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颜渊喟然叹曰：“仰之弥高，钻之弥坚。”此言颜渊学于孔子，积累岁月，见道弥深也。《宣汉》之篇，高汉于周，拟汉过周，论者未极也。恢而极之，弥见汉奇。夫经熟讲者，要妙乃见；国极论者，恢奇弥出。恢论汉国，在百代之上，审矣。何以验之？ |
| | Yan Yuan sighed and said, "The higher I look up to it, the more exalted it becomes; the deeper I probe into it, the firmer it proves." This statement indicates that Yan Yuan studied under Confucius, accumulating knowledge over many years and thus came to understand the Dao more deeply. The chapter "Xuan Han" elevates the Han dynasty above the Zhou, even suggesting that the Han surpasses the Zhou; however, commentators have not yet reached a definitive conclusion on this matter. Expanding and pushing to its extreme, one sees ever more clearly the marvels of the Han. A Classic that is thoroughly discussed reveals its essential subtleties; A state whose ultimate discussions are pursued will see ever more remarkable and extraordinary ideas emerge. To elaborate on the Han state as surpassing all previous dynasties is indeed a well-founded assertion. How can this be verified?
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黄帝有涿鹿之战；尧有丹水之师；舜时有苗不服；夏启有扈叛逆；高宗伐鬼方，三年克之；周成王管、蔡悖乱，周公东征。前代皆然，汉不闻此。高祖之时，陈狶反，彭越叛，治始安也。孝景之时，吴、楚兴兵，怨鼂错也。匈奴时扰，正朔不及，天荒之地，王功不加兵，今皆内附，贡献牛马。此则汉之威盛，莫敢犯也。 |
| | The Yellow Emperor had the Battle of Zhuolu; Yao had the military campaign at Danshui; In the time of Shun, the Youmiao people did not submit; During Xia Qi's reign, the Hu clan rebelled; Gaozong waged war against Guifang and subdued it after three years; During King Cheng of Zhou's reign, the Guan and Cai clans committed rebellion, prompting Duke of Zhou to launch a campaign in the east. This was true for previous dynasties, but such events are not recorded for the Han. During Emperor Gaozu's reign, Chen Xi rebelled and Peng Yue defected; only then did governance begin to stabilize. 橑 At the time of Emperor Xiaojing, Wu and Chu raised armies in rebellion, out of resentment toward Chao Cuo. The Xiongnu frequently harassed the borders, and their territory was beyond the reach of the imperial calendar; these were once desolate lands where the achievements of kings did not extend through military force. Now they have all submitted to Han authority, offering tribute in cattle and horses. This demonstrates the might and prestige of the Han, which no one dares to challenge.
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纣为至恶，天下叛之。武王举兵，皆愿就战，八百诸侯，不期俱至。项羽恶微，号而用兵，与高祖俱起，威力轻重，未有所定，则项羽力劲。折铁难于摧木。高祖诛项羽，折铁；武王伐纣，摧木。然则汉力胜周多矣。凡克敌，一则易，二则难。汤、武伐桀、纣，一敌也；高祖诛秦杀项，兼胜二家，力倍汤、武。武王为殷西伯，臣事于纣。以臣伐周，夷、齐耻之，扣马而谏，武王不听，不食周粟，饿死首阳。高祖不为秦臣，光武不仕王莽，诛恶伐无道，无伯夷之讥，可谓顺于周矣。 |
| | Zhou was the ultimate tyrant, and thus the whole world rebelled against him. King Wu raised his army, and all were willing to fight; eight hundred feudal lords arrived without prior arrangement. Xiang Yu, though initially obscure in his malevolence, raised troops and called for action. Rising at the same time as Emperor Gaozu, their respective powers had not yet been determined; thus Xiang Yu was formidable in strength. It is harder to break iron than to snap wood. Emperor Gaozu killed Xiang Yu—breaking iron; King Wu attacked Zhou—snapping wood. Thus, the strength of Han far surpasses that of Zhou. Generally, defeating an enemy is easy when it is one and difficult when it is two. Tang and Wu attacked Jie and Zhou—only one opponent each; Emperor Gaozu overthrew Qin and killed Xiang Yu, defeating both in one campaign, thus his strength was double that of Tang and Wu. King Wu was the western feudal lord of Yin and served as a subject to Zhou. To attack Zhou with the status of a minister, Yiqi and Ziqi considered it shameful; they held back King Wu's horse to remonstrate, but he did not listen. They refused to eat grain from Zhou and starved to death on Shouyang Mountain. Emperor Gaozu was never a minister of Qin, and Emperor Guangwu did not serve Wang Mang; to punish the wicked and attack those without virtue is free from criticism by Bodi. This can be said to conform with Zhou's principles.
