldiers who long for their homeland and wish to return east, who among them will not scatter and go home? Moreover, the Three Kings of Qin (Zhang Han, Sima Xin, and Dong Yi) have served as generals for many years and commanded the sons of Qin. Later, when the Qin army surrendered to the feudal lords, Xiang Wang (Xiang Yu) deceived more than three hundred thousand of the surrendered soldiers at Xin'an and buried them alive, and only Zhang Han, Sima Xin, and Dong Yi were able to escape. The elders and brothers of the Qin land hate these three men to the bone. Now, although the Chu army is strong, these three rule as kings only through intimidation, and the people of Qin do not love them. Since Your Majesty entered the Pass, you have not harmed the people in the slightest, and you have abolished the harsh laws of Qin. The people of Qin all hope that Your Majesty will become King of Qin. Now, if Your Majesty sends troops east, the Three Qin regions can be pacified with a single written proclamation."

The King of Han was delighted to hear this. He felt that he had gotten Han Xin too late, and so he followed Han Xin's plan.

The Hongdao Lu (Record of Broadening the Dao) states: When I consider the aspirations Han Xin cultivated, I begin to understand how he was able to win the sincere allegiance of brave warriors and nobles. His words were indeed trustworthy. The saying "Jade is polished into completion" means that Heaven forges a person through hardship, and the principle behind this cannot be fully grasped by outsiders. Han Xin was impoverished and humiliated, suffering hunger, setbacks, and distress; having endured so much, how could he not be moved by it? Precisely because he was not content with the momentary courage of a common man, he saw that the Three Qin could be broken. Precisely because he did not approve of the mercy of a woman, he saw that Xiang Yu could be opposed. Precisely because he did not forget the principles of nourishing the people and gathering worthy men, he saw that the Chancellor could be assisted. Precisely because he did not abandon the ritual of raising an altar and appointing a general, he saw that the King of Han deserved to be served. If, after all this, one still does not heed Han Xin's plans, I do not know what else one could do.

Zhang Liang sought revenge for the state of Han and once went to assassinate the First Emperor of Qin. The First Emperor was furious and ordered a large-scale manhunt across the realm, but for ten days they failed to capture Zhang Liang. Zhang Liang then changed his name and fled to Xiapi to hide. Once, as he calmly walked across a bridge, he met an old man. The old man approached Zhang Liang and deliberately dropped his shoe under the bridge. Turning back to Zhang Liang, he said, "Young man, go down and fetch my shoe." Zhang Liang restrained his anger, went down the bridge, and brought the shoe back up. The old man then said, "Put it on for me." Zhang Liang knelt and offered the shoe to him, and the old man extended his foot so that Zhang Liang could put it on. Smiling, he said, "This young man can be taught." The old man arranged to meet Zhang Liang at this same place five days later. On the morning of the appointed day, Zhang Liang went there, but the old man had already arrived. Angrily, he said, "You made an appointment with an old man, so why are you late?" He then left, but told Zhang Liang to come back five days later. Five days later, Zhang Liang again arrived early, but the old man was there first and again asked angrily, "Why are you late again?" He left and told Zhang Liang to return after another five days. On the third occasion, Zhang Liang went in the middle of the night, before dawn. After a while, the old man came, very pleased, and took out...

Zhang Liang found this on the book: "Whoever reads this book can become a teacher to kings. Thirteen years from now, come and see me at Jibei. The yellow stone at the foot of Gucheng Mountain is me." Having said this, the man left without saying anything else. The next day, Zhang Liang looked at the book and found that it was the Taigong Bingfa (Military Methods of Grand Duke Taigong). Zhang Liang sensed that the event was extraordinary, so he studied and recited this military classic again and again.

The Hongdao Lu (Record of Broadening the Way) comments: How far apart were Zhang Liang and Yu Rang at the start? In a brutal age, those who wanted to raise great undertakings often resorted to assassination and seizure. The blades of Zhuan Zhu and Cao Mei, and the daggers of Nie Zheng and Jing Ke, all became famous for their assassinations. Even a wise man like Lin Xiangru once wanted to spill the blood of the King of Qin within five paces. The fierce and impetuous temperament of Zhang Liang's early years came from this same climate. Heaven despised tyranny, so it caused Huang Shigong to appear on a bridge and guide Zhang Liang to clear away disasters for the Han dynasty. Only after that did Zhang Liang learn to conceal his plans, endure humiliation, and hide his talents, and in the end he became known for his wisdom. Judging from his early life, Zhang Liang was like steel not yet forged or a spear not yet held in hand. If he had not changed, he might well have ended as a mere assassin who killed for nothing. Judging from his later life, Zhang Liang was like a horse that has slipped its reins and can no longer be bound.

