| | 后妃传: |
易称男正位于外，女正位于内，男女正，天地之大义也。古先哲王，莫不明后妃之制，顺天地之德，故二妃嫔妫，虞道克隆，任，姒配姬，周室用熙，废兴存亡，恒此之由，春秋说云，天子十二女，诸侯九女，考之情埋，不易之典也。而末世奢纵，肆其侈欲，至使男女怨旷，感动和气，唯色是崇，不本淑懿，故风教陵迟，而大纲毁泯，岂不惜哉。呜乎。有国有家者，其可以永鉴矣。 |
| | The Book of Changes states that men should be properly positioned outside and women properly positioned inside; when men and women are in their proper positions, this is the great principle of heaven and earth. Ancient sage-kings and virtuous rulers all clearly established the system for empresses and consorts, following the virtue of heaven and earth; thus, when two consorts from You served Yu, his way was successfully continued. When Ren and Si were matched with Ji, the Zhou dynasty flourished. The rise or decline, survival or destruction of a dynasty has always stemmed from this principle. As stated in the Commentary on Spring and Autumn: "The Son of Heaven should have twelve daughters; feudal lords nine daughters." Investigating this according to circumstances, it is an unchangeable standard. However, in later ages of decadence and indulgence, people gave free rein to their extravagant desires, leading to resentment and loneliness among men and women, disturbing the harmonious atmosphere. They revered only beauty without valuing virtue and goodness; thus moral instruction declined and major principles were destroyed and lost—how regrettable is this! Alas. Those who govern a state or manage a family should take this as an eternal lesson.
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武宣卞皇后，琅邪人，文帝母也。黄初中，文帝欲追封大后父母。尚书陈羣奏曰：陛下应运受命，创业革制，当永为后式，案典籍之文，无妇人裂土，因夫爵，秦违古制，汉氏因之，非先王之令典也。帝曰：此议是也。其勿施行，以作著诏下藏之台阁，永为后式。 |
| | Empress Bian of Wu Xuan, was a native of Langya; she was the mother of Emperor Wen. In the Huangchu era, Emperor Wen wanted to posthumously bestow titles on his empress dowager's parents. Shangshu Chen Qun presented a memorial stating: "Your Majesty has responded to the Mandate of Heaven and received your destiny, establishing new institutions that should serve as an eternal model for posterity. According to classical texts, there is no precedent for women receiving fiefs or noble ranks through their husbands. The Qin dynasty violated ancient systems, and the Han followed this practice, which was not a proper tradition established by previous sage-kings." The emperor said: This argument is correct. Let it not be implemented; instead, issue an edict and store it in the government offices so that it may forever serve as a model for later generations.
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文德郭皇后，广宗人也。黄初三年，将登后位。中郎栈潜上疏曰：在昔帝王之有天下，不唯外辅，亦有内助，治乱所由，盛衰从之，故西陵配黄，英娥降妫，并以贤明流芳上世，桀奔南巢，祸阶末喜，纣以炮烙，怡悦妲己，是以圣哲慎立元妃，必取先代世族之家，择其令淑，以统六宫，虔奉宗庙，阴教聿修。易曰：家道正而天下定，由内及外，先王之令典也。春秋书宗人衅夏云，无以妾为夫人之礼，齐桓誓命于葵丘。亦曰：无以妾为妻，今后宫嬖宠，常亚乘舆，若因爱登后，使贱人暴贵，臣恐后世下陵上替，开张非度，乱自上起也。文帝不从。 |
| | Empress Guo Wende was a native of Guangzong. linewidth In the third year of Huangchu, she was about to ascend to the position of empress. Zhonglang Zhan Qian submitted a memorial stating: "In the past, when emperors ruled over all under heaven, they did not rely solely on external ministers but also had assistance from within. The order or chaos of governance and its rise or decline followed this principle. Thus, Xi Ling was matched with Huang, Ying'e descended to You; both were renowned for their virtue in the upper generations. Jie fled southward to Nan Chao because of calamity caused by Mei Xi; Zhou used cauldrons of fire to please Da Ji. Therefore, sages and wise rulers carefully selected a principal consort, necessarily choosing from noble families of previous dynasties, selecting those who were virtuous and graceful, so that she might oversee the Six Palaces, devoutly serve the ancestral temples, and diligently cultivate moral instruction." The Book of Changes says: "When family conduct is upright, then the world will be at peace; this principle extends from within to without and was a proper tradition of previous kings." The Commentary on Spring and Autumn records that Zong Ren Xian Xia said, "There is no ritual to elevate a concubine to the rank of a lady," as was sworn by Duke Huan of Qi at Kuichiu. It also says: "Do not elevate a concubine to wife." Now, favored women in the harem often rank second only to the emperor. If one were elevated to empress because of affection, it would make someone of low status suddenly powerful; I fear that this will lead future generations to have subordinates overstepping their superiors and replace proper order with disorder, causing chaos to arise from above. Emperor Wen did not follow the advice.
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| | 后妃传: |
传。 |
| | Transmitted .
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| | 后妃传: |
夏侯尚，字伯仁，子玄字太初，少知名，累迁散骑常侍中护军，司马宣王问以时事，玄议以为夫官才用人，国之柄也。故铨衡专于台阁，上之分也。孝行存乎闾巷，优劣任之鄕人，下之叙也。夫欲清教审选，在明其分叙，不使相涉而已，何者，上过其分，则恐所由之不本，而干势驰骛之路开，下逾其叙，则恐天爵之外通，而机权之门多矣。夫天爵下通，是庶人议柄也。机权多门，是纷乱之源也。自州郡中正，品度官才之来，有年载矣。缅缅纷纷，未闻整齐，岂非分叙参错，各失其要之所由哉。若令中正但考行伦辈，辈当行均，斯可官矣。何者，夫孝行著于家门，岂不忠恪于在官乎。仁恕称于九族，岂不达于为政乎。义断行于鄕党，岂不堪于事任乎。三者之类，取于中正，虽不处其官名，斯任官可知矣。行有大小，比有高下，则所任之流，亦焕然必明矣。奚必使中正干铨衡之机于下，而执机柄者有所委仗于上，上下交侵，以生纷错哉。 |
| | Xiahou Shang, courtesy name Boren; his son Xuan, courtesy name Taichu. From a young age, he was well known and gradually advanced to the posts of Sanqi Changshi Zhong Hujun. When Sima Xuanwang asked him about current affairs, Xuan argued that "the appointment of officials and the use of talent is the key to governing a nation." Therefore, it is the responsibility of the central government offices to oversee appointments; this is their proper duty. Filial piety exists in the lanes and alleys, with merits and demerits judged by the local people; this is the proper order for those below. To clarify moral instruction and careful selection, one must clearly define the proper roles and order, ensuring they do not interfere with each other. Why is this so? If those above overstep their bounds, it may lead to improper origins of authority and open paths for seeking power through influence. If those below exceed their rank, it might result in external access to noble status and create many opportunities for manipulation and control. When noble titles are accessible from below, this means commoners have influence over appointments. Multiple avenues for manipulation and control are the source of disorder. Since the system of Zhongzheng in commanderies and states was established to evaluate officials' talents, many years have passed. Confused and disorderly, no clear order has been heard of; is this not due to the overlapping of roles and responsibilities, each losing its essential purpose? If Zhongzheng officials were only responsible for examining conduct among their peers, and if those of equal rank had similar virtue, then appointments could be properly made. Why is this so? Virtue in filial piety demonstrated within one's family—would it not also manifest as loyalty and diligence when serving in office? Benevolence and forgiveness praised among the nine clans—would they not also be evident in governance? Righteousness and decisive conduct practiced within one's native district—how could such individuals be unfit for official duties? These three qualities, assessed by Zhongzheng officials, even if the individual does not hold an official title, their suitability for office is evident. Conduct varies in degree and comparison has levels of superiority; thus, the stream of appointments will surely become clear . Why must Zhongzheng officials interfere with the mechanisms of appointment from below, while those in charge of authority rely on them above? This mutual encroachment between upper and lower levels only leads to confusion.
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| | 后妃传: |
且台阁临下，考功校否，衆职之属，各有官长，旦夕相考，莫究于此，闾阎之议，以意裁处，而使匠宰失位，衆人驱骇，欲风俗清静，其可得乎。天台县远，衆所绝意，所得至者，更在侧近，孰不修饰以要所求，所求有路，则修己家门者，不如自达于鄕党矣。自达于鄕党者，不如自求于州邦矣。苟开之有路，而患其饰真离本，虽复严责中正，督以刑罚，犹无益也。岂若使各帅其分，官长则各以其属能否，献之台阁，台阁则据官长能否之第，参以鄕闾德行之次，拟其伦比，勿使偏颇，中正则唯考其行迹，别其高下，审定辈类，勿使升降，台阁总之官长所第，中正辈拟比，随次率而用之，如其不称，责负在外，然则内外相参，得失有所，互相形检，孰能相饰，斯则人心定而事理得，庶可以静风俗而审官才矣。 |
| | Moreover, the central government oversees from above, examining performance and distinguishing between good and bad conduct. Each official has a superior who evaluates them day by day; nothing is more thorough than this. If instead we rely on local opinions to judge at will, it would cause officials to lose their proper roles and alarm the common people. Can such a system possibly lead to clear customs and peace? The county of Tietai is remote, and few would consider it. Those who reach such positions are often from nearby areas; who among them does not embellish themselves to achieve their goals? If there exists a path to obtain what they seek, then those cultivating virtue within their families may find it more effective to promote themselves through their native districts. Those who promote themselves in their native districts are not as effective as those who seek recognition within the commanderies and states. If there is a path to advancement, yet one worries about embellishment and deviation from the truth, even if Zhongzheng officials are strictly held accountable and punished with penalties, it will still be of no benefit. Would it not be better to let each person fulfill their proper role? Officials should assess the abilities of those under them and submit reports to the central government. The central government would then rely on these evaluations, cross-referencing them with moral conduct records from local communities, matching individuals according to their qualifications without bias. Zhongzheng officials would only examine conduct, distinguishing levels of virtue, determining categories, but not altering ranks. The central government, summarizing the rankings provided by officials and the classifications proposed by Zhongzheng, would then appoint people in order accordingly. If someone proves unsuitable, responsibility lies with those outside. In this way, internal and external evaluations complement each other; gains and losses are clearly defined, and mutual checks prevent embellishment. This ensures a stable mindset among people and proper governance, which may truly lead to orderly customs and the careful selection of officials.
