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Tag: Chen Ping

  • Comprehensive Reflections to Aid in Governance(Part 110): Speak Your Mind

    Comprehensive Reflections to Aid in Governance

    By Sima Guang

    Translated By Yiming Yang  

    Annals of Han Book 5 Scroll 13 (continued)

    Huabiao, originated from the “Slander Post” for airing grievances, degenerated into a décor.

    The 2nd year of the Emperor Wen’s Early Era(178 B.C.)

    In October, during the winter, Chen Ping, the Marquis of Quni, passed away.

    An edict was issued: “All marquises and lords must return to their fiefdoms. Those appointed as court officials or requested to remain in the capital by decree may send their crown prince to fief in their place.”

    On November 2, Zhou Bo was reinstated as Chancellor.

    On November 30, the last day of the month, there was a solar eclipse.

    The Emperor issued an edict: “All ministers should reflect on my mistakes and shortcomings, and inform me of anything We have failed to perceive. They should also recommend virtuous, upright, and candid individuals capable of offering forthright advice to correct my deficiencies.” The emperor further instructed officials to diligently fulfill their duties and reduce unnecessary taxes to benefit the people. The position of General of the Guards was abolished, and his troops disbanded. The Grand Coachman was ordered to maintain only enough horses for the court, with the surplus directed to replenish the postal service throughout the country.

    Jia Shan, an adjutant of the Marquis of Yingyin (Guan Ying), wrote to the Emperor on governing a state during turbulent times:

    “Your Majesty, I have heard that thunder strikes and destroys everything it hits, and that ten thousand pounds of force can crush and annihilate anything. The might of a ruler far surpasses thunder, and the force of a ruler is far greater than ten thousand pounds. Yet, even when a ruler opens a path for criticism, accepts it with a kind face, adopts ideas, and promotes the adviser, the bravest men may still be fearful and unable to express themselves fully. What would happen if a ruler indulges in his desires and acts violently, hating anyone who points out his mistakes? If Your Majesty uses your might to intimidate and your authority to oppress, then even those as wise as Emperor Yao and Shun, or as mighty as the warrior Meng Ben, would still be crushed and destroyed. In such a case, the ruler would never hear of his mistakes, and the country would be in peril.

    “In ancient times, the Zhou dynasty supported 1,800 states and served 1,800 lords with the people of the Nine Provinces. The lords had excess wealth, the people had extra leisure, and they sang praises of their rulers. The First Emperor of Qin, however, ruled alone over the people of 1,800 states. Despite the people’s exhausting labor and the surrender of all their wealth, his demands were never met. The entire empire could not satisfy a single ruler’s appetite for hunting. Although the First Emperor of Qin thought highly of his achievements and believed his descendants would prosper for generations, just months after his death, the entire country rose up against him, and his ancestral temple was destroyed.

    Why was the First Emperor of Qin unaware that he was doomed to fall? Because no one dared to tell him the truth. And why did nobody dare to tell him? It was because he had lost the values of respecting the elderly, had dismissed the support of loyal officials, and killed those who dared to remonstrate with him. As a result, officials survived by flattery and sycophancy, praising his virtue above that of Emperor Yao and Shun, and declaring his achievements greater than those of King Tang of Shang and King Wu of Zhou. Yet the country was already collapsing, and nobody dared to tell him the truth.

    “Your Majesty has called upon virtuous and upright people from across the country, and the people are overjoyed, saying, “The way of Emperor Yao and Shun will be revived, and the achievements of the Three Sovereigns will be realized.” All the talented individuals in the world are eager to contribute their best efforts to assist in Your Majesty’s benevolent rule. Now, the virtuous and upright are gathered at court, and the wise have been chosen as your attendants and officials, often accompanying you on hunting, riding, and shooting excursions several times a day. I fear this may distract the courtiers and prevent the officials from attending to their duties.

    “When Your Majesty ascended to the throne, you personally encouraged the entire country, practiced self-discipline, and showed great magnanimity toward the people, restraining extravagance, showing affection, lightening sentences for the convicted, and exonerating the innocent. The people were pleased and happy. I have heard that officials in the provinces east of Xiao Mountain publicized your edict, and even the elderly, weak, and sick traveled there, leaning on their staff, just to hear it, hoping to live a little longer to witness the realization of virtuous governance.