Zhang Liang had long been sickly. When he followed the Duke of Pei into the Hangu Pass, he practiced daoyin (breathing and bodily exercises for nourishing life) and ate no grains. After the empire was pacified, he was enfeoffed as Marquis of Liu, and he resigned and withdrew. Emperor Gaozu said: "Your family served the state of Han for generations. After Han fell, you did not hesitate to spend your fortune of ten thousand in gold to avenge it. Now, through a tongue no wider than three inches that never fails, you have become a teacher to the emperor and been granted the rank of Marquis of Ten Thousand Households. This is the highest that a commoner can reach, and it is enough for you. You wish to set aside worldly affairs and travel with Chisongzi (a legendary immortal), and I am willing to let you go."

The Hongdao Lu comments: After the age of the sages receded, gentlemen in advancing, serving, and withdrawing often no longer followed their original hearts. Instead, they took political scheming as their guiding principle, which is truly lamentable. Yi Yin warned his ministers, "Do not occupy merit by relying on favor and profit." The line of the Zhouyi (Book of Changes) reads, "The dragon that rises too high will have regret." These are the teachings of the sages. To retire calmly and content oneself after achieving merit is also the Way of the sages. From Liu Bei's three visits to the thatched cottage to Zhuge Liang's return of power, and from Wang Mang's regency to his later resignation and retirement, which of these does not reflect this principle?

The Xia, Shang, and Zhou dynasties have long passed. Since then, what people have studied has mostly been the arts of scheming and profit, and what have they had in mind? They often knew only how to advance and not how to yield, only how to preserve themselves and not how to face decline. So when one first reads of Zhang Liang's deeds, one finds him rare and transcendent, as if he had cast off the shoes of the mundane world and left worldly dust far behind. Yet one fails to see how much wisdom and strategy he actually employed.

Why say this? Huang Shigong taught him, "To endure humiliation is the best way to preserve oneself, and not to contend is the most secure." Because of this, Emperor Gaozu was repeatedly trapped and repeatedly escaped, and he regarded Zhang Liang as a man of extraordinary talent, cherishing and respecting him deeply. At first Zhang Liang traveled west to the areas of Wan and Ye and met the Duke of Pei. After the Duke conquered the land of Qin, the two met at Liu County, and Zhang Liang followed him as a guest and often offered him plans. At that time the First Emperor of Qin was touring south to Kuaiji and then driving north to Langya. Zhang Liang therefore restrained himself with firmness, held back the resentment and fervor in his heart, and did not let them burst forth. If Huang Shigong had not taught him with a military book, could he have preserved himself and avoided death?

Suspected Errors and Uncertain Readings: This passage contains several places that are likely copying or recognition errors. The corrections below are based mostly on meaning and on common references to the anecdote, so they cannot be fully confirmed from the present text alone.

The phrase rendered as "hou shi nian" (after ten years) is likely "hou shi san nian" (after thirteen years), and a term meaning "ruzi" (young man, a respectful address) seems to be missing before "jian wo" (see me). The usual version of this anecdote reads: "Thirteen years later, the young man will see me, and the yellow stone under Gucheng Mountain at Jibei is me."

A phrase rendered as "hua piao xiang duo" is unclear in meaning and may contain a transmission error or omission. The character rendered as "qi" in the sentence listing Zhuan Zhu, Cao Mei, Nie Zheng, and Jing Ke is likely "bi" (dagger), so the whole sentence names famous assassins and their weapons. Even so, the original wording is difficult to restore from this text alone.

The character rendered as "duan" in the phrase "wei duan zhi gang" is probably a variant or miswriting of "duan" (to forge). The phrase "wei cao zhi wu" is likely "wei cao zhi mao" (a spear not yet held).

The character rendered as "ju" in "tuo mian zhi ju" is probably "ju" (a colt), and the character rendered as "wei" in the phrase about being unable to be bound by the bridle is probably "ji" or another character. In context, the sense is that Zhang Liang later resembled a horse that has slipped its reins and can no longer be restrained. This sentence remains uncertain.

The phrase "zi sheng xian zhi shi yuan er hou" is likely to be read as "zi sheng xian zhi shi yuan er hou" with modern punctuation, meaning "after the age of the sages grew distant." The phrase "xiao xiao zi de yu chi chi" is hard to determine in meaning, so this translation renders it as a calm self-contentment after retirement.

The phrase "chuang jian zi fang zhi shi" is likely "chu jian" (first saw), and the phrase "mu ai jing zhong" is likely "mo bu ai jing zhong" (none did not cherish and respect).

"Xiangru" refers to Lin Xiangru, and "hui yu liu" means to meet at Liu County. "Dao yin bu shi gu" describes a practice of nourishing life and cultivation, and "Chisongzi" is a legendary immortal.