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荀彧，字文若，颍川人也。为侍中尚书令。 |
| | Xun Yu, courtesy name Wenruo, was a native of Yingchuan. He served as Shizhong and Shangshu Ling.
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荀攸，字公达，彧从子也。太祖以为军师。每称曰：公达外愚内智，外怯内勇，外弱内强，不伐善，不施劳，智可及，愚不可及，虽颜子，宁武，不能过也。文帝在东宫。太祖谓曰：荀公达，人之师表也。汝当尽礼敬之。 |
| | Xun You, courtesy name Gongda, was the nephew of Xun Yu. Taizu appointed him as a military advisor. He was often praised, saying: "Gongda appears outwardly foolish but is inwardly wise; outwardly timid yet inwardly brave; outwardly weak but inwardly strong. He does not boast of his virtues or claim credit for labor. His wisdom can be matched by others, but his seeming foolishness cannot be surpassed. Even Yanzǐ and Ning Wu could not surpass him." Emperor Wen was in the eastern palace (i.e., as crown prince). Taizu said to him: "Xun Gongda is a model and teacher for people." You should treat him with the utmost respect.
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贾诩，字文和，武威人也。为大中大夫，是时，文帝为五官将，而临灾侯植才名方盛，各有党与，有夺宗之议，太祖尝问诩，诩嘿然不对。太祖曰：与卿言而不答何也。诩曰：属适有所思，故不即对耳。太祖曰：何思。诩曰：思袁本初，刘景升父子，太祖大笑，于是太子遂定，文帝即位，以诩为太尉。 |
| | Jia Xu, courtesy name Wenhé, was a native of Wuwei. He served as a Da Zhongdafa. At that time, Emperor Wen was the Wu Guan Jiang (Officer of Five Officials), while Linzai Hou Cao Zhi's talent and reputation were at their height; each had their own faction, and there were discussions about succession to the throne. Taizu once asked Xu for his opinion, but Xu remained silent and did not respond. Taizu said: "I spoke with you, yet you gave no answer—why is that?" Xu replied: "At the moment I was thinking about something else, so I did not reply immediately." Taizu asked: "What were you thinking of?" Xu replied: "I was thinking of Yuan Benchu and Liu Jingsheng, father and son." Taizu burst into laughter. Thus the crown prince was decided. When Emperor Wen ascended the throne, he appointed Xu as Taiwei.
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| | 后妃传: |
袁涣，字曜卿，陈郡人也。刘备之为豫州，举涣茂才，后为吕布所拘留，布初与刘备和亲，后离隙，布欲使涣作书骂辱备，涣不可，再三强之，不许，布大怒。以兵胁涣曰：为之则生，不为则死，涣颜色不变。笑而应之曰：涣闻唯德可以辱人，不闻以骂，使彼固君子耶，且不耻将军之言，彼诚小人耶，将复将军之意，则辱在此不在于彼，且涣他日之事刘将军，犹今日之事将军也。如一旦去此，复骂将军，可乎。布惭而止。 |
| | Yuan Huan, courtesy name Yaoqing, was a native of Chen Jun. When Liu Bei was in Yu Zhou, he recommended Huan as a distinguished talent. Later, Huan was detained by Lü Bu. Initially, Lü Bu had maintained friendly relations with Liu Bei, but later their relationship deteriorated. Lü Bu wanted Huan to write a letter to insult and humiliate Liu Bei, but Huan refused. Despite repeated pressure from Lü Bu, he still declined, which greatly angered Lü Bu. Lü Bu threatened Huan with weapons and said: "Write it, and you will live; refuse, and you die." Yet Huan's expression did not change. Huan smiled and replied: "I have heard that only virtue can disgrace a person, not insults. If he is truly a gentleman, he will not be ashamed of your words; if indeed a petty man, then he would merely echo your intent—thus the disgrace lies here, not with him. Moreover, on other days I served General Liu, just as today I serve you." "If one day I leave this place and then insult you, would that be acceptable?" Bu was shamed into stopping.
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王修，字叔治，北海人也。年七岁丧母，母以社日亡，来岁邻里社，修感念母，哀甚，邻里闻之，为之罢社，袁谭在青州，辟修为治中从事，谭欲攻弟尚。修谏曰：夫兄弟者，左右手也。譬人将鬬而断其右手，而曰我必胜，若是者，可乎。夫弃兄弟而不亲，天下其孰亲之，属有谗人，固将交鬬其间，以求一朝之利，愿明使君塞耳而勿听也。若斩佞臣数人，复相亲睦，以御四方，可以横行天下，谭不听，太祖遂引军攻谭于南皮，修闻谭已死。号哭曰：无君焉。归，遂诣太祖乞收谭尸，太祖不应。修复曰：受袁氏厚恩，若得收敛谭尸，然后就戮，无所恨，太祖嘉其义，听之。 |
| | old Wang Xiu, courtesy name Shuzhi, was a native of Beihai. At the age of seven, he lost his mother. His mother passed away on the day of She Ri (the annual village sacrifice). The following year, when the neighboring villages prepared for their She festival, Xiu mourned deeply for his mother and grieved intensely; upon hearing this, the neighbors canceled their She ceremony out of sympathy. Yuan Tan was in Qing Zhou and appointed Xiu as Zhi Zhong Cong Shi (an administrative official). Tan wanted to attack his brother Shang. Xiu advised: "Brothers are like one's left and right hands." It is as if a person were to cut off his own right hand before fighting, then say, "I will surely win." Is such reasoning acceptable? To abandon one's brothers and not cherish them, who in the world will cherish you? There are surely sycophants who will incite conflict between you to gain momentary advantage. I hope Your Honor will block out such words and refuse to listen. If you execute a few sycophantic ministers and restore harmony among yourselves to resist the four directions, then you can dominate the world. But Tan did not listen. Taizu thus led his army to attack Tan at Nanpi. When Xiu heard that Tan had died, he wept and cried: "Who will be our lord now?" He returned, went to Taizu, and pleaded for the body of Tan to be retrieved. Taizu did not agree. Xiu replied: "I have received great kindness from the Yuan family. If I may first recover and bury Tan's body, then face execution without regret." Taizu admired his righteousness and granted permission.
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| | 后妃传: |
太祖破南皮，閲修家谷不满十斛，有书数百卷。太祖叹曰：士不妄有名，乃辟为司空掾。 |
| | After Taizu defeated Nanpi, he inspected Xiu's home and found less than ten hu of grain and several hundred volumes of books. Taizu sighed: "A scholar cannot have a false reputation." He then appointed Xiu as an official under the Sikong department.
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邴原，字根矩，北海朱虚人也。太祖辟司空掾，原女早亡，时太祖爱子仓舒亦没，太祖欲求合葬。原辞曰：合葬非礼也。原之所以自容于明公，公之所以待原者，以能守训典而不易也。若听明公之命，则是凡庸也。明公焉以为哉。太祖乃止。原别传曰：魏太子为五官中郎将，天下向慕，宾客如云，而原独守道持顺，自非公事不妄举动，太祖微使人从容问之。原曰：吾闻国危不事冢宰，君老不奉世子，此典制也。 |
| | Bing Yuan, courtesy name Genju, was a native of Zhuxu, Beihai. Taizu appointed Yuan as an official under the department of Sikong. Yuan's daughter had died young, and at that time Taizu's beloved son Cangshu had also passed away. Taizu wished to have them buried together. Yuan declined, saying: "Joint burial is not in accordance with rites." The reason I have been able to serve Your Honor is because of my adherence to proper teachings and traditions. The reason you treat me with respect, Lord, is also due to my ability to uphold these principles without compromise. If I were to obey your command, then I would be no more than an ordinary person. How could Your Honor think of me in such a way? Taizu then stopped the plan. The separate biography of Bing Yuan states: "When the crown prince of Wei was Wu Guan Zhonglang Jiang, people across the land admired him and his retinue was as numerous as clouds. Yet Yuan alone adhered to principles and maintained propriety, moving only for official matters and otherwise refraining from unnecessary actions. Taizu discreetly sent someone to inquire about this casually." Yuan said: "I have heard that when the state is in peril, one does not serve the chief minister; when a ruler is old, one does not attend to the crown prince. This is an established regulation."
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崔琰，字秀圭，清河人也。太祖领冀州牧，辟为别驾从事，太祖征并州，留傅文帝于邺，世子仍出田猎，变易服乘，志在驱逐。书谏曰：盖闻盘于游田，书之所戒，鲁隐观鱼，春秋讥之，此周，孔之格言，二经之明义也。今邦国殄瘁，惠康未洽，士女企踵，所思者德，况公亲御戎马，上下劳惨，世子宜遵大路，慎以行正，思经国之高略，深惟储副以身为宝，而猥袭虞旅之贱服，忽驰骛而陵险，志雉兔之小娱，忘社稷之为重，斯诚有识所以恻心也。唯世子燔翳捐褶，以塞衆望，不令老臣获罪于天。世子报曰：昨奉嘉命，惠示雅教，欲使燔翳捐褶，翳已坏矣。褶亦去焉。后有此比，蒙复诲诸。 |
| | Cui Yan, courtesy name Xiugui, was a native of Qinghe. When Taizu was the governor of Ji Zhou, he appointed Yan as a Biejia Congshi (a high-ranking administrative official). When Taizu campaigned in Bing Zhou, he left Fu Wen Di behind at Ye. The crown prince still went out hunting, changed his clothing and chariots, and showed intent to chase after wild game. Yan submitted a letter of remonstration, saying: "I have heard that excessive hunting and leisure are warned against in the Book of Documents. Duke Yin of Lu watching fish was criticized by the Spring and Autumn Annals. These are established sayings from Zhou and Kong (Confucius), clear principles found in two classical texts." Now, the state is exhausted and suffering; benevolence and peace have not yet been fully realized. Men and women look forward with anticipation, longing for virtue. Especially since Your Lordship personally leads troops in battle, both high and low are weary and distressed. The crown prince should follow the proper path, carefully practicing righteousness, considering lofty strategies to govern the nation, deeply reflecting on his role as heir apparent, valuing himself highly. Yet he instead dons the humble attire of a common soldier, neglects caution while galloping recklessly over dangerous terrain, seeks trivial pleasures in hunting pheasants and hares, and forgets the weight of the state—this is indeed what causes those with insight to feel sorrowful. May the crown prince burn his hunting gear and discard his civilian clothes, so as to satisfy public expectations, and not allow an old minister to incur guilt before heaven. The crown prince replied: "Yesterday I received your kind command and your graceful instruction, which urged me to burn my hunting gear and discard my civilian clothes. But the hunting gear has already been destroyed." And the civilian clothes have also been discarded. If there are similar incidents in the future, I will once again receive your instruction.