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丘山易以起高，渊洿易以为深。起于微贱，无所因阶者难；袭爵乘位，尊祖统业者易。尧以唐侯入嗣帝位，舜以司徒因尧授禅，禹以司空缘功代舜，汤由七十里，文王百里，武王为西伯，袭文王位。三郊五代之起，皆有因缘，力易为也。高祖从亭长提三尺剑取天下，光武由白水奋威武海内，无尺土所因，一位所乘，直奉天命，推自然。此则起高于渊洿，为深于丘山也。比方五代，孰者为优？ |
| | Hills are easy to raise high, and marshes are easy to make deep. Rising from obscurity and lowly status without any support or foundation is difficult; Inheriting a title and position, continuing the legacy of one's ancestors with honor is easy. Yao, as the Duke of Tang, succeeded to the imperial throne; Shun, as Minister of Works, received abdication from Yao; Yu, as Minister of Public Works, succeeded Shun through his achievements. Tang started with a territory of seventy li, Wenwang had one hundred li, and King Wu was the western feudal lord who inherited Wenwang's position. The rise of the three suburbs and five dynasties all had their causes and connections; it was easy to achieve with such advantages. Emperor Gaozu rose from the position of a village official, wielding only a three-foot sword to seize the empire; Emperor Guangwu began at Baishui and displayed his martial might throughout the realm. Neither had any territory or position to rely upon—directly upholding Heaven's mandate and acting in accordance with nature. This is like raising a hill higher than the depth of marshes, or making something deeper than hills themselves. Comparing these five dynasties, which one is superior?
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《传》书或称武王伐纣，太公《阴谋》，食小儿以丹，令身纯赤，长大，教言殷亡。殷民见儿身赤，以为天神，及言殷亡，皆谓商灭。兵至牧野，晨举脂烛。奸谋惑民，权掩不备，周之所讳也，世谓之虚。汉取天下，无此虚言。《武成》之篇，言周伐纣，血流浮杵。以《武成》言之，食儿以丹，晨举脂烛，殆且然矣。汉伐亡新，光武将五千人，王莽遣二公将三万人，战于昆阳，雷雨晦冥，前后不相见。汉兵出昆阳城，击二公军，一而当十，二公兵散。天下以雷雨助汉威敌，孰与举脂烛以人事谲取殷哉？ |
| | Some historical records claim that King Wu attacked Zhou. In Tai Gong's "Yinmou," it is said that they fed a child cinnabar, causing his body to turn entirely red; when he grew up, he was taught to speak of the fall of Yin. The people of Yin saw the child with a red body and believed him to be a deity; when he spoke of the fall of Yin, they all thought that Shang was doomed. When troops arrived at Muye, candles were lit in the morning. Deceptive schemes misled the people; power was used to cover unpreparedness—this is what Zhou wished to conceal, and later generations regarded it as false. The Han's conquest of the empire had no such falsehoods. In the chapter "Wucheng," it is said that when Zhou attacked Zhou, blood flowed so much that it floated millstones. According to the "Wucheng" account, feeding a child cinnabar and lighting candles in the morning—these things might well have happened. When Han attacked the fallen Xin dynasty, Emperor Guangwu led five thousand men. Wang Mang dispatched two high-ranking generals with thirty thousand troops to fight at Kunyang. During the battle, thunder and rain darkened the sky so that front lines could not see each other. The Han troops emerged from Kunyang city to attack the two generals' forces, one man fighting ten; the two generals' armies scattered. The people of the world saw thunder and rain aiding Han to overcome its enemies—how does this compare with lighting candles as a human contrivance to deceive Yin?