The Hongdao Lu passage recounts a dialogue between Emperor Gaozu of Han (Liu Bang) and his ministers, illustrating principles of governance and talent utilization. During a banquet at the Southern Palace of Luoyang, Liu Bang posed the question: "Why did I gain the empire while Xiang Yu lost it?" Minister Wang Ling responded that although His Majesty appeared rough in manner, he generously rewarded merit, whereas Xiang Yu, despite his veneer of benevolence, harbored jealousy toward the capable. Liu Bang elaborated: "In strategizing within the command tent, I fall short of Zhang Liang (styled Zifang); in administering the state, I cannot match Xiao He; in leading armies, I am inferior to Han Xin. Yet I empowered these three extraordinary men. Xiang Yu couldn’t even properly employ Fan Zeng—that’s why he was defeated by me."

The text cites Master Cheng (Northern Song Neo-Confucian Cheng Hao), who observed: "Heaven and Earth nourish all things through selfless intent; sages accord with all beings through selfless feeling." This is not true detachment, but rather the expansion of personal sentiment into universal compassion. Though Liu Bang was no sage, his magnanimity and receptiveness to good counsel—like Jiang Ziya (Taigong) aligning with the tides of change—ensured his success. Conversely, those who obstinately cling to self-opinion while disregarding collective will are ultimately forsaken by the Dao of Heaven.

The passage concludes by noting how Lü Lu and Lü Chan’s attempted rebellion after Empress Lü’s death was thwarted by their fear of Zhou Bo (Marquis of Jiang) and Liu Zhang (Marquis of Zhuxu), hinting that those who defy popular sentiment inevitably fail. Through historical contrast, the text underscores that true leadership requires inclusive vision, the wisdom to employ exceptional talent, and alignment with the will of the people.

Zhou Bo, enfeoffed as Marquis of Jiang, hesitated, so he sent Li Ji to feign persuading Lü Lu to surrender his military authority to the Grand Commandant. The Grand Commandant entered the camp and issued an order: "Those who support the Lü family, bare your right arm; those who support the Liu family, bare your left arm." The officers and soldiers all bared their left arms. The Grand Commandant then took command of the Northern Army, deployed the troops, hunted down the Lü clan, and put to death every member, men and women, old and young alike.

The Hongdao Lu comments: People all consider it improper for the Grand Commandant to ask the officers which side they supported. Some feel this placed him in danger, and others think he succeeded only by luck. But these views merely infer from the surface of the historical records.

The Grand Commandant must have made thorough arrangements before he asked the question. That Li Ji feigned persuading Lü Lu shows that this was indeed the case. Chen She was an ordinary man, yet before he raised his rebellion he still had men stage supernatural signs in a shrine, shouting "Chen She is to be king," and only then did the people follow him. How much more so for Zhou Bo and Chen Ping, men of great strategic ability? They relied only on the Northern Army. Moreover, they did not dare to openly declare that the Lü clan must be eliminated, so how could the officers and soldiers know whom to obey? By asking only whether the troops supported the Lü or the Liu family, the Grand Commandant made clear at once who was loyal and who was rebellious. From then on, everyone knew that the Lü clan should be eliminated and the Liu house restored, and those before, behind, and around them responded one after another, and the situation collapsed. Was this not a stratagem, carefully considered, for winning over the hearts of men?

After Emperor Wen of Han ascended the throne, he became increasingly familiar with the affairs of state. One morning at court, he asked the Right Chancellor, Zhou Bo: "How many cases does the realm adjudicate in a year?" Zhou Bo replied that he did not know. The emperor then asked how much money and grain came in and went out in a year. Zhou Bo again said he did not know, and he became so anxious that sweat ran down his body and soaked his back.

The emperor then asked the Left Chancellor, Chen Ping. Chen Ping replied: "These matters all have responsible officials. If Your Majesty asks about the adjudication of cases, you may ask the Minister of Justice; if you ask about the revenue of money and grain, you may ask the Grain Administrator." The emperor asked: "Then, as Chancellor, what are your responsibilities?" Chen Ping answered: "The Chancellor assists the Son of Heaven above in regulating yin and yang and following the four seasons; below, he ensures that all things each receive their proper due; outwardly, he pacifies the barbarians of the four quarters and the feudal lords; inwardly, he brings the people to submit and ensures that the ministers and high officials each fulfill their duties." The emperor praised his answer. Marquis Jiang Zhou Bo then recognized that his own ability fell short of Chen Ping's, so he feigned illness and asked to return the seal and ribbon of the chancellorship. The emperor agreed, and Chen Ping alone served as Chancellor.