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魏国初建，拜尚书，时未立太子，临灾侯植有才而爱，太祖狐疑，以函令密访于外。惟琰露板答曰：盖闻春秋之义，立子以长，加五官将，仁孝聪明，宜承正统，琰以死守之，植，琰之兄女壻也。太祖贵其公亮，喟然叹息，迁中尉，琰甚有威重，朝士瞻望，而太祖亦敬惮焉。琰荐扬训，太祖为魏王，训发表褒述盛德，时人谓琰为失所举。琰与训书曰：省表，事佳耳，时乎时乎。会当有变，时有白琰此书傲世怨谤者，太祖怒，罚为徒隶，使人视之，辞色无挠。太祖令曰：琰虽见刑而通宾客，门若市人，对宾客虬须直视，若有所嗔，遂赐琰死，为世所痛惜，至今寃之。 |
| | When the state of Wei was first established, he was appointed as Shangshu. At that time no crown prince had yet been designated; Linzai Hou Cao Zhipossessed talent and favor. Taizu hesitated, sending sealed letters to secretly inquire from outside officials. Only Yan responded openly without sealing the letter, saying: "I have heard that according to the principles of Spring and Autumn, a son should be designated as heir based on seniority. Moreover, Wu Guan Jiang is kind, filial, wise, and intelligent; he should succeed the legitimate line. I would die defending this view. Zhi is Yan's brother-in-law." Taizu valued his integrity and fairness, sighing deeply with admiration. He was promoted to Zhongwei. Yan held great authority; officials in court looked up to him, and even Taizu himself respected and feared him. Yan recommended Yang Xun. When Taizu became King of Wei, Xun submitted a memorial extolling the king's great virtue. At that time, people said Yan had failed in his recommendation. Yan wrote to Xun: "I have read your memorial; the matter is good indeed. How timely, how timely." At that time there was someone who accused Yan of arrogance and hatred in this letter, causing Taizu to become angry. He punished Yan by sentencing him to forced labor as a commoner, but had people watch over him. Yan showed no sign of yielding in his words or demeanor. Taizu issued an order: "Although Yan has been punished, he still receives guests freely; his gate is as crowded as a market. When entertaining guests, he stares with bushy eyebrows and a stern gaze, appearing angry." Thus, Taizu granted Yan death. He was deeply mourned by the world and remains unjustly lamented to this day.
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| | 后妃传: |
毛玠，字孝先，陈留人也。为东曹掾，与崔琰并典选举，其所用皆清正之士，虽于时有盛名，而行不由本者，终莫得进，务以俭率人，由是天下之士，莫不以廉节自厉，虽贵宠之臣，舆服不敢过度。太祖叹曰：用人如此，使天下人自治，吾复何为哉。文帝为五官将，亲自诣玠，属所亲眷。玠答曰：老臣以能守职，幸得免戾，今所说人非迁次，是以不敢奉命，魏国初建，为尚书仆射，复典选举。崔琰既死，玠内不悦，后有白玠者，出见黥面反者，妻子没为官奴婢。玠言曰：使天不雨者，盖由此也。太祖大怒，收玠付狱。 |
| | Mao Jie, courtesy name Xiaoxian, was a native of Chenliu. He served as Dongchao Yuan and, together with Cui Yan, was in charge of selecting officials. Those he appointed were all upright and incorruptible men. Even if someone had a great reputation at the time but did not conduct himself according to fundamental principles, he could never be promoted. Mao Jie emphasized frugality as an example for others; thus, scholars throughout the land all took self-discipline in integrity seriously. Even high-ranking and favored officials dared not exceed proper standards in their carriages or clothing. Taizu sighed, saying: "To use people like this is to let the whole world govern itself; what else do I need to do?" Wendi was Wu Guan Jiang and personally visited Mao Jie, entrusting him with matters concerning his close relatives. Jie replied: "An old minister is fortunate to be able to fulfill his duties and avoid wrongdoing. Now, the people you recommend are not in proper order of merit; therefore, I dare not obey your command." In the early years of the Wei state, he was appointed Shangshu Puye and once again took charge of appointments. After Cui Yan's death, Jie was inwardly unhappy. Later, someone reported something to Jie, and he encountered a branded rebel on his way out; as punishment, his wife and children were taken into government servitude as slaves. Jie said: "If the heavens do not send rain, it is probably because of this." Taizu became greatly enraged and had Jie arrested and placed in prison.
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大理锺繇诘玠。玠辞曰：臣闻萧生缢死，因于石显，贾子放外，谗在绛灌，白起赐剑于杜邮，晁错致诛于东市，伍员绝命于吴都，斯数子者，或妒其前，或害其后，臣垂龆执，累勤取官，职在机近，人事所窜，属臣以私，无势不绝，语臣以寃，无细不理，青蝇横生，为臣作谤，谤臣之人，势不在他，昔王叔，陈生，争正王廷，宣子平理，命举其契，是非有宜，曲直有所，春秋嘉焉。是以书之，臣不言此，无有时人，说臣此言，必有徴要，乞蒙宣子之辨，而求王叔之对，若臣以曲闻，即刑之日，方之安驷之赠，赐剑之来，比之重赏之惠，谨以状对。 |
| | Zhong Yao of the Dali Office interrogated Jie. Jie pleaded: "I have heard of Xiao Sheng, who hanged himself because of Shi Xian; Jia Yi was exiled due to slander by Jiang Guan and others. Bai Qi was ordered to commit suicide at Duyou with a sword, Chao Cuo was executed in the eastern market, Wu Yuan lost his life in the capital of Wu. These men were either envied for their achievements or harmed after they had succeeded. I have held office since my youth, worked diligently to attain official rank, and served in positions close to the throne where human affairs are entangled. Those who entrusted me with private matters never ceased; those who spoke of injustice toward me never ignored even minor details. Like bluebottle flies arising without cause, they spread false accusations against me. The ones slandering me do not come from elsewhere. In ancient times, Wang Shu and Chen Sheng debated in the royal court over legitimacy, but Xuanzi fairly judged their case by examining their credentials. Right and wrong had its proper place; justice was clearly determined. This is praised in the Spring and Autumn Annals." "Therefore, I have recorded this. If I do not speak of it now, there will be no one in my time to defend me. What I say here must surely find verification. I humbly request Your Lordship to judge as Xuanzi did and seek a response like that given to Wang Shu. If I am found guilty and punished, then on the day of my execution, it would be equal to An Si's posthumous honor or Bai Qi's sword—yet compared with receiving a generous reward, this punishment is but a small matter. I respectfully submit this statement in response."
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时桓楷，和洽进言救玠，玠遂免黜，卒于家。 |
| | At that time, Huan Kai and He Qia spoke up to plead for Jie's rescue. As a result, Jie was spared from demotion and died at home.
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徐奕，字季才，东莞人也。太祖辟东曹，属丁仪等见宠于时，并害之，而奕终不为动。 |
| | Xu Yi, courtesy name Jicai, was a native of Dongguan. Taizu appointed him to the Dongchao Office. At that time, Ding Yi and others were favored by Taizu; they envied Xu Yi and plotted against him, but Yi remained unmoved throughout.
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鲍勋，字叔业，泰山人也。为中庶子，出为魏郡西部都尉，太子郭夫人弟断盗官布，法应弃市，太子数手书为之请，勋不敢擅纵，具列上，勋前在东宫，守正不挠，太子固不能悦，及重此事，恚望滋甚，延康元年，勋兼侍中，文帝受禅，勋每陈今之所急，唯在军农，宽惠百姓，台榭苑囿，宜以为后，帝将出游猎。勋停车上疏曰：臣闻五帝三王，靡不明本立教，以孝治天下，陛下仁圣恻隐，有同古烈，臣冀当继踪前代，令万世可则也。如何在谅暗中修驰骋之事乎。臣冒死以闻，唯陛下察焉。帝手毁其表，而竞行猎。 |
| | Bao Xun, courtesy name Shuye, was a native of Taishan. He served as Zhongshuzi and was later appointed Duwei of the western part of Wei Jun. The younger brother of Lady Guo, the wife of the crown prince, stole official cloth; by law he should be executed in public. On multiple occasions, the crown prince personally wrote letters pleading for clemency, but Xun dared not arbitrarily release him and submitted a detailed report to his superiors. While serving at the Eastern Palace before, Xun had always upheld righteousness without yielding, so the crown prince was already displeased with him; after this incident, he became even more resentful. In Yan Kang Yuan Nian (the first year of the Yan Kang era), Xun concurrently served as Shizhong. When Wendi accepted the abdication and became emperor, Xun often advised that what was most urgent now was to focus on military and agricultural matters, show leniency and kindness to the people, and consider building palaces, pavilions, and gardens only after these priorities were addressed. At this time, the emperor planned an outing for hunting. Xun stopped the carriage and submitted a memorial, saying: "I have heard that the Five Emperors and Three Kings all clearly established their teachings by prioritizing fundamentals; they governed the world through filial piety. Your Majesty is kind and wise, showing compassion like those of ancient virtue. I hope you will follow in the footsteps of past dynasties so that future generations may take your example as a model." How can one engage in reckless hunting and riding while still in mourning? I dare to speak this out at the risk of my life. I beg Your Majesty to take it into consideration. The emperor personally tore up his memorial, yet proceeded with the hunting expedition regardless.
