| | 荅诏问灾... : |
光和元年七月十日，诏书尺一。召光禄大夫杨赐、谏议大夫马日磾、议郎张华、蔡邕、太史令单扬，诣金商门，引入崇德殿署门内，南辟帏中为都座，漏未尽三刻，中常侍育阳侯曹节、冠军侯王甫，从东省出就都座东面。十门刘宠庞训北面，赐南面，日磾、华邕、扬西面，受诏书各一通，尺一木板草书。两常侍又谕旨，朝廷以灾异忧惧，特旨密问政事所变改施行，务令分明，赐等称臣，再拜受诏书，起就坐。五人各一处，给财用笔砚为对。 |
| | On the tenth day of the seventh month of the first year of Guanghe (August 10, 188 AD), an imperial edict was issued. The Guanglu 大夫 Yang Ci, Jianyi 大夫 Ma Ridi, Yilang Zhang Hua, Cai Yong, and Taishi Ling Shan Yang were summoned to the Jinshang Gate. They were led into within the Shurendian gate of Chongde Palace, where a main seat was set up in a southern-facing curtain tent. Before three ke had passed on the water clock, Zhongchangshi Yuyang Hou Cao Jie and Guanjun Hou Wang Fu emerged from the eastern province and took their seats facing east at the main assembly. Liu Chong, Pang Xun, and the Ten Gate officials faced north; Ci faced south; Riidi, Hua Yong, and Yang faced west. Each received one copy of the imperial edict written in cursive script on a wooden tablet known as "chi yi." The two zhongchangshi officials further conveyed the imperial decree, stating that the court was anxious and worried about calamities and anomalies, and had specially issued a secret inquiry regarding changes or implementations in political affairs. They were urged to provide clear responses. Ci et al. kowtowed as subjects, bowed twice to receive the edict, then rose and took their seats. The five men each occupied a separate location, where writing materials, brushes, inkstones, and other supplies were provided for them to respond.
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| | 荅诏问灾... : |
臣邕言，今月十日诏，召金商门。问臣邕灾异之意，臣学识浅薄，心虑愚暗，不足以荅圣问，综众变，征营怖悸，谨别状上，臣邕顿首顿首。 |
| | Min Yong said: "On the tenth day of this month, an edict was issued summoning me at Jinshang Gate." The emperor inquired of Minister Yong regarding the meaning of calamities and anomalies. I, being shallow in learning and knowledge, and foolishly ignorant in mind, am insufficient to answer Your Majesty's inquiry. Considering all these changes, I feel anxious and fearful; therefore, with utmost caution, I have separately presented my response. Minister Yong kowtows repeatedly, kowtows repeatedly.
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| | 荅诏问灾... : |
诏问曰：“去月二十九日，有黑气堕温德殿东庭中，黑如车盖，降气奋势，五色有体，长十馀丈，形状似龙似虹霓。”对：“虹著于天而降施于庭。以臣所闻，则所谓天投虹者也。不见尾足者，不得胜龙。《易》曰：‘霓之比无德，以色亲也。’潜潭巴曰：‘虹出，后妃阴胁主。’又曰：‘五色霓出，至昭于宫殿。有兵革之事。’演孔图曰：‘霓者、斗之精气也。’失度投霓见，态主惑于毁誉。合谶图曰：‘天子外苦兵威，内奋臣无忠，政变不虚生，占不虚言。’意者陛下关机之内、衽席之上，独有以色见进，陵尊逾制，以招众变。若群臣有所毁誉，圣意低回，未知谁是，兵戎不息，威权浸移，忠言不闻，即虹霓所生也。抑内宠，任忠言，决毁誉，使贞雅各得其所。严守卫，整威权，机不假人，则其所救也。《易传》曰：‘阳感天不旋日。’《书》曰：‘惟辟作威，惟辟作福。’臣或为之，谓之凶害，是以明主尤务焉。” |
| | The imperial inquiry stated: "On the twenty-ninth day of last month, a black vapor fell into the eastern courtyard of Wende Palace. It was as dark as a carriage canopy, descending with vigorous momentum; it had five-colored form and measured more than ten zhang in length, its shape resembling that of a dragon or a rainbow." Response: "Rainbows appear in the sky but descend to manifest in courtyards. According to what I have heard, this is known as a 'heavenly rainbow cast down.' It lacks tail and feet, thus it cannot be considered superior to a dragon. The Yijing says: "A rainbow is compared as lacking virtue; it gains closeness through color alone." Qiantan Ba said: "When a rainbow appears, the empress or concubines exert dark influence over the sovereign." It also says: "A five-colored rainbow appearing shines brightly in the palace. there will