The Hongdao Lu comments: What Chen Ping described is indeed the duty of a chief minister. Since the emperor already understood this, could he not have examined whether the Chancellor had fulfilled it? If one wants to assess actual achievements, should one not first find a way to select the right talent? It is a pity that Emperor Wen, though wise, did not think of this. I have investigated the reason for this: Emperor Gaozong of Tang was reverent, quiet, and eager to seek the Way of good governance, and what he devoted himself to was study. Because of study, he came to understand these principles...

Acting with difficulty is hard precisely because it demands real results. Emperor Wen of Han (a ruler known for his quiet and generous rule) was reserved in speech, and in instructing the common people he esteemed the Dao (dao) of Laozi. Laozi taught, "Know the male yet keep to the female; know the white yet keep to the black" (zhi xiong shou ci, zhi bai shou hei): understand strength, yet hold to weakness; comprehend what is bright, yet remain content in obscurity. This speaks of not deliberately pursuing fame, profit, or superficial achievement.

Therefore, as for fierce, skilled generals, military officers, and soldiers who could draw crossbows and shoot arrows, if they were made to serve a ruler of fine character, their momentum and deeds would naturally be restrained. They would humbly step back to lower positions and look up to the ruler's grace. How could one then expect them to sit down and discuss the great Dao of governing a state?

Yet Emperor Gaozu of Han (Han Gaozu) was able to bring ruler and ministers into accord, each holding to their own De (de), and he also considered the methods of governance of the three dynasties of Xia, Shang, and Zhou. This was not a deliberate display of setting himself apart from others. Without this, he would not have been sufficient to assist the Son of Heaven, pacify the Central Plains, and comfort the peoples of the four quarters.

Chen Ping once campaigned with the army and offered six strategies. First, he asked the court to supply gold for covert agents to sow discord in the Chu army. Second, he presented an "e zhang ju" to the Chu envoy (the meaning of the original is unclear here). Third, at night he sent out two thousand women to rescue the besieged army. Fourth, he seized Han Xin's foot and requested that he be enfeoffed as King of Qi. Fifth, under the pretext of touring the Yunmeng marshes, he seized Han Xin. Sixth, he lifted the siege at Baideng.

The Hongdao Lu (Hongdao Lu) comments: Achieving victory in crisis, judging the enemy's situation, and devising clever plans are the stratagems of a single moment. The so-called "wisdom of a single general" is indeed sufficient for such matters. But to propagate benevolence on behalf of the Son of Heaven and to harmonize the yin-yang order in governing the realm is an extremely rare undertaking, and the so-called "talent of a ten-thousand-chariot ruler" may not be adequate to it. Emperor Wen, in discussing chief ministers, seemed to have a reputation for discernment of men, yet in fact he did not truly achieve it.

The emperor, riding past the offices where the palace attendants worked, asked Feng Tang: "Where is your father's home?" Feng Tang replied: "Your minister's grandfather was a man of Zhao." The emperor said: "Someone once told me of the worthiness of the Zhao general Li Qi, who fought beneath the walls of Julu. Each time I eat, my mind always turns to the battle of Julu."

Feng Tang said: "Your Majesty does not yet know how Lian Po and Li Mu commanded their troops." The emperor slapped his thigh and said: "Alas! It is precisely that I cannot obtain generals like Lian Po and Li Mu. If I could obtain them, would I still worry about the Xiongnu?"

Feng Tang said: "Even if Your Majesty obtained Lian Po and Li Mu, you would not be able to employ them." The emperor angrily reproached Feng Tang. Feng Tang said: "When the rulers of antiquity dispatched generals, they would kneel and push the wheel of the chariot to send the general off, saying: 'Matters within the capital are decided by me; matters beyond the capital are decided by the general.' Military merit and rewards were also determined by the generals at the frontier. Therefore Li Mu was able to repel the Xiongnu chanyu, defeat the Donghu, and destroy Danlin, to press the powerful Qin in the west and to sustain the states of Han and Wei in the south."

"Now Wei Shang served as commandery governor of Yunzhong, using all the taxes collected from the army markets to reward his soldiers, and the Xiongnu kept far away and did not dare approach the frontier. When the enemy once invaded, Wei Shang..."

Emperor Wen of Han sent men to lead chariots and cavalry in an attack, and many enemies were killed. After Wei Shang had won his battle honors, he went to the headquarters to report them, but a figure in his documents did not match, and the enforcing officials pursued the matter according to law. Feng Tang advised the emperor: "Your Majesty rewards too lightly and punishes too heavily. Wei Shang was handed over to officials and stripped of his rank because the number of heads he reported differed by six. If this is how things stand, then even if you obtained generals of the caliber of Lian Po and Li Mu, they would not be able to exert themselves fully on your behalf."