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中道顿息。问侍臣曰：猎之为乐，何如八音也。侍中刘晔对曰：猎胜于乐。勋抗辞曰：夫乐上通神明，下和人理，隆治致化，万邦咸乂，故移风易俗，莫善于乐，况猎暴华盖于原野，伤生育之至理，栉风沐雨，不以时隙哉。昔鲁隐观渔于棠，春秋讥之，虽陛下以为务，愚臣所不愿也。因奏刘晔佞谀不忠，阿顺陛下过戏之言，昔梁丘据取媚于遄台，晔之谓也。请有司议罪，以清皇朝，帝怒作色，还即出勋为右中郎将。 |
| | He stopped halfway along the journey to rest. The emperor asked his attendants: "How does the pleasure of hunting compare with that of the eight musical instruments?" Shizhong Liu Ye replied, saying: "Hunting is more enjoyable than music." Xun protested, saying: "Music connects with the divine above and harmonizes human relationships below. It promotes good governance and moral transformation, bringing peace to all nations. Therefore, there is nothing better than music for changing customs and transforming society. Hunting, on the other hand, desecrates nature in the fields, harms the fundamental principle of life and growth, and exposes one to wind and rain without regard for proper timing." "In the past, Duke Yin of Lu watched fishing at Tang, and this was criticized in the Spring and Autumn Annals. Even if Your Majesty considers it important, I, a foolish minister, do not wish for such an activity." He then submitted a report accusing Liu Ye of flattery and disloyalty, for agreeing with the emperor's frivolous remarks. He said: "This is like Liangqiu Ju who once fawned upon Duke Ling of Qi at Chuantai; this refers to Liu Ye." He requested that the relevant officials deliberate on a punishment for him, in order to purify the imperial court. The emperor became angry and changed his expression; immediately after returning, he transferred Xun out of office and appointed him as You Zhonglang Jiang (Right Attendant General).
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| | 后妃传: |
黄初四年，尚书令陈羣，仆射司马宣王并举勋为宫正，帝不得已而用之，百寮严惮，罔不肃然，六年，帝欲征吴，羣臣大议，勋面谏以为不可，帝益忿之，左迁勋为治书执法，帝从寿春还，屯陈留郡界，太守孙邕见，出过勋，时营垒未成，但立标埒，邕邪行不从正道，军营令史刘曜欲推之，勋以堑垒未成，解止不举，大军还洛阳，曜有罪，勋奏绌遣，而曜密表勋私解邕事。诏曰：勋指鹿作马，收付廷尉，廷尉法议正刑五岁，三官驳依律罚金二斤。帝大怒曰：勋无活分，而汝等敢纵之，收三官以下付刺奸，当令十鼠同穴，大尉锺繇，司徒华歆等并表勋父信有功于太祖，求请勋罪，帝不许，遂诛勋，勋内行既修，廉而能施，死之日，家无馀财，莫不为勋叹恨。 |
| | In the fourth year of Huangchu, Shangshu Ling Chen Qun and Shuye Sima Xuanwang jointly recommended Bao Xun for the position of Gongzheng. The emperor had no choice but to appoint him. All officials were deeply respectful and feared him, none failing to show solemnity. In the sixth year, when the emperor wanted to launch a campaign against Wu, a major court discussion was held; Xun publicly advised that it should not be done, which only increased the emperor's anger. The emperor demoted Xun to Zhi Shu Zhifa (Supervisor of Legal Affairs). When the emperor returned from Shouchun and stationed his army in Chenliu Jun, the local governor Sun Yong visited him. He exited past Xun's position at a time when the military encampment had not yet been completed; only markers were set up to indicate boundaries. Sun Yong took an indirect path that did not follow the main road. The officer Liu Yao of the army command wanted to report this, but Xun stopped it, explaining that since the trenches and defenses were still incomplete, there was no need for action. After the imperial army returned to Luoyang, Liu Yao committed a crime; Xun submitted a report recommending his punishment and dismissal. However, Liu Yao secretly submitted a memorial accusing Xun of privately intervening in Sun Yong's case. An imperial edict was issued: "Xun is guilty of calling a deer a horse; he shall be arrested and handed over to Tingwei." Tingwei, according to legal procedures, recommended the official punishment for five years. However, three officials disputed this decision and ruled that Xun should instead be punished with a fine of two jin (a unit of weight) in gold. The emperor became greatly enraged and said: "Xun is not worth sparing, yet you dare to let him go unpunished!" He ordered the arrest of the three officials and below them, handing them over to Ci Jian (Office for Investigating Corruption), declaring that he would make ten rats share a hole. Grand Marshal Zhong Yao, Siku Tu Hua Xin, and others all submitted memorials stating that Xun's father Bao Xin had served with merit under Taizu, requesting clemency for Xun. The emperor refused to grant it, and so Xun was executed. Within his household, Xun had cultivated virtue; he was upright yet generous in giving. On the day of his death, there were no remaining assets at home, and many mourned and lamented for him.
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王朗，字景兴，东海人也。文帝即王位，迁御史大夫。上疏劝育民省刑曰：易称敕法，书著祥刑，慎法狱之谓也。昔曹相国以狱市为寄，路温舒疾治狱之吏，夫治狱者得其情，则无寃死之囚，丁壮者得尽地力，则无饥馑之民，穷老者得仰食仓廪，则无馁饿之殍，嫁娶以时，则男女无怨旷之恨，胎养必全，则孕者无自伤之哀，新生必复，则孩者无不育之累，壮而后役，则幼者无离家之思，二毛不戎，则老者无顿伏之患，医药以疗其疾，宽繇以乐其业，威罚以抑其强，恩仁以济其弱，赈贷以赡其乏，十年之后，既筓者必盈巷，二十年之后，胜兵者必满野矣。 |
| | Wang Lang, courtesy name Jingxing, was a native of Donghai. When Wendi ascended the throne as king, he was promoted to Yushi Dafu (Minister of Justice). He submitted a memorial advising the emperor on cultivating the people and reducing punishments, saying: "The Book of Changes speaks of strict laws; the Book of Documents emphasizes careful application of criminal justice. This refers to being cautious in legal matters and judicial cases." In the past, Grand Chancellor Cao advised that prisons and markets were entrusted to officials for governance. Lu Wenshu urgently criticized those who administered justice harshly. Those in charge of legal cases who understand the truth will have no prisoners wrongfully executed; when able-bodied men can fully utilize their strength on the land, there will be no people suffering from famine; if the poor and elderly are supported by state granaries, there will be no starving corpses left to rot; if marriages take place at appropriate times, then men and women will have no regrets of loneliness or longing; if pregnant women receive proper care, expectant mothers will not suffer sorrow from self-harm; if newborns are properly cared for, children will not face the burden of being abandoned; when conscription occurs only after reaching adulthood, young people will not feel homesick; and if those with white hair (the elderly) are not forced into military service, then elders will be free from hardship. If medicine is provided to treat illness, tax burdens are eased so that people can enjoy their work, punishments are used to restrain the strong, kindness is shown to support the weak, and relief loans are given to those in need—then after ten years, streets will be filled with young adults; after twenty years, fields will be full of able-bodied soldiers.
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文帝践祚，改为司空，时帝颇出游猎，或昏夜还宫。朗上疏曰：夫帝王之居，外则饰周衞，内则重禁门，将行则设兵而后登舆，清道而后奉引，遮列而后转毂，静室而后息驾，皆所以显至尊，务戒慎，垂法教也。近日车驾出临捕虎，日昃而行，及昏而反，违警跸之常法，非万乘之至慎也。帝报曰：览表虽魏绛称虞箴以讽晋悼，相如陈猛兽以戒汉武，未足以喻，方今二寇未殄，将帅远征，故时入原野，以习戎备，至于夜还之戒，辄诏有司施行。 |
| | When Wendi ascended to the throne, he was reappointed as Sikong (Minister of Works). At that time, the emperor often went out hunting and sometimes returned to the palace at dusk or even in the night. Wang Lang submitted a memorial, saying: "The residence of an emperor is protected by outer guards and inner gates. Before traveling, soldiers must be deployed before he boards the carriage; the road must be cleared before attendants lead him forward; barriers must be set up before the wheels turn; and only after the chamber has been made quiet may he rest from his journey. All these are done to demonstrate supreme authority, emphasize caution, and establish a model for future generations." "Recently, when the imperial procession went out to hunt tigers, it departed after midday and returned at dusk. This violated the established rules of royal travel and was not in line with the utmost caution expected from a ruler of such great status." The emperor replied: "I have read your memorial. Although Wei Jiang once used the Zhi Zhen to advise Duke Dao of Jin, and Sima Xiangru warned Emperor Wu of Han by mentioning fierce beasts, these examples are still insufficient for comparison. At present, two hostile forces remain undefeated, and generals are far away on campaigns; therefore, I occasionally enter the plains at times to practice military preparedness. As for your warning about returning late at night, I shall immediately issue an order to the relevant officials to implement precautions."
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子肃字子雍，拜散骑常侍。上疏陈政本曰：夫除无事之位，损不急之禄，止浮食之费，并从容之官，使官必有职，职任其事，事必受禄，禄代其耕，乃往古之常式，当今之所宜也。官寡而禄厚，则公家之费鲜，进仕之志劝，各展才力，莫相倚杖，敷奏以言，明试以功，能之与否，简在帝心矣。 |
| | His son Su, courtesy name Ziyong, was appointed Sanqi Changshi. He submitted a memorial discussing the fundamentals of governance, saying: "Eliminating positions that serve no purpose and reducing salaries for non-urgent roles; stopping expenses on idle officials and consolidating offices with overlapping responsibilities—this ensures that every official has a duty, each duty is assigned to someone, every task receives appropriate compensation, and each salary supports one's livelihood. This was the established practice of ancient times and remains suitable today." If there are fewer officials but generous salaries, the state's expenses will be minimal; this encourages ambition in public service. Each person can then display their talents and abilities without relying on others. Recommendations may be made through speech, and merit assessed by performance. Whether one is capable or not—this lies within the emperor's discernment."