    “Now, with achievements on the verge of being realized, your reputation shining, and people everywhere following your virtuous example, I am deeply concerned that talented officials and virtuous people are spending their days hunting and shooting with Your Majesty, chasing hares and foxes while neglecting the great cause and abandoning the people’s hopes. This deeply troubles me.

    “In ancient times, great officials were not permitted to partake in entertainments and outings; they were urged to focus on their duties and maintain high standards of conduct. As a result, all officials upheld their personal integrity and fulfilled their responsibilities with utmost dedication to serve the great cause of the country. It is unfortunate that nowadays, though officials may cultivate their moral character at home, they undermine it in the emperor’s court. I feel sorry for them.

    “Your Majesty can enjoy leisure and outings with your attendants, while discussing state affairs with ministers and upright individuals in the court. In this way, you will not lose the pleasure of repose, you will uphold proper etiquette in court, and your discussions of state matters will be guided by sound reasoning. This issue is of utmost importance.”

    The Emperor praised and accepted the criticism.

    During each court appearance, officials and attendants would submit memorandums, and the emperor never failed to dismount his carriage to accept their proposals. If the suggestions were unusable, he would set them aside; if they were useful, he would adopt them, always appreciating their candor regardless of the proposal being used.

    Once, the Emperor wanted to ride his carriage down a steep slope in Baling. General of the Household Yuan Ang, riding beside him, held the reins of his horse-drawn carriage. The Emperor asked Yuan Ang if he was afraid, to which Yuan Ang replied, “I have heard that ‘the son of the super-rich does not sit under the eaves of a hall [in case of a falling tile].’ A wise ruler should not take risks or rely on luck. If Your Majesty rushes down this steep slope at breakneck speed, there is a risk of the horses panicking and an accident occurring. As the emperor, you must not be careless and disregard the importance of the ancestral temple and the empress dowager.” The Emperor then stopped.

    Madame Shen was a favorite concubine of the emperor and often sat at the same table as the empress in the imperial harem. Once, when the Emperor’s entourage visited the offices of court attendants, Yuan Ang, the General of the Household, moved Madame Shen’s seat away from the Emperor. Madame Shen became angry and refused to take the seat, and the Emperor, also offended, withdrew to the inner chambers.

    Yuan Ang then stepped forward and said, “I have heard that when there is distinction between superiors and subordinates, there will be harmony between them. Now that Your Majesty has already established the empress, Madame Shen is merely a concubine. How can a concubine sit at the same table as the empress? Your Majesty’s favor towards her is actually harming her. Have you not heard the story of ‘the human pig’?” Upon hearing this, the Emperor was pleased. He summoned Madame Shen and gave her a talk. In gratitude, Madame Shen gifted Yuan Ang fifty caddies of gold.

    Jia Yi advised the Emperor:

    “The Book of Guanzi says: ‘When the granaries are full, the people understand etiquette and rules. When they have sufficient food and clothing, they know the difference between honor and shame.’ Throughout history, it has never been heard that a population lacking basic necessities could be governed effectively. As the ancients said: ‘If one man does not farm, some will face hunger; if one woman does not weave, some will suffer from cold.’ Resources are produced at their own rate, and misuse or wasteful spending will inevitably exhaust them and render them unsustainable.”

    “The ancients governed the world with utmost care and meticulousness, and thus accumulated sufficient reserves to rely upon. Nowadays, many abandon the fundamentals and rush toward the superficial(meaning nonproducers), causing great harm to the world. The corrupt customs of extravagance and licentiousness grow day by day, becoming the greatest scourge of the world! While the chase for profit and luxury spreads widely, no one makes efforts to stop it. The country’s welfare is on the verge of collapse, and no one can revive it. There are few who produce, yet many who consume—how can the wealth of the world not be depleted?

    “For almost forty years since the Han dynasty was established, the accumulation of both public and private wealth has been a cause for lamentation. When the rain fails to fall in due season, the people become anxious, like wary wolves. When there is a poor harvest, the rich submit their surplus to advance their rank, while the poor are forced to sell their ranks or children. I am sure Your Majesty is aware of this. How can a ruler remain unmoved when the country is in crisis?

    “Famine and abundance in the world are natural phenomena ordained by heaven, and even great rulers like Yu the Great and King Tang of Shang had to contend with them. If, unfortunately, a drought affects an area of two or three thousand miles, where will the country turn to provide disaster aid? If a sudden crisis on the border requires the mobilization of millions of soldiers, where will the country find them? When both natural disasters and warfare occur simultaneously, the entire world suffers. The strong and courageous gather to pillage, while the weak, old, and frail are left behind, forced to gnaw on their children’s bones. When political chaos arises, those from afar will take advantage of the situation and contend for power. If we only react when crises occur, will it not be too late?