be military conflicts." Yan Kongtu said: "A rainbow is the essence and qi of the Dipper constellation." When a rainbow appears out of order, it signifies that the ruler will be swayed by flattery and slander. He Chen Tu said: "The Son of Heaven suffers from external military threats and internally, his ministers lack loyalty. Political changes are not born in vain; omens do not speak falsely." It seems that, Your Majesty, within the inner chambers and on your private quarters, there are those who have advanced solely through their appearance, violating respect for rank and overstepping established protocols, thus inviting various changes. If among the ministers there are those who slander or praise, and Your Majesty hesitates in your judgment, uncertain of whom to trust, then ceaseless warfare will persist, authority gradually shifting away; when loyal counsel is not heard, this is precisely when rainbows appear. Restrain inner favorites, entrust in loyal advice, decide between slander and praise, so that the virtuous and refined may each find their proper place. Strengthen guards, uphold authority, ensure no one is entrusted with critical matters improperly—this will be the remedy. The Yizhuan says: "Yang influences heaven without delay." The Shang says: "Only the sovereign may establish authority, only the sovereign may bestow blessings." If ministers do this, it is considered an ill omen. Therefore, enlightened rulers pay particular attention to it."
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| | 荅诏问灾... : |
诏问曰：“五月三日，有白衣入德阳殿门，辞称伯夏教我上殿，与中黄门桓贤晤言，相往来，不得入，遂亡去，不知姓名。”“臣闻凡人为怪，皆皇极道失。下或谋上，故其《传》曰：‘皇之不极，是谓不建。’则有下谋上之病。孝成绥和二年八月，男子王襃衣小冠，带剑，入北司马殿东门，上殿入室，解帷组佩之，招前殿署王业等曰：‘天帝命我居此，业收缚考问。’襃故公车卒，病狂不自知入宫，乃下狱死。是时王莽为司马，遂为篡乱，亦卒诛。臣窃思之，与绥和时相似而有异，被服既不同，来入云龙门，而称伯夏教入殿里。与桓贤言，伯夏即故大将军梁商，商子冀、冀子不疑等，皆以罪受戮。残馀非天所佑，以往况今，将狂狡之人，为王氏之祸，未至殿省而觉，亡不伏诛。夫诚仰见上帝之厚德也。潜潭巴曰：‘有人走入宫，不知其名，大水为戒，天子惊，群阴太隆，群下竝凑强盛也。’建大中之道，举贤良而宠禄之，则其救也。《经》曰：‘皇建其有极，敛时五福，用敷锡厥庶民，惟时厥庶民于汝极，锡汝保极。’” |
| | The imperial inquiry stated: "On the third day of the fifth month, a man in plain clothes entered the gate of Deyang Palace. He claimed that 'Bo Xia instructed me to ascend the palace,' and he spoke with Zhonghuangmen Huan Xian, exchanging words back and forth but was not allowed entry. Eventually, he fled away, his name and surname unknown." "I have heard that when ordinary people commit strange acts, it is always due to the loss of the Daoguang (the ultimate principle) in governance. When those below plot against their superiors, therefore its Commentary says: 'When the Son of Heaven does not uphold the ultimate principle, it is called failure to establish order.'" This indicates an illness where those below conspire against their superiors. In the second year of Su'he during the reign of Emperor Xiaocheng, on August, a man named Wang Bao wearing a small cap and carrying a sword entered through the eastern gate of Beisimadao. He ascended to the palace chamber, removed the curtain fastenings and ornaments, and called out to Wang Ye et al., who were in charge at the front palace office, saying: "The Emperor of Heaven has commanded me to reside here; you must arrest and interrogate me." Bao was formerly a gongche soldier. He suffered from madness, unaware of his own entry into the palace, and was therefore imprisoned and died. At that time Wang Mang was a Sima (military officer), who eventually committed usurpation and chaos, and in the end was executed. I secretly ponder this matter, and find it similar