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景初间宫室盛兴，民失农业，期信不敦，刑杀仓卒。肃上疏曰：大魏承百王之极，生民无几，干戈未戢，诚宜息民而惠之，以安静遐迩之时也。夫务蓄积而息疲民，在于省傜役而勤稼穑，今宫室未就，功业未讫，运漕调发，转相供奉，是以丁夫疲于力作，农者离于南亩，今见作者三四万人，九龙可以安圣体，其内足以列六宫，显阳之殿，又向将毕，惟太极已前，功夫尚大，方向盛寒，疾疢或作，诚愿陛下发德音，下明诏，深愍役夫之疲劳，厚矜兆民之不赡，取常食廪之士，非急要者之用，选其丁壮，择留万人，使一期而更之，咸知息代有日，则莫不悦以即事，劳而不怨矣。 |
| | During the Jingchu era, construction of palaces and buildings flourished greatly; as a result, people neglected agriculture. Trust and sincerity were undermined, while punishments and executions occurred suddenly and without due process. Su submitted a memorial, saying: "The great state of Wei has inherited the ultimate legacy of all previous dynasties. The number of common people is small; wars have not yet ceased. It is indeed appropriate to allow the people rest and show them kindness, so that peace may be achieved both near and far." "Emphasizing the accumulation of resources and allowing exhausted people to rest depends on reducing corvée labor and encouraging farming. Now, palace construction is not yet complete, and great projects remain unfinished; transport, levies, and requisitions are constantly being carried out, with one group following another in providing supplies. As a result, able-bodied men grow weary from hard work, while farmers abandon their fields. Currently, as many as thirty to forty thousand laborers can be seen working on these projects. The 九龙 (Nine Dragons) Hall is sufficient for the emperor's comfort and already houses the Six Palaces within it. The Xianyang Palace is nearly finished. Only the area before Taiji remains with a large amount of work still to be done. Now, as winter approaches and diseases may arise, I sincerely hope Your Majesty will issue a decree of virtue, clearly ordering that we deeply pity the exhaustion of laborers and show great compassion for the people who lack sufficient resources. Select those receiving regular rations from the granary—those not urgently needed—and choose ten thousand strong men to remain on duty, rotating them every cycle so they know their rest will come in due time. In this way, all will be happy to serve without complaint, even when labor is hard."
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夫信之于民，国家大宝也。仲尼曰：自古皆有死，民非信不立，夫区区之晋国，微微之重耳，欲用其民，先示以信，用能一战而霸，于今见称，前车驾当幸洛阳，发民为营，有司命以营成而罢，既成，又利其功力，不以时遣，有司徒营其目前之利，而不顾经国之体，臣以为自今以后，傥复使民，宜明其令，使必如期，若有事以次，宁复更发，无或失信，凡陛下临时之所行刑，皆有罪之吏，宜死之人也。然衆庶不知，谓为仓卒，故愿陛下下之于吏而暴其罪，钧其死也。无使污于宫掖而为远近所疑，且人命至重，难生易杀，气绝而不续者也。是以圣王重之，孟轲称杀一无辜以取天下，仁者不为也。汉时有犯跸惊乘舆马者，廷尉张释之奏使罚金，文帝怪其轻。而释之曰：方其时上使诛之则已，今下廷尉，廷尉天下之平也。一倾之，天下用法皆为轻重，民安所措手足哉。臣以为大失其义，非忠臣所宜陈也。廷尉者天子之吏也。犹不可以失平，而天子之身，反可以惑谬乎。斯重于为己而轻于为君，不忠之甚也。周公曰：天子无戏言，言犹不戏，而况行之乎。故释之之言，不可不察，周公之戒，不可不法也。 |
| | Trust from the people is a great treasure for the state. Confucius said: "Since ancient times, all must die. But without trust, the people cannot be established." Even a small state like Jin and its leader Chonger, who was of humble status, wished to use his people; he first showed them trust, which enabled him to win one battle and become dominant, earning praise even today. When Your Majesty's previous procession traveled to Luoyang and conscripted the people for construction work, officials ordered that laborers be dismissed once the project was completed. However, after completion, they still found it advantageous to keep using their labor power and did not release them on time. Officials only sought immediate gains without considering the broader principles of state governance. I believe that from now on, if Your Majesty again conscripts people for service, clear orders must be given so that they are surely dismissed as scheduled. If further work is needed later, it would be better to recruit anew rather than break trust. Do not allow any instance where promises are broken. All punishments carried out by Your Majesty at the moment should apply only to officials who have committed crimes and deserve death. However, the common people do not know this; they may think these punishments are carried out suddenly and without cause. Therefore, I hope Your Majesty will hand such cases over to officials for public exposure of their crimes so that all can see the fairness in their punishment and death is applied equally. Do not allow such matters to be handled secretly within the palace, causing suspicion among people near and far. Moreover, human life is of utmost importance—difficult to preserve but easy to destroy; once a breath ceases, it cannot be restored. Therefore, wise rulers have always treated life with great care. Mencius said: "To kill one innocent person to gain the whole world is something a benevolent ruler would never do." In the Han dynasty, there was once an incident in which someone violated imperial protocol by startling the emperor's horse. Tingwei Zhang Shizhi recommended a fine as punishment; Emperor Wen found this penalty too lenient and expressed surprise at its lightness. Zhang Shizhi replied: "At that moment, if the emperor had ordered his execution, it would have been justified. But now that he has been sent to Tingwei for judgment, Tingwei must serve as a symbol of fairness and impartiality for all under heaven." If we were to sway from this principle even slightly, the application of law throughout the land would become arbitrary and inconsistent. Where then could the people place their hands or feet in uncertainty? I believe this is a grave misunderstanding of justice; it is not something that a loyal minister should propose. Tingwei are officials of the Son of Heaven. They cannot afford to lose fairness, and yet can the person of the Son of Heaven be mistaken or misled? This is placing greater weight on one's own interests while treating the emperor lightly—it is an extreme form of disloyalty. Zhou Gong said: "The Son of Heaven must not make idle remarks. If even words are to be taken seriously, how much more so should his actions?" Therefore, Zhang Shizhi's words must not go unheeded; the warning of Zhou Gong must be followed as a model.
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帝尝问曰：汉桓帝时白马令李云上书言帝者谛也。是帝欲不谛，当何得不死。肃对曰：但为言失逆顺之节，原其本意，皆欲尽心，念存补国，且帝者之威，过于雷霆，杀一匹夫，无异蝼蚁，宽而宥之，可以示容受切言，广德宇于天下，故臣以为杀之未必为是也。 |
| | The emperor once asked: "During the reign of Emperor Huan of Han, Bai Ma Ling Li Yun submitted a memorial stating that 'di' means 'diti,' which implies truth." "He claimed that if an emperor does not embody truth, he should not escape death. What then?" Su replied: "He merely spoke in a way that disregarded the proper order of submission and defiance. Considering his original intent, he wished to serve with sincerity and offer advice for the good of the state. Moreover, an emperor's authority surpasses thunder and lightning; killing one commoner is no different from crushing a centipede or ant. If you show leniency toward him, it can demonstrate your willingness to accept blunt criticism and expand your virtue across all under heaven. Therefore, I believe executing him may not be the right course of action."
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程昱字仲德，东郡人也。孙晓字季明，嘉平中，为黄门侍郎，时校事放横。晓上疏曰：周礼云，设官分职，以为民极。春秋传曰：天有十日，人有十等，愚不得临贤，贱不得临贵，于是并建圣哲，明试以功，各修厥业，思不出位，故栾书欲拯晋侯，其子不听，死人横于街路，邴吉不问，上不责非职之功，下不务分外之赏，吏无兼统之势，民无二事之役，斯诚为国要道，治乱所由也。远览典志，近观秦，汉，虽官名改易，职司不同，至于崇上抑下，显明分例，其致一也。初无校事之官干与庶政者也。 |
| | Cheng Yu, courtesy name Zhongde, was a native of Dongjun. Sun Xiao, courtesy name Jiming, during the Jia Ping period, served as Huangmen Shilang (Attendant in Waiting). At that time, officials responsible for surveillance were acting recklessly and with impunity. Xiao submitted a memorial saying: "The Rites of Zhou state that offices are established and duties divided to serve as the ultimate guide for the people." The Commentary on the Spring and Autumn Annals says: "Heaven has ten suns, humanity has ten ranks. The foolish must not oversee the wise; the lowly must not command the noble." Thus, sages were established together, their merits clearly tested, each cultivating his own duties, with thoughts never exceeding one's station. Hence, when Luan Shu wished to rescue Duke Jin, his son did not listen, and corpses lay scattered on the streets; Bing Ji paid no attention to them. The emperor above did not demand achievements beyond official responsibilities, while officials below did not seek rewards for matters outside their duties. Officials had no overlapping authority, and commoners were not burdened with multiple tasks—this was indeed a crucial principle of statecraft, the root cause of order or chaos in governance. Looking far back at classical records and recent examples in the Qin and Han dynasties, although official titles changed and responsibilities differed, when it came to elevating superiors and restraining inferiors, clearly defining ranks and distinctions—the principle remained the same. Originally, there were no officials in charge of surveillance who interfered with ordinary state affairs.