The emperor was pleased when he heard this. He sent Feng Tang, bearing the tally of authority, to pardon Wei Shang and restore him to his post as Governor of Yunzhong Commandery. He also appointed Feng Tang Commandant of Chariots and Cavalry.

The Hongdao Lu (Record of Broadening the Way) comments: Emperor Wen thought of generals such as Lian Po and Li Mu and intended to employ them. Yet did it never occur to him to seek out men like the Duke of Zhou and the Duke of Shao to serve as his chief ministers? As generals, Lian Po and Li Mu drove off the Chanyu, defeated the Donghu, and wiped out the Danlin, so that the Xiongnu did not dare approach the frontier. When the Duke of Zhou and the Duke of Shao assisted the government, the Yuechang people from distant lands came through several layers of interpreters to offer tribute, saying, "No fierce winds or heavy rains rise in the sky, and no waves stir on the sea, and this has continued for three years. Surely there must be a sage in the Central States; why not go and pay court to him?" Judging by this, which achievement was greater, that of the generals or that of the chief ministers?

A ruler's assistants are like his thighs and arms, and worthy ministers must support an enlightened ruler. The reason the Three Dynasties of Xia, Shang, and Zhou were able to bring the peoples of the four quarters to submission lies precisely in this principle. Emperor Wen did not think to seek out outstanding sages and to work together with them in common purpose; he confined himself to the famous generals of Zhao and Dai, whom he had heard of. Even if he often stroked his thighs and lamented that he had no talented men, what good would that do? Therefore, although he heeded Chen Ping's counsel, it was no different from heeding Feng Tang's arguments, and both still fall short of true foresight.

In the reign of Emperor Wu of Han, Ji An was often ill, and Zhuang Zhu requested leave on his behalf. Emperor Wu asked, "What sort of man is Ji An?" Zhuang Zhu replied, "If Ji An is given an ordinary post to handle routine affairs, he is not much better than others. But if the task is to assist a young ruler and guard an inherited foundation, he is steadfast and unwavering. If you summon him, he will not come; if you send him away, he will not leave. Even if someone claims the courage of Meng Ben or Xia Yu, he could not shake him." Emperor Wu said, "Indeed so. In ancient times there were senior ministers who gave their utmost loyalty to the state and the altars of the land and grain. Ji An comes very close to such men."

The Hongdao Lu comments: This is the reason why, when Emperor Wu later entrusted his affairs to others, he was able to choose the right successors on his own. Only one who truly understands a person can entrust him with a heavy responsibility with confidence. Ning Yu's simplicity and Wang Ling's uprightness could not have been put to use had Emperor Gao not truly understood them. Those who are neither simple nor upright, who avoid calamity when it comes and rush toward profit when they see it, could never withstand the test of being summoned or dismissed.

Emperor Taizong of Tang did not truly understand the characters of Xiao Yu and Li Ji. Therefore, in entrusting his affairs, he valued only their talent and wisdom and overlooked their integrity. Judging by this, men of the type of Hong Shi and Ni Kuan could have been easily summoned and retained by Zhuang Zhu long before; but how much could they have contributed to the state and the altars of the land and grain?

Prince Fuling, the son of Lady Gouyi, was only a few years old at the time, yet he was sturdy and very intelligent. The emperor loved him. After observing his ministers, he concluded that only Huo Guang, Attendant Commandant of the Carriage, was loyal and sincere enough to be entrusted with affairs of state. He ordered the Gentleman of the Yellow Gate to produce a painting of Duke Zhou assisting King Cheng and receiving the audiences of the feudal lords, and he bestowed it on Huo Guang.

When the emperor fell gravely ill, Huo Guang wept and asked, "If Your Majesty should meet with misfortune, who will succeed to the throne?" The emperor replied, "Do you still not understand my intent? I have already told you my wishes. Install the young son as emperor, and assist him just as Duke Zhou assisted King Cheng." On the day yichou, the emperor issued an edict making Fuling crown prince and appointing Huo Guang Grand Marshal and Generalissimo.

Huo Guang moved in and out of the palace for more than twenty years and handled his duties with great caution, never making a mistake. He was steady and thorough by nature, and each time he passed through the palace gates, his bearing and his pauses were exactly right. The palace gentlemen and attendants secretly observed him and recorded his conduct, and they found that he was never off by even a hair.