yet different from the time of Su'he. His attire is already distinct; he entered Yunlong Gate and claimed that "Bo Xia taught me to enter the palace." He spoke with Huan Xian. "Bo Xia" is none other than the former Grand General Liang Shang, whose son Ji and Ji's son Bu Yi were all executed for their crimes. The remnants of such people are not blessed by heaven. Comparing the past to the present, those who are mad or deceitful will become a calamity like the Wang clan. If they have not yet reached the palace and been discovered, they will surely be executed upon capture. This indeed demonstrates reverence for Heaven's abundant virtue. Qiantan Ba said: "When a person enters the palace without knowing his name, it serves as a warning of great floods. The Son of Heaven is alarmed; all yin forces are excessively strong, and those below gather together in overwhelming strength." Establish the great central path, promote virtuous men of talent and honor them with favor and rank—this will be its remedy. The Jing says: "The Son of Heaven establishes the ultimate principle. He gathers the five blessings and bestows them upon his people. At that time, your people will align with your ultimate principle and grant you the ultimate security." "
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| | 荅诏问灾... : |
诏问曰：“南宫侍中寺，雌鸡欲化为雄，尾身毛已似雄，头尚未变。”“臣闻凡鸡为怪，皆貌之失也。其《传》曰：‘貌之不恭，是谓不肃，时即有鸡祸。’孝宣黄龙元年，未央宫辂轸中，雌鸡化为雄，不鸣无距。是时元帝初即位，将立妃王氏为后。至初元元年，丞相史家雌鸡化为雄，距而鸣。是岁封后父禁为平阳侯，而后正位。王氏之宠始盛。哀帝晏驾，后摄政，王莽以后兄子为大司马，由是为乱。昔武王伐纣，曰：‘牝鸡之晨，惟家之索。’《易传》曰：‘妇人专政，国不静；牝鸡雄鸣，主不荣。’夫牝鸡但雄鸣，尚有索家不荣之名。况乃阴阳易体，名实变改，此诚大异。臣窃以意推之。头为元首，人君之象。今鸡身已变，未至于头，而圣主知之，访问其故，是将有其事，而遂不成之象也。若应之不精，诚无所及，头冠或成，即为患灾。敬慎威仪，动作之容。断嬖御，改兴政之原，则其救也。夫以匹夫颜氏之子，有过未尝不知，知之未尝复行。《易》曰：‘不远复，无祗悔，元吉。’” |
| | The imperial inquiry stated: "In the Nan Gong Shizhong Temple, a hen is attempting to transform into a rooster; its tail and body feathers have already resembled those of a male, but its head has not yet changed." "I have heard that whenever chickens display strange behavior, it is due to the failure in appearance and form. Its Commentary says: 'When one's bearing lacks respect, it is called unsuitability; at such times there will be calamities involving chickens.'" In the first year of Huanglong during the reign of Emperor Xiao Xuan, in the Lu Zhen area of Weiyang Palace, a hen transformed into a rooster but did not crow and had no spurs. At that time, Emperor Yuan was newly enthroned and about to appoint Consort Wang as empress. By the first year of Chuyuan, a hen in the household of the Chancellor transformed into a rooster and crowed with spurs. In that year, the emperor enfeoffed the empress's father, Jin, as Pingyang Hou, after which she was formally installed in her position. The Wang clan's favor began to flourish. After Emperor Ai died, the empress took power as regent. Wang Mang appointed his nephew by marriage as Da Sima (Grand Marshal), and thus chaos arose. In the past, King Wu of Zhou attacked Zhou, saying: "When a hen crows at dawn, it is a sign that the family will be ruined." The Yizhuan says: "When women monopolize political power, the state will not remain peaceful; when a hen crows like a rooster, the ruler will not enjoy honor." Even if a hen merely crows like a rooster, it still carries the name of ruining one's family and dishonoring the ruler. How much more so when yin and yang change their forms, names and realities are altered—this is indeed a great anomaly. I dare to infer this in my mind. The head represents