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或云：“武王伐纣，纣赴火死，武王就斩以钺，悬其首于大白之旌。”齐宣王怜衅锺之牛，睹其色之觳觫也。楚庄王赦郑伯之罪，见其肉袒而形暴也。君子恶，不恶其身。纣尸赴于火中，所见凄怆，非徒色之觳觫、袒之暴形也。就斩以钺，悬乎其首，何其忍哉？高祖入咸阳，阎乐诛二世，项羽杀子婴，高祖雍容入秦，不戮二尸。光武入长安，刘圣公已诛王莽，乘兵即害，不刃王莽之死。夫斩赴火之首，与贳被刃者之身，德虐孰大也？岂以羑里之恨哉？以人君拘人臣，其逆孰与秦夺周国、莽酖平帝也？邹伯奇论桀、纣之恶不若亡秦，亡秦不若王莽。然则纣恶微而周诛之痛，秦、莽罪重而汉伐之轻，宽狭谁也？ |
| | Some say, "King Wu attacked Zhou; Zhou threw himself into the fire and died. King Wu then beheaded him with an axe and displayed his head on a white flag." King Xuan of Qi pitied the ox to be sacrificed at Xinzhong, moved by its trembling appearance. Chu Zhuangwang pardoned Lord Zheng's crime upon seeing him bare-chested and exposed to the elements. A gentleman hates wrongdoing, not the person himself. Zhou's corpse thrown into the fire would have been a sight of sorrow and anguish, not merely like the trembling appearance or exposed body of an ox. To behead him with an axe immediately and hang his head—how cruel this was! When Emperor Gaozu entered Xianyang, Yan Le killed Second Son Shi, and Xiang Yu killed Ziying. Yet Emperor Gaozu calmly entered Qin without killing the two corpses. When Emperor Guangwu entered Chang'an, Liu Shenggong had already killed Wang Mang, and the troops immediately took action. They did not personally behead Wang Mang's corpse. Between beheading a body already thrown into fire and sparing the corpse of one who was killed by another, which act is more virtuous or cruel? Is this not due to resentment over Youli? To have a ruler imprison his minister—how is this different from Qin seizing the Zhou state or Wang Mang poisoning Emperor Ping? Zou Boqi argued that the wickedness of Jie and Zhou was less than that of fallen Qin, and that of fallen Qin was less than that of Wang Mang. If so, then Zhou's evil deeds were minor yet his punishment was severe; Qin and Wang Mang committed grave crimes but Han treated them lightly. Who is more lenient or narrow-minded?
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高祖母妊之时，蛟龙在上，梦与神遇。好酒贯饮，酒舍负雠。及醉留卧，其上常有神怪。夜行斩虵，虵妪悲哭。与吕后俱之田庐，时自隐匿，光气畅见，吕后辄知。始皇望见东南有天子气。及起，五星聚于东井。楚望汉军，云气五色。光武且生，凤皇集于城，嘉禾滋于屋。皇妣之身，夜半无烛，空中光明。初者，苏伯阿望舂陵气，郁郁葱葱。光武起，过旧庐，见气憧憧上属于天。五帝三王初生始起，不闻此怪。尧母感于赤龙，及起，不闻奇佑。禹母吞薏苡，将生，得玄圭。契母咽燕子，汤起，白狼衔钩。后稷母履大人之迹，文王起，得赤雀，武王得鱼、乌。皆不及汉太平之瑞。 |
| | When Emperor Gaozu's mother was pregnant, a dragon appeared above her; she dreamed of meeting a deity. He loved drinking and consumed large amounts of alcohol, with taverns bearing grudges against him. When he became drunk and stayed to sleep there, supernatural beings often appeared above him. While traveling at night, he beheaded a snake; the snake's mother wept in sorrow. When traveling together to a farm with Empress Lü, he often hid himself, but his radiant aura was always visible; Empress Lü would immediately know. Emperor Qin Shi Huang once saw a "Son of Heaven" omen in the southeast. When he rose to power, five planets gathered at the constellation Dongjing. The people of Chu gazed upon the Han army and saw clouds in five colors. Before Emperor Guangwu was born, phoenixes gathered on the city walls, and auspicious grains grew on rooftops. At midnight when his mother's body was pregnant, there was no candlelight, yet light shone from the sky. Initially, Su Boa observed the qi of Chongling and saw it dense and verdant. When Emperor Guangwu rose to power and passed by his old home, he saw the qi rising in a luminous column reaching up to heaven. At the birth or rise of the Five Emperors and Three Kings, such strange phenomena were not recorded. Yao's mother was said to have been inspired by a red dragon; yet when he rose to power, no extraordinary blessings were reported. Yu's mother swallowed yiyi (a type of plant); just before giving birth, she obtained a black jade tablet. Xi's mother swallowed the egg of a swallow; when Tang rose to power, a white wolf carried a hook in its mouth. Houji's mother stepped into the footprint of an adult; when Wenwang rose to power, he received a red sparrow, and King Wu obtained a fish and a bird. All these were not as great as the auspicious signs of peace in Han's era.