The Hongdao lu comments: The emperor's appointment of Huo Guang was probably based on the counsel of Zhuzhi, and the affair of Ji An also shows the emperor's keen judgment of character. To entrust a young orphan to another, Huo Guang's loyalty and prudence truly withstood the test. Had there been no upheavals, such as the deposition of the King of Changyi and the enthronement of Emperor Xuan, would Huo Guang not count as a perfect man? Imagine Ji An in Huo Guang's position, facing those events. I believe he would likely still have been unable to tolerate others' faults, so how could he have tolerated his own? What Shi Que and Jin Midi did was precisely the kind of matter Huo Guang excelled at handling. Moreover, he was able to quell the secret plotting of the King of Huainan's rebellion. Could he alone be unable to restrain the desires of his own wife and children? The emperor could recognize Huo Guang's worth, yet Huo Guang did not fully live up to the emperor's expectations. From this point of view, he also fell short of Ji An.

Shangguan Jie's son, Shangguan An, had a daughter who was Huo Guang's maternal granddaughter. Shangguan An wanted to use Huo Guang's influence to send his daughter into the palace as empress, but Huo Guang judged her too young and did not consent. Shangguan An then turned to the emperor's elder sister, Princess Gai, who got his daughter installed as empress. She was only six years old at the time.

From then on, Shangguan Jie and Shangguan An harbored deep resentment toward Huo Guang. Knowing that the King of Yan, Liu Dan, nursed bitter grievances because, though he was the emperor's elder brother, he had not been able to succeed to the throne, they had a memorial forged in Liu Dan's name. It claimed that Liu Dan would join them in arresting and dismissing Huo Guang. After the memorial was submitted, Huo Guang heard of it and did not dare enter the palace. The emperor asked, "Where is the Grand General?" Shangguan Jie replied that the King of Yan had denounced his crimes, so he did not dare enter the palace. The emperor then issued an edict summoning Huo Guang. Huo Guang removed his official cap and kowtowed to beg forgiveness. The emperor said, "General, put your cap back on. I know this memorial is forged. You transferred to the post of colonel less than ten days ago. How could the King of Yan have known of this?" At that time the emperor was only fourteen years old, and the Secretaries and others at his side were all greatly astonished.

After Emperor Zhao of Han passed away, someone in Jie’s faction falsely accused Huo Guang. When the emperor heard this, he became angry and said, “The General-in-Chief is a loyal minister, the man whom the late emperor entrusted to me and who assists me. Whoever slanders him shall be punished.” From then on, Jie and the others did not dare speak ill of Huo Guang again.

The Hongdao lu (Record of Propagating the Dao) says: People often say that intelligent people do not live long; but are long-lived people therefore not intelligent? Human endowments may be deep and clear, or clear but shallow. The Zhongyong (Doctrine of the Mean) says: “To proceed from sincerity to clear discernment is called nature; to proceed from clear discernment to sincerity is called teaching. Sincerity brings clear discernment, and clear discernment can attain sincerity.” Emperor Zhao of Han belonged to those whose endowment was deep and clear, and so he was able to enjoy enduring stability. Colored glaze, though a precious treasure, is crystalline and white; ice-jade, though it can be made into vessels, is also bright and pure. Yet although their clarity is beautiful, their substance is shallow, and they break easily at a touch. The two appear equally bright, but their inner solidity differs. The reason Emperor Zhao of Han could conduct himself in this way was probably precisely this.

Ever since Emperor Wu of Han established the Left Fengyi, Right Fufeng, and Jingzhao Yin—the three administrative regions of the Western Han capital area—officials and commoners had held Zhao Guanghan in especially high regard. He was naturally sharp-witted and thoroughly versed in government affairs, and he was especially good at using the “gouju” (hooking-and-comparing) method to uncover the truth. What is called gouju is this: if one wants to know the price of horses, one first asks the price of dogs, then the prices of sheep and oxen, and only at the end asks the price of horses; by comparing and cross-referencing the several prices, one can accurately judge whether horses are expensive or cheap. Only Zhao Guanghan could apply this method with great refinement; others who imitated him could not match him.

He could thoroughly investigate the roots and lairs where bandits and local strongmen in the commandery concealed themselves, as well as unlawful acts such as officials accepting goods and money or taking on requests. Several young men in Chang’an gathered in an empty room in a remote alley to plot a robbery. Before they had finished talking, Zhao Guanghan sent officials to arrest and interrogate them, and they all confessed.

When the rich man Su Hui was serving as a langguan (court gentleman), he was once kidnapped by two men. After a short while, Zhao Guanghan arrived at his house with officials, stood personally in the courtyard, and had Gong She, the Chang’an Assistant, knock on the door to exhort the kidnappers: “Lord Zhao, the Jingzhao Yin, asks me to tell you two: please do not kill the hostage. He is an official of the palace guard.” Hearing this, the two kidnappers were greatly astonished.