the head of a person, symbolizing the ruler. Now the chicken's body has already changed, but not yet its head. Yet Your Holy Majesty is aware of it and inquires into the cause—this indicates that although such an event will occur, it will ultimately fail to materialize. If one responds carelessly and without precision, indeed there is no way to prevent it; if the head or crown fully transforms, calamity will follow. Reverently observe dignity and decorum in conduct and appearance. Cut off favored concubines, reform the source of political renewal—this will be its remedy. Even the son of a commoner, Yan Shi, when he committed an error, was never unaware of it; once aware, he would not repeat the act. The Yijing says: "To return without going far brings no regret—this is great good fortune." "
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| | 荅诏问灾... : |
诏问曰：“即祚以来，灾眚屡见，频岁月蚀地动，风雨不时，疾疠流行，迅风折树，河洛盛溢。”“臣闻阳微则地震，阴胜则月蚀，恩乱则风，貌失则雨，视暗则疾疠流行，简宗庙则水不润下，河流满溢。明君正上下，抑阴尊阳，修五事于圣躬，致畿甸于供御，则其救也。” |
| | The imperial inquiry stated: "Since ascending the throne, calamities and misfortunes have frequently appeared. Solar eclipses and earthquakes occur repeatedly; winds and rains come at irregular times, plagues spread widely, fierce winds break trees, and rivers Luoyang overflow excessively." "I have heard that when yang is weak, earthquakes occur; when yin prevails, lunar eclipses happen. When kindness and favor are disordered, winds arise; when appearance and decorum fail, rain falls. When vision is darkened, plagues spread; when ancestral temples are neglected, water does not flow downward properly, causing rivers to overflow." An enlightened ruler corrects the hierarchy above and below, restrains yin while upholding yang, cultivates the Five Affairs in his own person, and ensures that the capital region provides proper tribute—this will be its remedy."
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| | 荅诏问灾... : |
诏问“星辰错谬”。“臣窃见荧惑变色，入太微西门，太白正昼而见。臣闻荧惑示变，人主当精明其德，则有休庆之色。又以非其月令尊宿，法当君臣出端，谋戒不臣。太白当昼而见，是阴阳争明，强国弱，弱国强，皆有失政。又失道而见，是为嬴长。侯王不荣。荧惑主礼，太白主兵，谨礼事，治兵政，审察中外之言，申明门户守御之令，以杜渐防萌，则其救也。昔宋景公、小国诸侯，三有德言，而荧惑为之退舍。” |
| | The imperial inquiry asked about "the disorder of stars." "I secretly observed that the planet Mars changed color and entered through the western gate of Taiwei. The planet Venus was visible in broad daylight." I have heard that when Mars displays an omen, the ruler should refine and clarify his virtue; only then will it show a color of auspicious celebration. Furthermore, because these stars appear in months or positions they should not occupy, by law this indicates that the ruler and ministers must act uprightly, to guard against treachery. When Venus appears in daylight, it indicates that yin and yang are contending for dominance; strong states grow weak, while weak ones become strong—this is due to political failure. Moreover, if Venus appears without following its proper path, it signifies the rise of a powerful ruler or dynasty. The marquises and dukes will not enjoy honor. Mars governs rites, and Venus governs military affairs. If one carefully observes rites, manages military administration, examines both internal and external statements with care, clarifies orders for guarding palace gates and defenses, then this will be the remedy to prevent small problems from growing into major ones. In ancient times, Song Jinggong, a minor state's marquis, made three virtuous statements, and Mars moved away from its position as an omen in response.