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黄帝、尧、舜，凤皇一至。凡诸众瑞，重至者希。汉文帝，黄龙、玉棓。武帝，黄龙、麒麟、连木。宣帝，凤皇五至，麒麟、神雀、甘露、醴泉、黄龙、神光。平帝，白雉、黑雉。孝明，麒麟、神雀、甘露、醴泉、白雉、黑雉，芝草、连木、嘉禾，与宣帝同，奇有神鼎、黄金之怪。一代之瑞，累仍不绝，此则汉德丰茂，故瑞佑多也。孝明天崩，今上嗣位，元二之间，嘉德布流。三年，零陵生芝草五本。四年，甘露降五县。五年，芝复生六年，黄龙见，大小凡八。前世龙见不双，芝生无二，甘露一降，而今八龙并出，十一芝累生，甘露流五县，德惠盛炽，故瑞繁夥也。自古帝王，孰能致斯？ |
| | The Yellow Emperor, Yao, and Shun each saw the phoenix appear once. In general, among all these auspicious signs, those that appeared repeatedly were rare. During Emperor Wendi of Han's reign, there were yellow dragons and jade staffs. Emperor Wu saw yellow dragons, qilin (unicorns), and connected trees. During Emperor Xuan's reign, the phoenix appeared five times; there were also qilin, divine sparrows, sweet dew, nectar springs, yellow dragons, and supernatural lights. During Emperor Ping's reign, white pheasants and black pheasants appeared. During Emperor Xiaoming's reign, qilin, divine sparrows; sweet dew and nectar springs; white pheasants, black pheasants; lingzhi mushrooms, connected trees, and auspicious grains—these were the same as during Emperor Xuan's time. Additionally, there appeared a miraculous tripod and strange golden phenomena. The auspicious signs of one dynasty accumulated continuously without ceasing; this indicates that Han's virtue was abundant, hence the many blessings and protections. When Emperor Xiaoming passed away, the current emperor succeeded to the throne; between the first and second years of his reign, virtuous blessings spread widely. In the third year, five clusters of lingzhi mushrooms grew in Lingling. In the fourth year, sweet dew fell over five counties. In the fifth year, lingzhi mushrooms appeared again; in the sixth year, yellow dragons were seen, with a total of eight large and small ones. In previous ages, dragons were seen singly and lingzhi mushrooms never appeared in pairs; sweet dew fell only once. Now eight dragons appear together, eleven clusters of lingzhi grow successively, and sweet dew flows over five counties—virtue and grace are flourishing, hence the abundance of auspicious signs. Since ancient times among emperors, who could achieve such a thing?
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儒者论曰：“王者推行道德，受命于天。”《论衡·初秉》以为王者生禀天命。性命难审，且两论之。酒食之赐，一则为薄，再则为厚。如儒者之言，五代皆一受命，唯汉独再，此则天命于汉厚也。如审《论衡》之言，生禀自然，此亦汉家所禀厚也。绝而复属，死而复生。世有死而复生之人，人必谓之神。汉统绝而复属，光武存亡，可谓优矣。 |
| | Confucian scholars say: "A Son of Heaven promotes virtue and morality and receives his mandate from Heaven." "The Lunheng · Chu Bing" holds that a Son of Heaven is born with the Mandate of Heaven. The nature of fate and destiny is hard to determine; let us consider both arguments. A gift of food and drink, once given is considered light, twice given is regarded as generous. According to the Confucian view, all five dynasties received Heaven's mandate only once; only Han received it twice. This indicates that Heaven's favor toward Han was especially generous. If we accept the argument of "Lunheng," that one is naturally endowed at birth, then this also means Han was particularly richly endowed. Cut off and yet reunited again; dead and yet revived once more. There are people in the world who die and return to life, and such individuals must be regarded as divine by others. The Han dynasty's line was cut off but reunited again; Emperor Guangwu preserved its survival, which can truly be called excellent.