Zhao Guanghan once also summoned the tingzhang (post chief) of Hudu. As the tingzhang was traveling west and reached the border, the tingzhang at the border joked, “When you get to the office, give Lord Zhao my regards.” After the tingzhang arrived, Zhao Guanghan finished discussing official business with him and asked, “The border tingzhang asked you to greet me; why did you not pass it on?” The tingzhang kowtowed and admitted that it was so. Zhao Guanghan then said, “When you return, thank the border tingzhang for me, and urge him to attend conscientiously to matters within the scope of his duties and to serve well.” The Jingzhao office would not...

Forgetting his profound debt of kindness, he exposed hidden wrongdoing and uncovered concealed affairs, seemingly with divine insight. Matters of this kind all belong to the same category.

The Lu states: I have heard from upright elders of earlier generations that benevolence may exceed that of ordinary people, but wisdom should not. To delight in accusing others and exposing their private affairs is to let one's cleverness run to excess, and excessive cleverness cannot be called love of learning and the habit of asking questions. The gentleman should hold to the principle of centrality and rectitude, overlook the faults of others, and proclaim their merits. How much worse when such a person adds a domineering, harsh, and fierce temperament and lets his edge show in every affair? This is the road to bringing death upon oneself, and not what is meant by "wisdom like a spirit."

The Eastern Han Chronicle records that Dou Rong, hearing of the prestige and virtue of Emperor Guangwu (Liu Xiu, founder of the Eastern Han), inwardly wished to submit to the court. But because the Hexi region was far away, he could not reach it directly. Wei Xiao sent the persuader Zhang Xuan to advise him: "The great enterprise of Emperor Gengshi (Liu Xuan) was achieved, yet it soon collapsed. This proves that the Liu house cannot rise again. Let each of us hold his own territory and join with the lands of Long and Shu. At the highest, we may become like the six states of the Warring States period; at the lowest, we will not fall short of Zhao Tuo, King of Southern Yue."

Dou Rong gathered the local heroes to deliberate. Those of insight all said: "The Emperor's name already appears in the prophetic texts that foretell the rise and fall of rulers, and the Han shows signs of receiving the Mandate once more." Dou Rong then resolved to submit to the court in the east and sent his senior aide Liu Xun to Luoyang with a letter.

Emperor Guangwu sent a reply to Dou Rong: "Now Gongsun Ziyang (Gongsun Shu) holds Yizhou, and General Wei holds Tianshui. Shu and Han are at war, and the weight of the empire's fate rests on your lord. If you make even a slight move, it will affect the whole situation. Given this, how could there be a limit to the favor I wish to show you? If you wish to imitate Duke Huan of Qi and Duke Wen of Jin, aiding the weak states, then you should strive to complete the work. If you wish to divide the realm into three and stand firm, or to unite the lords, you should also decide your course in time. The empire is not yet unified, and since you and I are far apart, I do not intend to swallow your state. Those who discuss this matter now must surely urge you to follow Ren Ao's plan and hold the seven commanderies as Zhao Tuo did. A ruler may grant land, but may not divide the people. Choose the path that suits you, and accomplish your own undertaking."

The Emperor then conferred on Dou Rong the seal and ribbon of Governor of Liangzhou. The edict arrived in Hexi on the very day it was issued, and the people of Hexi were astonished, believing that the Son of Heaven could see clearly matters ten thousand li away.

The Lu states: Dou Rong's submission to Emperor Guangwu was a departure from darkness toward light, and the Emperor's ability to perceive distant matters came from his judgments being so often accurate. Dou Rong's wise choice came first, and only then did the Emperor's foresight follow. The first line of the Zhouyi's Zhun hexagram says: "Hesitating without advancing; it is advantageous to hold fast to correctness." Dou Rong's conduct accords with this. The hexagram's judgment further says: "When heaven and earth are first formed and the world is not yet clear, one should establish lords, but should not rest in ease because of it." This is what the Emperor did. For this reason, Dou Rong's reputation endured throughout the Eastern Han. As for Wei Xiao, as the line says, "He drives his horse back and forth, weeping tears of blood," and he soon perished. Yet it is not only that...

The insight of a ruler may reach beyond ten thousand li, yet the sages had long ago made the principles plain for generations to come.

Emperor Guangwu of the Eastern Han, Liu Xiu, believed that the cultivated acreage reported from various regions was often inaccurate, and that the household registers and ages that commoners reported to the state often shifted. He therefore ordered the prefectures and commanderies to conduct an inspection. Many of the regional inspectors (cishi) and commandery governors (taishou), however, offered glib excuses. Under the pretext of surveying the fields, they gathered the common people in the fields and measured their houses and villages as well. The people blocked the roads and wailed. Some officials showed favoritism toward the powerful landholding families and oppressed the poor and weak.