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| | 荅诏问灾... : |
诏问曰：“蝗虫冬出。”“臣闻见符致蝗以象其事，《易传》曰：‘大作不时。’天降灾厥咎，蝗虫来。《河图秘徵篇》曰：‘帝贪则政暴，吏酷则诛深。’而蝗虫出，息不急之作，省赋役之费，进清仁，黜贪虐。介损永安，钩省别藏，以赡国用，则其救也。《易》曰：‘得臣无家。’言天下何私家之有？” |
| | The imperial inquiry stated: "Locusts emerged during winter." "I have heard that the appearance of locusts is a symbolic omen reflecting affairs. The Yizhuan says: 'Great disturbances occur at untimely times.'" Heaven sends disasters as punishment; thus, locusts arrive. The Houtu Mizheng Pian says: "When a ruler is greedy, governance becomes harsh; when officials are cruel, punishments become severe." Therefore, locusts emerge. To stop unnecessary projects promptly, reduce the burden of taxes and labor, promote those who are clean and benevolent, and remove greedy and cruel officials. Reduce wasteful expenditures at Yong'an, examine and separate stored reserves to support the state's needs—this will be its remedy. The Yijing says: "To gain loyal ministers means to forsake private interests." It means, how can there be any private family when the whole world is at stake?"
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诏问：“平城门及武库屋各损坏。”“臣愚以为平城门、向阳之门，郊祀法驾，所从出门之正者也。武库禁兵所藏，国家之本兵也。变此二处，异于凡屋。《易传》曰：‘小人在位，上下咸悖，其妖城门内崩。’潜潭巴曰：‘出宫瓦自堕，诸侯强陵主。’《易传》曰：‘昔一柱泥故法弃，其咎宫室倾圮。’小人在显位者，黜之以尊上整下，去暴悖之愆，抑诸侯之强。陵主之渐，正意请行，率由旧章，已变柱泥，弃法之咎，则其救也。《洪范传》曰：‘六沴作见，若时共御，帝用不羞，神则不怒。五福乃降，用彰于下。’” |
| | The imperial inquiry stated: "The buildings of Pingcheng Gate and Wuku were each damaged." "In my humble opinion, Pingcheng Gate is the southern-facing gate. It is the proper gate through which the imperial procession passes during sacrificial ceremonies in the suburbs." Wuku stores the forbidden troops; it houses the fundamental military forces of the state. Changes occurring in these two places are different from those affecting ordinary buildings. The Yizhuan says: "When petty men hold office, both above and below become corrupt; the omen is that city gates collapse inward." Qiantan Ba said: "When roof tiles from within the palace fall on their own, it signifies that feudal lords will grow strong and threaten the sovereign." The Yizhuan says: "In the past, when one pillar of a building collapsed due to neglecting proper methods, the punishment was the collapse and ruin of palace buildings." Remove petty men from prominent positions to honor the sovereign and regulate those below, eliminate violent and rebellious misconduct, and restrain the growing power of feudal lords. This is the gradual beginning of threatening the sovereign; to correct this, one must sincerely request action and strictly follow established regulations. Having already changed from the old foundation and abandoned proper methods, this has led to punishment—this will be its remedy. The Hongfan Zhuan says: "When the six calamities appear, if at such times the ruler and his ministers jointly manage affairs properly, the Son of Heaven will not be ashamed, and the gods will not become angry. The Five Blessings will then descend and manifest among the people below." "
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| | 荅诏问灾... : |
又特诏问：“朝廷焦心，闻灾恐惧，每访群公卿士，皆各括囊迷国，莫肯建忠规阙。以邕博学深奥，退食在公，故特密问，宜披演所怀，指陈政要所先后，勿有依违顾忌，以经术分别皂囊封上，勿漏所闻。”“臣邕伏惟陛下圣德允明，深悼变异，德音垦诚，襃臣博学深奥，退食在公，非臣蝼蚁愚怯所能堪副，亦臣输写肝胆出命之秋，岂可以顾患避害，复使陛下不闻至戒哉。臣邕顿首死罪，伏思诸异各应，皆亡国之怪也。天于大汉，殷勤不已。赤帝之精，辅或未衰。故屡见妖变，以当责让。因以感觉，则危可为安，凶可作吉。假使大运以移，岂有遣告哉。春秋鲁定、哀公之时，周德已绝，故数十年无有日蚀，此为天所弃故也。至于今者，灾眚之发不于他所，远则门垣，近在署寺，纷降目前，欲使陛下豁然大寤，可谓至切矣。幸陛下深问，臣敢不尽情以对？霓及鸡化，皆妇人干政之所致也。即祚以来，宫中无地逸窜，而乳母赵娆贵重赫赫，生则赀富侔于帑藏，死则丘墓逾越园陵，两子受封，兄弟典郡，续以永乐门史霍玉依阻城社，大为奸祸。盗宠窃权，藏晦惑之罪，晚发露，虽房独治畏慎，疏贱妄乃得姿意。事必积浸，然后成形。虹霓集庭，雌鸡变化，岂不谓是？今者道路纷纷。复云有程夫人者，察其风声，将为国患。宜高其堤防，明其禁限，深惟赵、霍以为至戒。且侍御于百里之内而知外事，诚当穷治，何缘闻之？所以令安之也。又前诏书实核，以主气势，为官者逾时不觉。司隶校尉岑初考彦时，哉取典计教者一人缀之，如玉渚，所戒成不朝可知。而还移州，释本问末。论者疑太尉张颢与交贯为玉所进。暗昧已成，非外臣所能审处，如诚有之，近者不治，无以正远。倾邪在官，当有所惩。光禄勋伟璋所在尤贪浊，九列之中，岂宜有此。牧守数十选代，既不尽由本朝，反有异辈，无以示四方。圣意勤勤，欲清流荡浊，扶正黜邪，不得但以州郡无课而已。长水校尉赵玄、屯骑校尉盖升，其贵已足，其富已优，当以见灾之故，为陛下先，群臣早引退，以解《易传》所载小人在位之咎。伏见廷尉郭禧，敦耄纯厚，国之老成。光禄大夫桥玄，聪达方直，有山甫之姿，故太尉刘宠闻人袭宠，忠实守固，袭悃愊刚直，竝宜为谋主，数见访闻。夫宰相大臣，君之四体，优劣是委，任用责成，纳其英虑，优游访求，以尽其情，三事者但道先帝策护三公，有僵仆者不道。是时宰相待以礼，相引见论议，当因其言居位十数年，当此之际，尚俭约崇经艺，浮轻之人不引在朝廷，浅短之书，不干于目。贵戚敛手，中外悚栗，莫敢犯禁，不独得之于迫没之三公也。《春秋》之义：以贵治贱，远闲亲，小加大，引在六逆，陛阶增则堂高，辅位重则上尊。不宜复听纳小吏、雕琢大臣，取图写赞，厉以颠沛。群臣惨惨，忧惧自危，非典衡之道。夫忧乐不竝，喜戚异方，畏灾责躬念，当专一精意以思变，则上方巧技之作，洪都篇赋之文，宜且息心。以示忧惧。《诗》云：‘畏天之怒，不敢戏豫。’天戒诚不可戏也。宰府孝廉，士之高选，不可求以虚名，但当察其真伪以加黜陟，近者每以辟召不慎，切责三公，孝廉杂揉，试之以文，而竝以书疏小文一介之技，超取选举，众心不厌，莫之敢言。群公尚先意承旨以悦，郎吏舍人，闲职长吏，便宜促行，谁敢违旨。至于宰府孝廉颠倒，下开托属之门，上违明王旧典，无益于德矣。臣愿陛下强纳忠言，忍而绝之，侧身踊跃，思惟万几，以荅天望，以导嘉应。圣朝既自约厉，以身率人，左右近臣亦宜戮力从化，人自抑损，天道亏满，鬼神福谦，久高不危，常满不溢。群公之福，诸侯陵主之戒，不可不察也。臣邕愚戆，感激忘身，敢触忌讳，手书具对。夫君臣不密，上有漏言之戒，下有失身之祸。臣敢漏所问，愿寝臣表，无使尽忠之吏受怨奸雠。” |