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武王伐纣，庸、蜀之夷佐战牧野。成王之时，越常献雉，倭人贡畅。幽、厉衰微，戎、狄攻周，平王东走，以避其难。至汉，四夷朝贡。孝平元始元年，越常重译，献白雉一、黑雉二。夫以成王之贤，辅以周公，越常献一，平帝得三。后至四年，金城塞外羗良桥桥种良愿等，献其鱼盐之地，愿内属汉，遂得西王母石室，因为西海郡。周时戎、狄攻王，至汉内属，献其宝地。西王母国在绝极之外，而汉属之。德孰大？壤孰广？方今哀牢、鄯善、诺降附归德。匈奴时扰，遣将攘讨，获虏生口千万数。夏禹倮入吴国。太伯采药，断发文身。唐、虞国界，吴为荒服，越在九夷，罽衣关头，今皆夏服，褒衣履舄。巴、蜀、越嶲、郁林、日南、辽东，乐浪，周时被发椎髻，今戴皮弁；周时重译，今吟《诗》、《书》。 |
| | King Wu of Zhou attacked King Zhou of Shang, and the Yizhou peoples from Yong and Shu assisted in the battle at Muye. During Emperor Chengwang's reign, Yuechang presented pheasants, and Yiren offered tribute of Chang. When Emperors You and Li declined in virtue, the Rong and Di peoples attacked Zhou; King Ping fled eastward to avoid the calamity. By the time of Han, the four Yi peoples came to court and paid tribute. In the first year of Yuanshi during Emperor Xiaoping's reign, Yuechang, through multiple interpreters, presented one white pheasant and two black pheasants. Considering Emperor Chengwang's virtue, assisted by the Duke of Zhou, Yuechang offered one pheasant; yet Emperor Ping received three. Later, in the fourth year, Qiang Liangqiao and others from outside the Jincheng Pass submitted their territory of fish and salt to Han, expressing a wish to become part of the empire. Thus, they obtained the Stone Hall of the Western Queen Mother and consequently established the Xihai Commandery. During the Zhou dynasty, Rong and Di attacked the king; by Han's time, they submitted internally and presented their precious lands as tribute. The Kingdom of the Western Queen Mother lies beyond the utmost frontier, yet it was brought under Han's jurisdiction. Who could possess greater virtue? Whose territory is broader? Nowadays, Ailao, Shanshan, and Nuohui submit in allegiance to Han's virtue. When the Xiongnu caused disturbances, generals were dispatched to suppress them, capturing tens of thousands of prisoners and captives alive. In summer, Yu entered Wu Kingdom barefoot. Tai Bo gathered herbs and cut his hair, tattooing his body. During the Tang and Yu dynasties, Wu was a frontier region, Yue belonged to the Nine Yi, wearing felted clothes at the border; now they all wear Han-style clothing, with wide robes and shoes. Ba, Shu, Yuexi, Yulin, Rigan, Liaodong, and Lelang wore their hair loose in conical knots during the Zhou dynasty; now they wear leather caps. In the Zhou era, communication required multiple interpreters; today, they recite the "Shi" and "Shu."
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《春秋》之义，“君亲无将，将而必诛。”广陵王荆迷于㜸巫，楚王英惑于狭客，事情列见，孝明三宥，二王吞药。周诛管、蔡，违斯远矣！楚外家许氏与楚王谋议，孝明曰：“许民有属于王，欲王尊贵，人情也。”圣心原之，不绳于法。隐强侯傅悬书市里，诽谤圣政；今上海思，犯夺爵士。恶其人者，憎其胥馀。立二王之子，安楚、广陵，强弟员嗣祀阴氏。二王、帝族也，位为王侯，与管、蔡同。管、蔡灭嗣，二王立后，恩已褒矣。隐强、异姓也，尊重父祖，复存其祀。立武庚之义，继禄父之恩，方斯羸矣。何则？并为帝王，举兵相征，贪天下之大，绝成汤之统，非圣君之义，失承天之意也。隐强、臣子也，汉统自在，绝灭阴氏，无损于义，而犹存之，惠滂沛也。故夫雨露之施，内则注于骨肉，外则布于他族。唐之晏晏，舜之烝烝，岂能逾此？驩兜之行，靖言庸回，共工私之，称荐于尧。三苗巧佞之人，或言有罪之国。鲧不能治水，知力极尽。罪皆在身，不加于上，唐、虞放流，死于不毛。怨恶谋上，怀挟叛逆，考事失实，误国杀将，罪恶重于四子。孝明加恩，则论徙边，今上宽惠，还归州里。开辟以来，恩莫斯大？ |
| | The meaning of "Chunqiu" states: "A ruler's kinsman must not conspire rebellion; if he does, he shall surely be punished." Prince Guangling Jing was misled by sorcerers, and Prince Chu Ying was deceived by narrow-minded guests. These matters were clearly revealed; Emperor Xiaoming pardoned them three times, yet the two princes swallowed poison. The Zhou dynasty executed Guan and Cai—how far they deviated from this! The maternal relatives of Prince Chu, the Xu family, conspired with Prince Chu. Emperor Xiaoming said: "Common people belonging to a prince wishing for his honor and nobility is human nature." The sage's heart forgave them, not binding them by law. Marquis Yin Qiang Hou Fu hung written accusations in the marketplace, defaming the sacred government; Nowadays, those who think like Shanghai commit crimes and lose their marquis titles. Those who hate a person also despise his remnants. The sons of the two kings were installed as heirs, ensuring peace for Prince Chu and Guangling; the younger brother Yuan succeeded in continuing the Yin family's