At that time, every commandery was sending envoys to the capital to report on affairs. Emperor Guangwu saw that an official from Chenliu commandery was carrying a letter. When he unfolded it, it read: "Yingchuan and Hongnong may be investigated; Henan and Nanyang may not be investigated." The emperor pressed the official on where he had obtained the letter. At first the official refused to admit anything, claiming he had picked it up on Changshou Street. The emperor flew into a rage.

Just then, the emperor's son, the Marquis of Donghai, Liu Yang (who later changed his name to Liu Zhuang and became Emperor Ming of Han), was only twelve years old and standing behind the curtains of the imperial tent. He said: "This official is carrying out orders from his commandery. He is probably meant to compare the acreage figures against one another." The emperor asked: "If that is so, why does the letter say that Henan and Nanyang may not be investigated?" Liu Yang replied: "Henan is the seat of the capital, where many of the emperor's close attendants live. Nanyang is the emperor's home region, where many of the emperor's kinsmen live. Their fields and residences exceed the regulations, so they cannot be used as the standard." The emperor ordered the Benbei (imperial guards) to interrogate the official. Only then did he confess, and his account matched what Liu Yang had said. Because of this, the emperor came to prize and cherish Liu Yang all the more.

The Hongdao lu (Record of Broadening the Way) comments: Is perceptiveness not the virtue of a ruler? Yet perceptiveness has two kinds, one that is fine and discerning and one that is exacting and harsh. Fine and discerning perceptiveness fully realizes the work of illumination, like the sun hanging high in the sky and shining over all directions, yet never fussing over the faint light that slips through a crack in a wall or the glimmer at the bottom of a basin. Exacting and harsh perceptiveness is like using a rhinoceros horn to light up the water's edge, so that everything in the water is exposed; even the small fish in deep water and the subtle things lurking in hidden places may fail to escape its notice.

Yet a rhinoceros horn is a material object, whereas light itself has no fixed form. Shining a rhinoceros horn on the water's edge may reveal the situation, but when you hold it up to the sun, it reflects no light at all. This is why Emperor Ming was able to discern the truth that the official had been acting under orders, yet failed to see clearly the injustice and excess in the prison case.

Earlier, when Guangwu was at Ji County, Wang Lang raised troops, issued a proclamation slandering him, and prepared to move against him. Guangwu therefore sent Wang Ba into the market to recruit men, intending to attack Wang Lang, and then set out in haste. The weather was bitterly cold, and as Guangwu traveled south he reached Xia Quyang. Along the way, he heard that Wang Lang's army was right behind them, and his followers were terrified. When they reached the Hutuo River, a scout returned to report: "The river is choked with floating ice, and there are no boats; we cannot cross." The officials were gripped with alarm. Guangwu sent Wang Ba ahead to inspect the river, but Wang Ba feared that this news would frighten the multitude, and so he wished to go on first…

Upon reaching a river that blocked their way, Wang Ba (a general of the Eastern Han) turned back and immediately knelt, saying, "The ice is already solid enough to cross." The officials in the retinue were all delighted, but Emperor Guangwu smiled and said, "The scout official (the officer responsible for reconnaissance and reporting conditions) is indeed talking nonsense." He then pressed on. When they reached the Yellow River, the ice had also closed across it. The emperor ordered Wang Ba to escort the company over. Before everyone had finished crossing, the ice cracked. The emperor then said to Wang Ba, "You enabled my followers to cross safely. This is your merit." Wang Ba thanked him, saying, "This is the result of Your Excellency's (a respectful term for a superior or lord) profound De (virtue) and the protection of the spirits. Even when King Wu of Zhou received the auspicious sign of a white fish leaping into his boat, it could not compare with this." Later, Emperor Guangwu said to his retinue, "Wang Ba responded to circumstances with resourcefulness and brought everyone through danger. This is likely a sign displayed by Heaven."

The Hongdao Lu comments: This event should be compared with the legend of the white snake, not with the auspicious sign of the white fish. Speaking of the spirits' protection in this way may be more fitting.

It further comments: "Responding to circumstances to get through danger" does not mean acting with deceit. When affairs have reached a critical juncture, and the situation is so pressing that there is almost no room to maneuver, this is precisely when heroes deploy their wisdom. Had Wang Ba followed the scout's words, would he have stayed by the water's edge forever? Looking ahead, there is the case of Li Ling, whose presence kept the enemy from daring to approach. Looking back, there is the fearless spirit of Zhao Yun, who was brave from head to toe. Both arose from being placed in such circumstances. If one claims that Wang Ba knew in advance that the river ice would close and on that basis judged it a heaven-sent omen, then that is beyond what Wang Ba could have achieved.

Hongdao Lu, Scroll 38