| | Another special imperial inquiry stated: "The court is deeply anxious, and upon hearing of calamities, we are filled with fear. Every time we consult the ministers and officials, they all remain silent and indifferent to the state's affairs, none daring to offer loyal advice or correct our shortcomings." Because Minister Yong is learned and profound, and diligently serves the public even during his breaks, we have specially inquired secretly. You should now fully express your thoughts, clearly state which political matters are most urgent or secondary, without hesitation or fear of repercussions. Use classical learning to distinguish between right and wrong, seal your response in a cloth pouch, and submit it—do not disclose what you have heard." "Minister Yong kowtowed and reflected: "Your Majesty's holy virtue is truly enlightened, deeply lamenting these changes and anomalies. Your gracious words are sincere and earnest; you have praised my extensive learning and dedication to public service. Such honor is beyond the capacity of a lowly and foolish insect like myself to deserve or match. This is precisely the moment for me to pour out my loyalty with all my life, how could I possibly avoid danger or fear consequences, allowing Your Majesty to remain unaware of these most urgent warnings?" Minister Yong kowtows and accepts the death penalty. I humbly consider that each of these anomalies corresponds to omens—each is a portent of a fallen state. Heaven, regarding the great Han dynasty, continues to show earnest concern without ceasing. The essence of the Red Emperor still supports or has not yet declined. Therefore, strange and ominous changes have repeatedly appeared as warnings to hold us accountable and admonish us." If one heeds these signs and takes action accordingly, then danger can be transformed into safety, and misfortune can become good fortune. Even if the great cosmic order has already shifted, would there not still be warnings sent to inform us?" During the reigns of Duke Ding and Duke Ai of Lu in the Spring and Autumn period, the virtue of the Zhou dynasty had already perished. Therefore, for several decades there were no solar eclipses—this was because Heaven had abandoned them. Now, in our time, these disasters and ominous signs do not appear elsewhere; at most they occur far away near the palace gates, or close by within the government offices. They descend around us, clearly visible, wishing to awaken Your Majesty suddenly and profoundly—this can truly be called an urgent and heartfelt warning." Fortunate is the Son of Heaven for inquiring so deeply; how could I, your subject, dare to withhold my full sincerity in response?" The appearance of a rainbow and the transformation of a chicken are both caused by women interfering in political affairs. Since ascending the throne, there has been no place within the palace where idleness and corruption have not spread. The wet nurse Zhao Ruo holds a position of great power and prestige; when alive, her wealth equals that of the state treasury, and after death, her tomb surpasses even those of imperial ancestors in scale. Her two sons received titles, her brothers held command over prefectures. Following this, Hou Yu, the gate historian of Yongle Men, relied on his position to obstruct the city's defenses, committing great acts of treachery and harm. Thieves of favor and usurpers of power, concealing