ancestral rites. The two kings were of imperial lineage, holding positions as kings and marquises, equal to Guan and Cai. Guan and Cai had their descendants extinguished; the two kings established successors—this grace has already been generous. Yin Qiang, an outsider of different surname, honored his father and ancestors; their ancestral rites were preserved once more. The righteousness in establishing Wu Geng and the grace in continuing Lu Fu's legacy—compared to this, they are weak indeed. Why is that? Both being emperors, they raised armies to fight each other, coveting the vastness of the world and severing the lineage of Chengtang. This is not the righteousness of a sage ruler and violates the will of Heaven's mandate. Yin Qiang was a subject; the Han dynasty's lineage remained intact. Eradicating the Yin clan would not have harmed righteousness, yet they were still preserved—this is abundant grace and mercy. Therefore, the bestowal of rain and dew extends inward to one's own kin and outward to other clans. The peace of Tang and the filial devotion of Shun—could they surpass this? Huan Dou's conduct was deceitful, with smooth words and crooked intentions; Gonggong favored him privately and recommended him to Yao. Sanmiao were cunning flatterers, or a nation accused of crimes. Gun was unable to control the waters and exerted his utmost strength. Their crimes were all upon themselves, not imposed on their superiors; Tang and Yu exiled them, where they died in barren lands. Holding resentment and plotting against their superiors, harboring rebellion, fabricating false accusations, misleading the state and killing generals—their crimes are heavier than those of the four sons. Emperor Xiaoming showed grace by sentencing them to exile; now, His Majesty shows leniency and clemency, allowing their return to their hometowns. Since the beginning of civilization, has there ever been such great grace?
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晏子曰：“钩星在房、心之间，地其动乎？”夫地动、天时，非政所致。皇帝振畏，犹归于治，广徵贤良，访求过阙。高宗之侧身，周成之开匮，励能逮此。 |
| | Yanzi said: "The Gou star is between Fang and Xin; will the earth quake?" Earthquakes and celestial phenomena are not caused by governance. The emperor, though trembling with awe, still returned to good governance; he widely recruited virtuous and capable men and sought out his faults. The self-restraint of Emperor Gaozong, the openness to advice of Emperor Cheng—only those with determination could reach such heights.
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| | 恢国: |
谷登岁平，庸主因缘，以建德政；颠沛危殆，圣哲优者，乃立功化。是故微病、恒医皆巧，笃剧、扁鹊乃良。建初孟年，无妄气至，岁之疾疫也，比旱不雨，牛死民流，可谓剧矣。皇帝敦德，俊乂在官，第五司空，股肱国维，转谷振赡，民不乏饿，天下慕德，虽危不乱。民饥于谷，饱于道德，身流在道，心回乡内，以故道路无盗贼之迹，深幽迥绝无劫夺之奸。以危为宁，以困为通，五帝三王，孰能堪斯哉？ |
| | When grain harvests are abundant and years peaceful, an ordinary ruler may take advantage of the circumstances to establish virtuous governance; In times of turmoil and peril, only a superior sage can achieve great accomplishments and bring about transformation. Therefore, for minor illnesses, even an ordinary doctor may seem skillful; but in serious cases, only Bian Que is truly excellent. In the first year of Jianchu, an unexpected qi arrived; this was a plague year. Compared to drought without rain and oxen dying with people fleeing, it can truly be called severe. The emperor cultivated virtue, and virtuous officials held office. The Fifth Sikong was a pillar of the state; he transported grain to provide relief so that people did not suffer from hunger. Under his governance, all under heaven admired virtue, and though in crisis, there was no chaos. The people were hungry for grain but satisfied with virtue and morality. Though their bodies wandered the roads, their hearts longed to return home. Therefore, there was no trace of thieves on the roads; even in remote and secluded places, there were no bandits committing robbery. To turn danger into peace and hardship into prosperity—among the Five Emperors and Three Kings, who could match this?
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