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| | 后妃传: |
昔武皇帝大业草创，衆官未备，而军旅勤苦，民心不安，乃有小罪不可不察，故置校事，取其一切耳，然检御有方，不至纵恣也。此霸世之权宜，非帝王之正典，其后渐蒙见任，转相因仍，莫正其本，遂令上察宫庙，下摄衆司，官无局业，职无分限，随意任情，唯心所适，法造于笔端，不依科条，诏狱成于门下，不顾覆讯，其选官属，以谨慎为粗疏，以謥詷为贤能，其治事以刻暴为公严，以修理为怯弱，外托天威以为声势，内聚羣奸以为腹心，大臣耻与分势，含忍而不言，小人畏其锋芒，郁结而无告，至使尹模公于目下肆其奸慝，罪恶之著，行路皆知，纤恶之过，积年不闻，既非周礼设官之意，又非春秋十等之义也。 |
| | In the early days, when Emperor Wu's great cause was just beginning and many offices were not yet established, military campaigns were arduous and people's hearts unsettled. At that time there were minor crimes which could not be ignored; thus, surveillance officials were appointed to handle matters temporarily. However, their oversight had limits and did not lead to unchecked abuse. This was a temporary measure for the time of dominance, not an established principle for emperors. Later on, these officials gradually gained trust and authority, passing their power down through successive appointments without anyone correcting the root issue. Eventually, they were allowed to inspect imperial palaces above and supervise various departments below; no office had fixed responsibilities, and no position had defined limits. They acted at will, driven by personal whims, creating laws with a stroke of the brush rather than following established statutes. Cases were decided in their offices without proper review or investigation. When selecting subordinates, they considered caution as carelessness and cunning as ability; when handling affairs, they treated severity as fairness and diligence as weakness. Externally, they relied on imperial authority for prestige; internally, they gathered a group of villains as trusted confidants. High ministers were ashamed to share power with them but remained silent out of tolerance, while lowly officials feared their sharpness and could not voice grievances. This led to cases like Yin Mo openly committing crimes under the emperor's nose, his notorious deeds known even by passersby; minor wrongdoings accumulated for years without being addressed. Such practices were neither in line with the Zhou Li (Rites of Zhou) principle of establishing offices nor did they conform to the Spring and Autumn ten-rank system.
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今外有公卿将校，总统诸署，内有侍中尚书，综理万机，司隶校尉，督察京辇，御史中丞，董摄宫殿，皆高选贤才，以充其职，申明科诏，以督其违，若此诸贤犹不足任，校事小吏，益不可信，若此诸贤各思尽忠，校事区区，亦复无益，若更高选国士，以为校事，则是中丞司隶，重增一官，若如旧选，尹模之奸，今复发矣。进退推算，无所用之，昔桑弘羊为汉求利，卜式以为独烹弘羊天乃可雨，若使政治得失，必感天地，臣恐水旱之灾，未必非校事之由也。曹恭公远君子，近小人，国风托以为刺，衞献公舍大臣与小臣谋，定姜谓之有罪，纵令校事有益于国，以礼义言之，尚伤大臣之心，况奸回暴露，而复不罢，是衮阙不补，迷而不反也。于是遂罢校事。 |
| | Now, outside the court there are Grand Ministers and Commanders who oversee all departments; within the palace there are Shizhong (Attendants in Waiting) and Shangshu (Ministers of State), managing countless affairs. The Sili Jiao Wei supervises the capital region, while the Yushi Zhongcheng oversees the palaces. All these positions are filled with carefully selected virtuous talents to fulfill their duties, and clear laws and decrees have been issued to monitor any violations. If even these capable officials prove insufficient for their roles, then surely the minor clerks in charge of surveillance cannot be trusted either. On the other hand, if all these virtuous officials each strive to serve with loyalty, then such a small group of surveillance officers would be of no use at all. If we were instead to select outstanding national talents specifically for this role, it would mean adding yet another official position—duplicating the functions of Zhongcheng and Sili Jiao Wei. But if we continue selecting as before, then villains like Yin Mo will rise again. Whether we advance or retreat, whether we calculate and plan—there is no place for such officials. In the past, Sang Hongyang sought profit for Han dynasty; Bu Shi once said that only by boiling Hongyang alive would heaven send rain. If governance and political affairs could truly affect heaven and earth, I fear that droughts and floods may not be unrelated to these surveillance officers. Duke Gong of Cao distanced himself from virtuous men and favored petty individuals; the Guofeng (Ballads) section of the Book of Songs used this as a satire. Duke Xian of Wei abandoned his senior ministers in favor of minor officials, and Ding Jiang called him guilty. Even if these surveillance officers were somehow beneficial to the state, according to rites and righteousness alone, their presence would still wound the hearts of high-ranking ministers. How much more so when corruption is exposed yet they remain in power? This is like leaving a tear in the emperor's robe unpatched or being lost without turning back. Thus, the surveillance officials were finally abolished.
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| | 后妃传: |
刘晔字子扬，淮南人也。为侍中。 |
| | Liu Ye, courtesy name Ziyang, was a native of Huainan. He served as Shizhong (Attendant in Waiting). If one does this properly, there is no catch that cannot be made." "The authority of a ruler is not merely like catching a large fish. You are indeed an upright minister, but your strategy lacks careful thought." Ji also apologized to him. Liu Ye was thus able to adapt and skillfully maintain both sides of the situation. Someone slandered Liu Ye to the emperor, saying: "Liu Ye does not serve with complete loyalty; he is good at sensing what Your Majesty wishes and aligning with it. Let Your Majesty test him by making statements that are the opposite of your true intent and then asking him about them. If his responses consistently contradict what you say, then it will prove that Liu Ye's views have always coincided with yours." "If he replies in agreement each time, then his true intentions must be fully revealed." The emperor followed this advice and tested Liu Ye accordingly. As expected, the test revealed Liu Ye's true nature, and from then on, he was regarded with less trust. Liu Ye became increasingly erratic; he was reassigned to serve as Dahanlu (Grand Master of Ceremonies) and eventually died from grief. A proverb says: "Cunning deceit is no match for simple sincerity"—this is indeed true.}}
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| | 后妃传: |
蒋济字子通，楚国人也。文帝践祚，为散骑常侍，有诏。诏征南将军夏侯尚曰：卿腹心重将，特当任使，恩施足死，惠爱可怀，作威作福，杀人活人，尚以示济，济既至。帝问曰：卿所闻见天下风教何如。济对曰：未有他善，但见亡国之语耳，帝忿然作色而问其故，济具以荅。因曰：夫作威作福，书之明诚，天子无戏言，古人所慎，唯陛下察之，于是帝意解，遣追取前诏。 |
| | Jiang Ji, courtesy name Zitong, was a native of Chu Guo (Chu State). When Emperor Wen took the throne, Jiang Ji served as Sanqi Changshi. An imperial edict was issued. The edict addressed to the Southern Expedition General Xiahou Shang said: "You are a trusted and important general, especially entrusted with responsibilities. Your kindness and grace should be sufficient for men to die for you; your benevolence and affection should make people cherish you. Yet you have abused power by taking lives or sparing them at will." This was shown to Jiang Ji, who had already arrived. The emperor asked: What do you observe about the customs and moral conduct throughout the land? Jiang Ji replied: "I have not seen any other virtue, but only heard words of a fallen state." The emperor became angry and changed his expression, asking for the reason. Jiang Ji fully explained it to him. He continued: "The exercise of power to take lives or spare them is clearly recorded in the Book of Documents as a matter of utmost sincerity. The Son of Heaven does not speak lightly; this was what ancient people were cautious about. I beg Your Majesty to consider it carefully." At this, the emperor's anger subsided and he ordered that the previous edict be retrieved.
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苏则字文师，扶风人也。为金城太守。文帝问则曰：前破酒泉，张掖，西域通使，炖煌献径寸之珠，可复求市益得不。对曰：若陛下化洽中国，德流沙漠，即不求自至，求而得之，不足贵也。帝嘿然，后从行猎，槎桎拔失鹿，帝大怒，踞胡床拔刀，悉收督吏，将斩之。则稽首曰：臣闻古之圣王，不以禽兽害人，今陛下方隆唐尧之化，而以猎戏多杀羣吏，愚臣以为不可，敢以死请。帝曰：卿直臣也。遂皆赦之，然以此见惮，左迁河东相。 |
| | Su Ze, courtesy name Wenshi, was a native of Fufeng. He served as Taishou (Governor) of Jincheng. Emperor Wen asked Su Ze: "Previously, after we defeated Jiuquan and Zhangye, the Western Regions sent envoys. Dunhuang presented pearls as small as an inch in diameter. Can we seek more of these treasures through trade?" Su Ze replied: "If Your Majesty's virtue and benevolence extend throughout the Middle Kingdom and reach even the deserts, then such treasures will come of their own accord. If they are obtained through seeking, it is not a matter to be valued highly." The emperor fell silent. Later, while accompanying the emperor on a hunting expedition, Su Ze lost track of some deer due to an error in managing the chase. The emperor became furious, sat on a Hu bed (a type of portable chair), drew his sword, and ordered all the supervisors to be arrested, intending to execute them. Su Ze kowtowed and said: "I have heard that ancient sage-kings did not harm people for the sake of birds or beasts. Now, Your Majesty is just beginning to promote the virtue of Tang Yao; yet you are killing many officials over a hunting game. I humbly believe this cannot be done, and dare to plead with my life." The emperor said: "You are indeed an upright minister." He then pardoned them all. However, because of this incident, Su Ze was regarded with fear and resentment, and was demoted to serve as Xiang (magistrate) of Dongping.