their crimes in darkness, were only later exposed. Although the officials responsible for justice acted with caution and fear, lowly and unworthy individuals managed to act at will. Matters inevitably accumulate gradually before they take visible form. The gathering of rainbows in the courtyard and the transformation of hens—could these not be examples?" Now, rumors are spreading widely among the people. It is also said that there is a Lady Cheng; observing her influence and reputation, she will become a national threat." One should raise the embankments of caution, clearly define prohibitions and limits, and deeply reflect on Zhao Ruo and Hou Yu as ultimate warnings." Moreover, for those serving within a hundred li of the palace to know about external affairs—this is indeed something that should be thoroughly investigated. How could such things have been heard?" This is why orders were given to ensure stability." Moreover, previous imperial edicts ordered a thorough investigation in order to control the situation, yet officials failed to take action for an extended period. When the Sili Jiaoyue Cen Chu investigated Yan Shi, he merely attached one person to record and teach according to standard procedures, like at Yuzhu. The warning is clear: whether or not they appear in court can be known. Yet instead of addressing the root issue, they transferred responsibility to another province and focused on trivial matters. Commentators suspect that Grand Commandant Zhang Hao was involved in collusion with others, as recommended by Hou Yu. The matter is already murky and cannot be properly examined or resolved by officials outside the court. If such collusion truly exists, failing to punish those nearby will set a bad precedent for dealing with distant cases in the future." Corrupt and crooked officials must be punished accordingly. Guanglu Xun Wei Zhang is particularly greedy and corrupt in his position; among the Nine Ministers, how could such a person be tolerated?" The selection of dozens of provincial governors and magistrates is no longer entirely controlled by the imperial court, but instead includes outsiders—this sets a poor example for all regions." The Son of Heaven's earnest intention is to purify the virtuous and remove corruption, support righteousness while expelling evil; this cannot be achieved merely by ensuring that prefectures and states submit their regular reports." Changshui Jiaoyue Zhao Xuan and Tunqi Jiaoyue Gai Sheng have already achieved sufficient status and wealth. Because of the current disasters, they should take the lead for Your Majesty, urging all ministers to resign early in order to resolve the fault described in the Yizhuan as "the wicked holding positions of power." I humbly observe that Tingwei Guo Xi is a man of deep wisdom and sincerity, a venerable elder of the state. Guanglu 大夫 Qiao Xuan is wise, capable, and upright, possessing the bearing of Shan Fu. The former Grand Commandant Liu Chong heard that someone was usurping his position; he remained loyal and steadfast in defense. Xi Kunsbi was sincere and resolute, and both should serve as chief advisors, frequently consulted by the Son of Heaven." Ministers and high officials are like the limbs of the Son of Heaven. Whether they are capable or not must be carefully assessed; appointments should be made with clear responsibilities, their wise counsel accepted, and their insights sought patiently to fully understand their capabilities. The three ministers merely followed the previous emperor's strategy in protecting the Three Dukes, yet those who died for this were deemed unworthy." At that time, the prime ministers were treated with courtesy and invited to meet for discussions. Because of their words and conduct, they held office for more than ten years. During this period, they still maintained frugality and reverence for classical learning; frivolous individuals were not brought into court, and shallow writings did not come before their eyes. Noble