    “Accumulating wealth and resources is the key to the prosperity and survival of the country. If there is an abundance of grain and wealth, what cannot be achieved? Whether in attack or defense, victory will be assured. With such reserves, the enemy can be pacified, and people from afar will come to pay tribute. Who will not answer the call when such a reserve is at hand?

    “Now, if the people are to return to agriculture, it should be based on their individual abilities. If everyone in the world uses their strengths to sustain themselves, those seeking profits and wandering from place to place will be compelled to till the fields. As a result, there will be a sufficient accumulation of wealth, and people will be content with their lives. This will bring prosperity to the country and peace to the world. I fear this has not yet been accomplished, and thus I am deeply concerned for Your Majesty’s reign.”

    Upon hearing Jia Yi’s words, in the spring, on January 15, the emperor issued a decree to perform a plowing ceremony. He personally led the people in plowing the fields, setting an example for the entire nation to follow.

    In March, officials requested that imperial princes be appointed as kings of various vassal states. The emperor issued a decree first appointing Liu Biqiang, the young son of Prince You of Zhao, as the Prince of Hejian. Liu Zhang, Marquis of Zhuxu, was then appointed as the Prince of Chengyang, and Liu Xingju, Marquis of Dongmou, as the Prince of Jibei. After these appointments, the emperor appointed his own sons: Liu Wu as the Prince of Dai, Liu Shen as the Prince of Taiyuan, and Liu Yi as the Prince of Liang.

    In May, an edict was issued stating, “In ancient times, when governing the world, there were banners to promote good deeds and wooden posts for publishing grievances, which encouraged good governance and allowed officials to voice their criticisms. Today, there are laws punishing slander and fallacy, making officials afraid to speak their minds, thus preventing the emperor from hearing about his mistakes. How can we attract virtuous and talented people from distant places? Therefore, we will abolish these laws!”

    In September, the Emperor issued another decree: “Agriculture is the foundation of the country, and the people rely on it for their livelihood. However, some neglect this foundation and pursue trivial matters, leading to poor harvests and hardships in people’s lives. I am concerned about this situation, so I will personally lead the officials in farming to encourage them. Additionally, I will exempt half of this year’s land tax for the entire country.”

    Prince Jing of Yan, Liu Ze, passed away.

  • Comprehensive Reflections to Aid in Governance(Part 96): A Narrow Escape

    Comprehensive Reflections to Aid in Governance

    By Sima Guang

    Translated By Yiming Yang 

    Annals of Han Book 3 Scroll 11(continued)

    Yongzuo Temple, Taiyuan(a.k.a. Jinyang), Shanxi Province. Photo by Roland Longbow

    The 7th year of the Emperor Gaozu (200 B.C.)

    In October, during the winter, the Changle Palace was completed, and the monarchs and ministers gathered to pay their respects. Early in the morning, the internuncios arranged the ceremony and led the guests into the palace in proper order, standing in rows facing east or west. Guards stood with halberds in hand on the steps or in the courtyard, while flags and banners were raised. When the alert was announced, the Emperor’s carriage emerged from the chamber. The princes followed, down to the officials with a salary of 600 picul, all coming to congratulate the Emperor, trembling in awe and respect.

    After the ceremony, a banquet was held. The attendants sat in the palace hall, all prostrating in salute and bowing their heads in reverence, and toasts were raised according to rank. After nine rounds, the internuncios announced, “The wine is being served,” and the officials in charge of discipline escorted out anyone who did not follow the proper etiquette. The banquet lasted all day, and no one behaved improperly. The Emperor then said, “Today, I truly understand the esteem of being an emperor!” He appointed Shusun Tong as the Minister of Ceremony and rewarded him with five hundred pounds of gold.

    In earlier times, the empire of Qin ruled the realm and incorporated the ceremonial practices of the six states it had conquered, selecting and preserving those that emphasized respect for the ruler and the subordination of officials. When Shusun Tong re-established the imperial ritual system, some additions and omissions were made, but it largely followed the Qin model. The system retained the imperial titles, as well as the names of officials and palace buildings, with few modifications. Written records of the system were later compiled with the legal code and stored in the archives of the judicial officials. However, the judicial officials did not transmit the ritual system to people outside the court, and no commoners or administrators spoke of it.