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杜畿字伯侯，京兆人也。子恕字务伯，为散骑黄门侍郎，每政有得失，常引纲维以正言，时又大议考课之制，以考内外衆官。恕上疏曰：书称明试以功，三考黜陟，诚帝王之盛制，然历六代而考绩之法不著，关七圣而课试之文不垂，臣诚以为其法可粗依，其详难备举故也。语曰：世有乱人而无乱法，若使法可专任，则唐，虞可不须稷，契之佐，殷，周无贵伊，吕之辅矣。今奏考功者，陈周，汉之法为缀，京房之本旨，可谓明考课之要矣。于以崇揖让之风，兴济济之治，臣以为未尽善也。其欲使州郡考士必由四科者，皆有事效，然后察举，试辟公府，为亲民长吏，转以功次补郡守者，或就增秩赐爵，是最考课之急务也。至于公卿及内职大臣，亦当俱以其职考课之也。 |
| | Du Ji, courtesy name Bohou, was a native of Jingzhao. His son Du Shu, courtesy name Wubo, served as Sanqi Huangmen Shi Lang (Attendant of the Yellow Gate). Whenever there were gains or losses in governance, he often cited the principles of statecraft to speak out frankly. At that time, a major discussion was taking place regarding the system for evaluating officials' performance, which would assess both internal and external government officers. Shu submitted a memorial stating: "The Book of Documents states that officials should be tested by their achievements, and after three assessments they would either be promoted or demoted. This is indeed an excellent system for emperors and kings. However, through six dynasties the method of performance evaluation was not clearly established, and despite seven sage rulers, no detailed records on this matter were left behind. I sincerely believe that while a general framework can be followed, it is difficult to fully elaborate all its details." The saying goes: "There are disorderly people in the world, but no disorderly laws. If laws alone could be relied upon completely, then Tang and Yu would not have needed Ji or Xi as assistants, nor would Yin and Zhou have required Yi and Lü as advisors." "Those who now submit proposals on performance evaluations cite the laws of Zhou and Han dynasties as their foundation, and follow Jing Fang's original intent. This can truly be called an understanding of the essentials of official assessment." "This is supposed to promote a culture of courtesy and mutual respect, and bring about a flourishing administration. However, I believe it still falls short of perfection." Those who wish to have the states and commanderies assess scholars based on four categories, requiring them to demonstrate actual achievements before being recommended for appointment or tested by public offices, so that they may serve as officials in charge of people's welfare—then gradually be promoted to positions such as Ju Shou (Governor) according to their merits, with some even receiving higher ranks and titles—is the most urgent task in performance evaluation. As for high-ranking officials such as gongqing (ministers) and other senior court ministers, they too should be evaluated according to their respective duties.
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古之三公，坐而论道，及内职大臣，纳言补阙，无善不纪，无过不举，且天下之大，万机至衆，诚非一明所能遍照，故君为元首，臣为股肱，明其一体相须而成也。焉有大臣守职辨课，可以致雍熙者哉。且布衣之交，犹有务信誓而蹈水火，感知己而披肝胆，徇声名而立节义者，所务者非特匹夫之信，所感者非徒知己之惠，所徇者岂声名而已乎。诸蒙宠禄受重任者，不徒欲举明主于唐，虞之上，而已身亦欲厕稷契之列，是以古人不患于念治之心不尽，患于自任之意不足，此诚人主使之然也。 |
| | In ancient times, the Three Dukes sat and discussed principles of governance. As for senior court ministers, their duties included advising the emperor, speaking truthfully, and correcting omissions—recording every good deed and reporting every fault. Moreover, given the vastness of the empire and the multitude of state affairs, it is truly impossible for one person alone to oversee everything thoroughly. Therefore, the ruler serves as the head, while ministers serve as arms and legs; this clearly demonstrates that they are an inseparable whole, relying on each other to achieve governance. How can harmony and prosperity be achieved if high-ranking ministers merely hold their posts without fulfilling their duties or being evaluated? Moreover, even among commoners' friendships, there are those who uphold oaths and rush into fire or water for each other; they reveal their innermost sincerity to trusted friends and sacrifice themselves for reputation and righteousness. What they pursue is not merely the trust of ordinary people; what moves them is not just the kindness of a close friend; nor is it solely about reputation that they strive for. Those who receive imperial favor and bear great responsibilities do not merely wish to elevate their sovereign above Tang and Yu; they also desire for themselves to be counted among Ji and Xi. Therefore, in ancient times people were not concerned about lacking a complete desire for good governance, but rather worried that their sense of personal responsibility was insufficient—this is truly the result of how rulers treat them.
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唐，虞之君，委任稷，契，夔，龙而责成功，及其罪也。殛鲧而放四凶，今大臣亲奉明诏，给事目下，其有夙夜在公，恪勤特立，当官不挠，不阿所私，危言行以处朝廷者，自明主所察也。若尸禄以为高，拱嘿以为智，当官苟在于免负，立朝不忘于容身者，亦明主所察也。诚使容身保位，无放退之辜，而尽节在公，抱见疑之势，公义不修，而私议成俗，虽仲尼为谋，犹不能尽一才，又况于世俗之人乎。今之学者，师商韩而上法术，竞以儒家为迂阔不周，此最风俗之流獘，创业者之所致慎也。后考课竟不行。 |
| | The emperors Tang and Yu entrusted Ji, Xi, Kui, and Long with responsibilities and held them accountable for achieving success; when they committed faults, they executed Gun and exiled the Four Foes. Now, high-ranking ministers personally receive clear imperial decrees and serve directly under the emperor's gaze; those who work day and night for public affairs, diligently and uprightly, who remain steadfast in their duties without yielding to private interests, and whose words and actions are resolute enough to stand firm within court—these are individuals that a wise ruler must personally observe. If there are those who merely hold office for the sake of salary and consider this to be noble, or who remain silent and inactive as a sign of wisdom; if there are officials who serve only to avoid blame and whose sole concern in court is self-preservation—these too must be scrutinized by a wise ruler. Indeed, if those who preserve their positions and avoid blame suffer no punishment for their inaction, while those who serve with integrity are constantly suspected; if public virtue is neglected but private criticism becomes the norm—then even Confucius himself, were he to devise strategies, could not fully utilize a single talent. How much less so among ordinary people of this age? Nowadays, scholars follow Shang Yang and Han Fei, valuing legalism and strategy above all else; they regard Confucianism as impractical and out of touch. This is the most harmful trend in customs and must be a matter of utmost caution for those who wish to establish new foundations. Later, however, the system of official evaluation was ultimately not implemented.
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乐安廉昭以才能拔擢，颇好言事。恕上疏极谏曰：伏见尚书郎廉昭奏左丞曹璠以罚当关，不依诏坐判问，又云，诸当坐者别奏尚书令陈矫自奏，不敢辞罚，亦不敢以处重为恭，意至恳恻，臣窃为朝廷惜之，夫圣人不择世而兴，不易人而治，然而生必有贤智之佐者，盖进之以道，帅之以礼故也。古之帝王，所以能辅世长民者，莫不远得百姓之欢心，近尽羣臣之智力，诚使今朝任职之臣，皆天下之选，而不能尽其力，不可谓能使人也。若非天下之选，亦不可谓能官人也。陛下忧劳万机，或亲灯火，而庶事不康，刑禁日弛，岂非股肱不称之明效与，原其所由，非独臣有不尽忠，亦主有不能使也。百里奚愚于虞而智于秦，豫让苟容中行而著节智伯，斯则古人之明验矣。若陛下以为今世无良才，朝廷乏贤佐，岂可追望稷，契之遐踪，坐待来世之俊乂乎。 |
| | Lian Zhao of Le'an was promoted for his talent and ability; he often liked to speak out on matters of state. Shu submitted an urgent memorial of remonstration, saying: "I have learned that Shangshulang Lian Zhao reported to the Left Chancellor Cao Fan that a punishment should be imposed according to regulations, but Fan did not follow imperial orders and instead made his own judgment. Furthermore, he stated that those who were supposed to be punished should separately report to Shangshuling Chen Jiao, who himself submitted a report, neither daring to refuse the penalty nor claiming excessive humility for avoiding responsibility. His words were deeply sincere, and I secretly feel it is a pity for the court. Sage rulers do not wait for perfect times to rise, nor do they govern by changing people; yet there are always virtuous and wise assistants who emerge—this is because they are promoted through proper channels and guided by rites." Ancient emperors were able to assist the world and govern the people because they all won the hearts of the common people from afar, and fully utilized the wisdom and abilities of their ministers nearby. If today's officials in office are truly selected as the best among the land yet still cannot be made to give their full effort, then it cannot be said that one knows how to use people properly. If they are not chosen as the best from among the land, then it also cannot be said that officials have been appointed properly. Your Majesty toils over countless state affairs, sometimes personally working by lamplight, yet many matters remain unsettled and punishments grow increasingly lax. Is this not a clear sign that your ministers are failing in their duties? Investigating the root cause, it is not solely because officials fail to serve with complete loyalty, but also because the ruler lacks the ability to lead them effectively. Baili Xi was foolish in Yu but wise in Qin; Yu Rang endured humiliation under Zhonghang but demonstrated loyalty and righteousness with Zhizi Bo. These are clear examples from ancient times. If Your Majesty believes that there are no capable talents in this age and the court lacks virtuous assistants, how can we hope to follow the distant footsteps of Ji and Xi or wait idly for outstanding individuals from future generations?
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| | 后妃传: |
今之所谓贤者，尽有大官而享厚禄矣。然而奉上之节未立，向公之心不壹者，委任之责不专，而俗多忌讳故也。陛下当阐广朝臣之心，笃厉有道之节，使之自同古人，望与竹帛耳，反使如廉昭者扰乱其间，臣惧大臣遂将容身保位，坐观得失，为来世戒也。昔周公戒鲁侯曰：无使大臣怨乎不以，言贤愚明皆当世用也。尧数舜之功，称去四凶，不言大小有罪则去也。陛下何不遵周公之所以用，大舜之所以去，使侍中尚书坐则侍帷幄，行则从舆辇，亲对诏问，所陈必达，则羣臣之行，能否皆可得而知，忠能者进，暗劣者退，谁敢依违而不自尽，以陛下之圣明，亲与羣臣论议政事，使羣臣人得自尽，人自以为亲，人思所以报，贤愚能否，在陛下之所用也。明主之用人也。使能者不敢遗其力，而不能者不得处非其任，选举非其人，未必为有罪也。举朝共容非其人，乃为怪耳。 |
| | The so-called virtuous people today already hold high offices and enjoy generous salaries. Yet their loyalty to the sovereign has not been established, and their devotion to public affairs is inconsistent—this is due to the fact that they are not entrusted with exclusive authority, and because current customs are filled with taboos and restrictions. Your Majesty should broaden the minds of your ministers, encourage and strengthen their moral integrity, so that they will naturally emulate the ancients. If we only hope for them to be recorded in history like bamboo slips and silk, yet allow someone like Lian Zhao to cause disturbances among them, I fear that high-ranking officials will eventually become content with preserving their positions, watching from the sidelines as affairs succeed or fail—this would serve as a warning for future generations. In ancient times, Duke of Zhou warned the Marquis of Lu: "Do not let your ministers resent being excluded from office," meaning that both the wise and the foolish should be appropriately employed in their time. Yao enumerated Shun's achievements, praising his removal of the Four Foes, without specifying that only those with major crimes were to be removed. Why does Your Majesty not follow the Duke of Zhou's method of employing officials and Da Shun's approach to removing them? Why not allow Shizhong and Shangshu ministers to sit in your private chambers when you are at court, or accompany you on processions; why not personally question them face-to-face so that their suggestions can be heard directly. In this way, the conduct of all officials—whether capable or otherwise—can become known. Those who are loyal and competent will rise, while those who are ignorant and inferior will fall. Who would then dare to act indecisively and withhold their full efforts? With Your Majesty's wisdom, if you personally discuss state affairs with your ministers and allow each one the opportunity to express themselves fully, they will feel as though they are close to you; they will think of ways to repay your trust. Whether a person is wise or foolish, capable or not—this all depends on how Your Majesty chooses to use them. A wise ruler's way of employing people is thus. To ensure that those with ability do not dare to withhold their efforts, and that the incapable cannot hold positions beyond their capacity. Even if a recommendation is made for an unsuitable person, it does not necessarily mean there has been a crime. It is only when the entire court collectively tolerates the appointment of unqualified individuals that such a situation becomes truly extraordinary.