relatives restrained themselves; both inside the court and outside, people were filled with awe and fear, daring not to break laws. This was not merely achieved by the three dukes who had been forced into power through coercion." The meaning of the Chunqiu is: "Use those of high rank to govern those of low rank, keep distant those who are not close, and let the younger respect the elder. These principles form part of the six great reversals. When the steps leading up to the throne increase in height, so does the grandeur of the hall; when the position of the assistant is esteemed, the ruler's dignity increases accordingly." One should not again allow low-ranking officials to be listened to and accepted while carving up high ministers, creating portraits for praise, and encouraging chaos and turmoil. The ministers are in sorrowful fear, anxious about their own safety—this is not the proper way to maintain balance and order." Worry and joy cannot coexist; happiness and sorrow come from different sources. When one fears calamities and takes personal responsibility, one should concentrate with sincerity to contemplate change. Therefore, the Son of Heaven's elaborate techniques in artistry and grand literary compositions such as the Hongdu Fu should be set aside for now." To demonstrate concern and fear. The Shijing says: "Fear the anger of Heaven, dare not indulge in idleness or pleasure." Heaven's warnings are indeed something one must take seriously and never treat lightly. The xiaolian candidates of the prime minister's office are among the highest selections for scholars; they must not be chosen based on empty reputations. One should only examine their authenticity and then promote or demote them accordingly. Recently, however, each time appointments were made without due care, the Three Dukes were severely reprimanded. The xiaolian candidates became mixed in quality, tested merely by literary skills, yet some advanced solely through minor writings and superficial talents. This has caused widespread dissatisfaction among the people, but no one dares to speak out." The ministers still act according to the Son of Heaven's will and intent in order to please him. Secretaries, clerks, and officials in minor posts or long-term positions are all ordered to proceed quickly—none dares defy imperial instructions." As for the prime minister's office, where xiaolian selections have become chaotic and corrupt, this opens the door at lower levels to favoritism and connections, violating the established precedents of enlightened rulers above. This brings no benefit to virtue." I humbly request that Your Majesty firmly accept loyal advice, endure hardship and cut off corrupt practices. Turn your body sideways in earnest effort, deeply contemplate the myriad affairs of state, to respond to Heaven's expectations and guide favorable omens." Your holy dynasty has already set strict self-discipline, leading by example. The ministers and attendants close to the Son of Heaven should also strive together to follow this transformation. People naturally restrain themselves; Heaven's way reduces excess and rewards humility. One who remains high for a long time without danger, or full without overflowing—this is rare." The blessings of the ministers and the warning against feudal lords threatening the sovereign are matters that cannot be ignored. I, Yong, am a foolish and obtuse subject, moved by deep emotion to the point of forgetting my own safety; I dare to touch upon forbidden topics and have personally written this detailed response. When relations between ruler and minister are not confidential, the sovereign above faces the danger of leaked words, while those below risk calamities from losing their integrity. I dare not reveal what has been asked of me; I humbly request that my memorial be set aside, so that loyal officials may not suffer resentment and false accusations from their enemies."
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