    Sima Guang’s commentary: The importance of rituals is enormous! When applied to oneself, they regulate one’s actions and behavior, ensuring all is done properly; when applied to the family, they establish distinctions between internal and external relations, fostering harmony among the nine kinship groups; when applied to the village, they create proper relationships between elders and youth, cultivating refined and graceful customs; when applied to the state, they ensure proper order between the ruler and ministers, leading to successful governance; when applied to the world, they bring submission from the monarchs and uphold justice. How can rituals be confined to seating arrangements in gathering or household management for the neighborhood order? Even with the wisdom of Emperor Gaozu, he praised Lu Jia’s words about ‘not governing on horseback despite winning the realm on horseback,’ and he admired Shusun Tong’s etiquette with great appreciation. Yet, the reason Gaozu couldn’t compare with the kings of the Three Dynasties was his failure in learning.

    Had he sought the assistance of great scholars and governed the world through rituals, his achievements would have surpassed what we now see. It is a pity that Shusun Tong’s capacity was so limited! He merely took the scraps and remnants of ancient rituals, following popular customs, catering to public taste, and seeking favor for himself, allowing the rituals of the former kings to decline into obscurity. Isn’t that a painful loss? This is why Yang Xiong ridiculed him, saying: ‘In ancient times, there were great scholars in Lu, but their names were lost. Someone asked: “Why were they great?” The answer was: “Shusun Tong wanted to regulate etiquette between ruler and ministers and called for scholars from Lu, but two great scholars refused to comply.” Someone asked: “Did Confucius not travel among the monarchs and serve them?” The answer was: “Confucius paved the way for his own ideals. Had he compromised his principle to fit others, wouldn’t he have implemented his own rules and standards?”

    What an excellent remark from Yang Xiong! How could a great scholar demolish his principles and abandon rules and standards, for the sake of temporary honor and reward?”

    The Emperor personally led the campaign against King of Hán, Xin, defeating his army at Tongdi and beheading General Wang Xi. Xin fled and sought refuge with the Xiongnu. Wanqiu Chen and Wang Huang, from Baitu county, enthroned Zhao Li, a descendant of the Zhao clan, as king. They gathered the remnants of Xin‘s scattered forces and planned a joint attack on the Han Dynasty with Xin and the Xiongnu. The Xiongnu dispatched the Left and Right Tuqi Kings, leading over ten thousand cavalry, who stationed themselves south of Guangwu county and reached Jinyang city. The Han army attacked, defeating the Xiongnu, who fled and then regrouped, the Han army pursued them, riding on their recent victories. However, a severe cold spell with rain and snow caused two or three out of every ten soldiers to lose fingers to frostbite.

    While the Emperor was in Jinyang, he received news that Modu Chanyu had stationed troops at Daigu and was preparing to attack. He sent scouts to assess the Xiongnu. Modu Chanyu had concealed his strongest warriors and horses, leaving only the old, weak, and thin livestock visible. Ten messengers were sent, all reporting that the Xiongnu were vulnerable. The Emperor then dispatched Liu Jing as an envoy to Xiongnu, but before his return, the Han army advanced north with 320,000 soldiers, crossing Gouzhu Pass. When Liu Jing returned, he reported, “When two countries go to war, they exaggerate their strengths and hide their weaknesses. However, I saw only the weak, thin, and old, suggesting they intentionally suggesting they intentionally showed their weakness to lure us into an ambush. In my opinion, the Xiongnu cannot be attacked at this moment.”

    By this point, the Han army was already on the move, and the Emperor, angered by Liu Jing‘s report, cursed him, “You, a mere prisoner from Qi, gained your position through eloquence, and now you spout nonsense to lower our army’s morale!” Liu Jing was then arrested and shackled in Guangwu.

    The Emperor arrived at Pingcheng, but not all his troops had assembled. Modu Chanyu mobilized 400,000 elite cavalry and besieged the Emperor at Baideng Terrace for seven days. The Han forces were unable to provide mutual aid or receive supplies. The Emperor used Chen Ping‘s secret strategy, sending a messenger to bribe Yanzhi, the Xiongnu queen, with a generous reward. Yanzhi advised Modu Chanyu, “The two rulers should not pounce on each other like this. Even if you seize Han territory, you cannot hold it permanently. Moreover, the Han ruler is also protected by divine spirits. The Chanyu should be very cautious.”