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| | 后妃传: |
陛下又患台阁禁令之不密，人事请属之不绝，听伊尹作迎客出入之制，选司徒更恶吏以守寺门，威禁由之，实未得为禁之本也。陛下自不督必行之罚以绝阿党之原耳，伊尹之制，与恶吏守门，非治世之具也。使臣之言少蒙察纳，何患于奸不削灭，而养若廉昭等乎。夫纠掷奸宄，忠事也。然而世憎小人行之者，以其不顾道理而苟求容进也。若陛下不复考其终始，必以违衆忤世为奉公，密行白人为尽节，焉有通人大才，而更不能为此邪，诚顾道理而弗为耳，使天下皆背道而趋利，则人主之所最病者，陛下将何乐焉。胡不绝其萌乎。 |
| | Your Majesty is also troubled by the laxity of regulations in government offices and the unceasing flow of personal requests and connections. If you merely listen to the system established by Yi Yin for controlling visitors' entry and exit, or appoint a new Tai Fu (Minister of Rites) to replace corrupt officials at the gate, such measures will strengthen authority temporarily but do not address the root cause of these problems. It is simply because Your Majesty does not personally oversee and enforce strict punishments to cut off the source of favoritism. The system proposed by Yi Yin, or having corrupt officials guard the gates—these are not tools for governing a well-ordered society. If Your Majesty were to even slightly consider and accept my words, what need would there be for concern over the failure to eliminate corruption or the promotion of individuals like Lian Zhao? To expose evildoers is an act of loyalty. Yet the world dislikes those who do this, because they disregard principles and seek only personal advancement through underhanded means. If Your Majesty no longer examines the beginning and end of such matters, but instead regards those who defy popular opinion as serving the public good, or considers secretly reporting others as fulfilling one's duty—how could there be any great talents in the world who cannot do this? In truth, they simply choose not to act against principles. If all people under heaven abandon morality for personal gain, then what will become of the ruler's greatest concern? What joy can Your Majesty find in such a state of affairs? Why not cut off this problem at its very beginning?
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| | 后妃传: |
夫先意承旨以求容美，率皆天下浅薄无行义者，其意务在于适人主之心而已，非欲治天下，安百姓也。陛下何不试变业而示之，彼岂执其所守以违圣意哉。夫人臣得人主之心，安业也。处尊显之官，荣事也。食千锺之禄，厚实也。人臣虽愚，未有不乐此而喜于忤者也。迫于道自强耳，诚以为陛下当怜而佑之，少委任焉。如何反録昭等倾侧之意，而忽若人者乎。恕论议抗直，皆此类也。 |
| | Those who anticipate the ruler's wishes and flatter him to gain favor are mostly shallow, base individuals with no sense of morality or righteousness. Their sole aim is to please Your Majesty personally; they do not truly seek to govern the empire or bring peace to the people. Why does Your Majesty not try changing your approach and showing them a different path? Would they then stubbornly cling to their ways in defiance of the Son of Heaven's will? For an official, gaining the ruler's favor is a secure position. To hold a high and prominent office is a matter of honor. To receive a salary measured in thousands of dou (a unit) is substantial wealth. Even the most foolish official would not fail to desire these things and take pleasure in defying authority. They only act out of pressure from principle, striving to strengthen themselves. I truly believe that Your Majesty should show compassion and support them, granting a little more trust and responsibility. How can one instead record the biased intentions of someone like Lian Zhao while neglecting such upright individuals? Shu's bold and straightforward arguments were all of this nature.
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| | 后妃传: |
庞德，字令明，南安人也。拜立义将军，屯樊，讨关羽，樊下诸将以德兄在汉中，颇疑之。德常曰：我受国恩，义在效死，会汉水暴溢，羽乘船攻之，矢尽，短兵接。德谓督将成何曰：吾闻良将不怯死以苟免，烈士不毁节以求生，今日我死日也。战益怒，气愈壮，而水浸盛，为羽所得，立而不跪。谓曰：卿兄在汉中，我以卿为将，不早降何为。骂羽曰：竪子，何谓降也。魏王带甲百万，威振天下，汝刘备庸才耳，岂能敌邪，我宁为国家鬼，不为贼将也。遂为羽所杀，太祖闻而悲之，为流涕，封其二子为列侯。 |
| | Pang De, courtesy name Lingming, was a native of Nan'an. He was appointed as Liyi Jiangjun (General Who Establishes Righteousness) and stationed at Fan, where he led a campaign against Guan Yu. The generals under Fan questioned him because Pang De's elder brother was in Hanzhong. Pang De often said: "I have received the grace of our state, and it is my duty to lay down my life for it." At that time, the Han River suddenly overflowed its banks, and Guan Yu launched a boat-based attack. When Pang De ran out of arrows, he engaged in close combat with enemy forces. Pang De said to his commanding officer Cheng He: "I have heard that a good general does not fear death for the sake of self-preservation, and a loyal man will not betray his principles in order to live. Today is my day of death." He fought with increasing fury, his spirit growing even stronger. However, the water continued to rise and he was captured by Guan Yu, yet stood upright without kneeling. Guan Yu said to him: "Your elder brother is in Hanzhong; I appointed you as a general, so why did you not surrender early?" Pang De cursed Guan Yu and said: "You brat, what do you mean by 'surrender'?" "The Wei King commands a hundred thousand armored troops, whose might shakes the world. You Liu Bei are but an ordinary talent—how could you possibly be my match? I would rather be a ghost of our state than serve as a bandit's general." He was then killed by Guan Yu. When the Tai Zu (Grand Ancestor, Cao Cao) heard of this, he mourned and wept for him, posthumously bestowing the title of Lie Hou (Marquis) upon his two sons.
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| | 后妃传: |
文帝即王位。乃遣使就德墓赐谥策曰：昔先轸丧元，王蠋绝脰，殒身徇节，前代美之，惟侯式昭果毅，蹈难成名，声溢当时，义高在昔，寡人愍焉。谥曰壮侯，又赐子会等四人爵关内侯，邑各百户。 |
| | Emperor Wen took the position of king. He then sent envoys to Pang De's tomb, bestowing a posthumous title and an edict that read: "In the past, Xian Zhen lost his head for loyalty; Wang Zhu severed his neck in defiance. To sacrifice one's life for righteousness was praised by previous generations. Only you, Marquis, demonstrated clear courage and determination, facing danger to establish your name. Your reputation spread widely during your time, and your virtue remains lofty even now. I feel deep sorrow for this." He was posthumously honored with the title Zhuang Hou (Martial Marquis). He also bestowed the rank of Guannei Hou (Inner Pass Marquis) upon four of his sons, including Pang Hui, each receiving a fief of one hundred households.
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| | 后妃传: |
阎温，字伯俭，天水人也。以凉州别驾守上邽令，马超围州所治冀城甚急，州乃遣温密出告急，贼见，执还诣超，超解其缚。谓曰：今成败可见，足下为孤城求救而执于人手，义何所施，若从吾言，反谓城中东方无救，此转祸为福之计也。不然，今为戮矣。温僞许之，超乃载温诣城下。温向城大呼曰：大军不过三日至，勉之，超怒数之，温不应。复谓温曰：城中故人有欲与吾同者不，温又不应，遂切责之。温曰：夫事君有死无贰，而卿乃欲令长者出不义之言，吾岂苟生者乎。超遂杀之。 |
| | Yan Wen, courtesy name Bojian, was a native of Tianshui. He served as Shanggui Xianling (magistrate of Shanggui) under the title of Biejia of Liangzhou. Ma Chao was besieging Ji Cheng, the capital of the state, with great urgency. The state then sent Yan Wen secretly to seek emergency aid; however, the rebels spotted him and captured him, taking him back to Ma Chao, who untied his bonds. Ma Chao said to him: "Now the outcome is clear. You, seeking aid for an isolated city, have been captured by others—what righteousness can you still uphold? If you follow my advice and return to the city claiming there is no rescue coming from the east, this will be a plan to turn misfortune into fortune." "If not, I shall now be put to death." Yan Wen pretended to agree. Ma Chao then took Yan Wen and brought him before the city walls. Yan Wen shouted toward the city, saying: "The main army will arrive in no more than three days. Strive on!" Ma Chao became furious and scolded him repeatedly, but Yan Wen did not respond. Ma Chao then said to Yan Wen: "Are there any of your old friends in the city who would like to join me?" Again, Yan Wen did not reply. Ma Chao angrily reprimanded him. Yan Wen said: "To serve one's lord means to die rather than betray. Yet you, a noble man, would have me utter an unjust word? Am I someone who seeks mere survival at any cost?" Ma Chao then killed him.
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