    Modu Chanyu had arranged to meet Wang Huang and Zhao Li, but their troops never arrived, making him suspect they had conspired with the Han. As a result, he released part of the siege. A thick fog shrouded the area, allowing Han messengers to move back and forth unnoticed by the Xiongnu. Chen Ping advised loading strong crossbows with two arrows each, and sending them out with arrows pointing to enemies, from the side where the siege had been lifted. The Emperor escaped the siege but wanted to move forward quickly. However, Grand Coachman–Duke of Teng, Xiahou Ying, insisted on proceeding slowly. Upon reaching Pingcheng, the rest of the Han army had arrived, and the Xiongnu cavalry retreated. The Han forces then withdrew, assigning Fan Kuai to stabilize the Dai commandery.

    The Emperor arrived at Guangwu and pardoned Liu Jing, saying, “I failed to heed your advice, which led to the siege at Pingcheng. I have already executed the previous ten envoys who misinformed me.” He then granted Liu Jing the title of Marquis of Jianxin, along with two thousand households. Continuing south to Quni county, the Emperor remarked, “What a magnificent county! I have traveled throughout the empire, but only Luoyang and this place impress me.” He granted Chen Ping the title of Marquis of Quni and bestowed the entire county as his fiefdom. Chen Ping had accompanied the Emperor on campaigns and devised six original strategies, each of which led to an expansion of his fief.

    In December, the Emperor returned and passed through the kingdom of Zhao. The King of Zhao, Zhang Ao, who was the Emperor’s son-in-law, humbled himself and treated the Emperor with utmost esteem, while the Emperor sat with his legs wide open, openly insulting Zhang Ao. This enraged the prime minister of Zhao, Guan Gao, along with Zhao Wu and others, who said, “Our king is a coward!” They approached Zhang Ao with fury, “The empire is up for grabs. Only those with courage seize power. Your Excellency humbles before the Emperor deferentially, but he shows you no respect. We want to kill him on your behalf!”

    Zhang Ao bit his finger until it bled and replied, “You are wrong! Our ancestors lost their kingdom, but it was through the Emperor’s help that we regained it. His virtue has benefited our descendants, and all we have is thanks to his power. I hope you never speak like that again!”

    Guan Gao, Zhao Wu, and the others conferred among themselves, “We should not have spoken to the king that way. Our king is a man of integrity and will not betray his loyalty. Even if we wish to kill the Emperor for insulting our king, why should we implicate the king? If we succeed, the credit will go to him; if we fail, we alone will face the consequences!”

    The Xiongnu attacked the kingdom Dai, and the King of Dai, Liu Xi (the Emperor’s older brother), abandoned his kingdom without a fight. He returned to the capital, was pardoned, and demoted to the Marquis of He’yang. On January 17, the Emperor’s son, Prince Liu Ruyi, was installed as the new King of Dai.

    In February, the Emperor arrived at Chang’an. Xiao He oversaw the construction of the Weiyang Palace, which greatly impressed the Emperor. However, the Emperor was furious, saying to Xiao He, “The world is in chaos, and we have been at war for years with the outcome still uncertain. Why are you focused on building such an extravagant palace?”

    Xiao He responded, “Precisely because the world is still unstable, we should seize this opportunity to build. Moreover, the Emperor considers the four seas as his home, and without grandeur, he cannot command respect. It is also important to leave a legacy that future generations cannot surpass.” The Emperor was pleased with this explanation.

    Sima Guang‘s commentary: A king should make benevolence and righteousness his grandeur, and moral integrity his source of awe. I have never heard that filling the world with palaces and halls is a way to demonstrate dominance. When the world is unsettled, one must practice restraint and fiscal responsibility to meet the needs of the people. To prioritize palaces and halls—how can this reflect an understanding of what is truly important? In the past, Emperor Yǔ lived in humbled palace, while Xia Jíe built extravagant ones and lost his empire. A founding lord should practice frugality and set an example for his descendants. Even the last ruler of a dynasty, despite the example of frugality, eventually succumbed to exorbitance—how much more will they be corrupted by being shown the example of indulgence? Moreover, to say “do not let future generations surpass it”—is this not a grave mistake? Emperor Wu, after all, ultimately ruined the country by overspending on palaces and halls, a trend perhaps initiated by Marquis Zan.

    The Emperor moved the capital from Yueyang to Chang’an. The Ministry of the Imperial Clan was first established to rank the genealogical records of the imperial family. In April, during the summer, the Emperor traveled to Luoyang.