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齊景公問晏子任人，對曰：「地不同宜，任之一種，責其俱生，不可得也。人不同能，而任之一事，不可責遍成。責焉無已，智者不能給；求焉無饜，天地不能贍也。」 |
| | Duke Jing of Qi asked Yanzi about appointing officials, and he replied: "The land is not suitable for the same thing; if one kind of plant is assigned to it, and we demand that they all grow, this cannot be achieved." People have different abilities, yet if only one task is assigned to them, we cannot expect everything to succeed. If demands are made without end, even the wise will be unable to meet them; if desires are endless, even heaven and earth cannot provide for them."
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漢哀帝初立，欲匡成帝之政，多所變動。時丞相王嘉上疏曰：「臣聞聖王之功在於得人。孔子曰：『才難，不其然與！』故『繼代立諸侯，象賢也』。雖不能盡賢，天子為擇臣，立命卿以輔之。居是國也，累代尊重，然後士人之眾附焉，是以教化行而理功立。今之郡守重於古諸侯，往者致選賢材，賢材難得，拔擢可用者，或起於囚徒。昔魏尚坐事繫，文帝感馮唐之言，拜雲中太守，匈奴忌之；武帝擢韓安國於徒中，拜為梁內史，骨肉以安；張敞為京兆尹，免，亡命數十日，宣帝徵拜為冀州刺史，卒獲其用：前代非私此三人，貪其材器有益於公家也。孝文帝時，吏居官者或長子孫，以官為氏，倉氏、庾氏則倉庾吏之後也。其二千石長吏亦安官樂職，然後上下無苟且之意。其後稍稍變易，公卿以下轉相促急，又數以改更政事，司隸、部刺史察過悉劾，發揚陰私，吏或居數月而退，送故迎新，交錯道路。中材苟容求全，下材懷危內顧，一切營私者多。二千石益輕賤，吏人慢易之，或至上書章下，眾庶知其易危，小失意則有離叛之心。前山陽亡徒蘇令等縱橫，吏士臨難，莫肯伏節死義，以守相威權素奪也。孝成皇帝悔之，下詔書，二千石不為縱，遣使者賜金，慰厚其意，誠以為國家有急，取辦於二千石，二千石尊重難危，乃能使下。孝宣愛良人吏，有章劾，事留中，會赦一解。故事，尚書希下章，為煩擾百姓，證驗繫理，或死獄中，章文必有『敢告之』字迺下。惟陛下留神擇賢，記善忘過，容忍臣子，勿責以備。二千石、部刺史、三輔縣令有材任職者，人情不能不有過差，宜可闊略，令盡力者有所勸。此方今急務，國家之利也。前蘇令發，欲遣大夫使逐問狀，時見大夫無可使者，召盩厔令尹逢，拜為諫大夫遣之。今諸大夫有材能者甚少，宜先蓄養可成就者，則士赴難不愛其死。臨事倉卒乃求，非所以明朝廷也。」嘉因薦儒者公孫光、滿昌及能吏蕭咸、薛修等，皆故二千石有名稱。天子納而用之。 |
| | When Emperor Ai of Han first ascended the throne, he wished to correct the policies of Emperor Cheng and made many changes. At that time, the prime minister Wang Jia submitted a memorial saying: "I have heard that the achievements of a sage king lie in appointing the right people. Confucius said: 'Talent is rare; isn't this true!' Therefore, "Successive generations establish feudal lords, as an imitation of virtue." Although they may not all be entirely virtuous, the Son of Heaven selects officials for them and appoints high ministers to assist them. Those who hold office in this state, through successive generations being respected and honored, then the multitude of scholars will attach themselves to them; thus moral instruction is carried out and governance achieves success. Nowadays, the magistrates of commanderies are more important than ancient feudal lords. In former times, great care was taken to select virtuous and capable individuals; since such people were hard to find, those who could be used were selected, sometimes even rising from among prisoners. In the past, Wei Shang was imprisoned for an offense; Emperor Wen was moved by Feng Tang's words and appointed him as Tai Shou of Yunzhong, causing the Xiongnu to fear him; Emperor Wu promoted Han Anguo from among convicts and appointed him as Neishi of Liang, thereby ensuring the safety of his kin; Zhang Chang served as Jingzhao Yin, was dismissed and fled for several tens of days. Emperor Xuan summoned him and appointed him as Cishi of Jizhou; ultimately he proved useful: the previous dynasty did not favor these three individuals privately, but valued their talents because they were beneficial to public affairs. During the reign of Emperor Xiaowen, officials in office sometimes passed their positions to their sons and grandsons, using their official posts as family names; thus, surnames such as Cang and Yu were descendants of clerks responsible for granaries. Their senior officials holding posts of two thousand dou also found peace in their positions and took pleasure in their duties; only then did the upper and lower ranks lack any sense of carelessness or negligence. Later, this gradually changed; officials from the Grand Commanders downward pressured one another urgently. Moreover, policies were frequently altered and revised. The Sili Inspectorate and regional Cishi investigated faults thoroughly, exposing private misconduct. Officials sometimes held their posts for only a few months before being replaced; those leaving were sent off while new ones arrived, with processions crossing paths on the roads. Moderate officials merely sought to preserve themselves and remain unscathed; The inferior officials harbored fears within, As a result, many people became preoccupied with personal gain. Officials holding posts of two thousand dou became increasingly undervalued; the clerks treated them with contempt and carelessness. Sometimes, they even submitted memorials directly to the throne; The common people knew that these officials were vulnerable; A minor grievance or disappointment might lead to thoughts of rebellion. Previously, when the escaped convicts Su Ling and others from Shanyang acted recklessly, officials and soldiers faced danger but none were willing to uphold loyalty or die for righteousness; this was because the authority of the governor had long been stripped away. Emperor Xiaocheng regretted this and issued an edict: officials holding posts of two thousand shi would not be considered guilty of negligence; He sent envoys to bestow gold, expressing generous concern, sincerely believing that in times of national crisis, the state relied on these officials. Only when such officials were respected and secure could they effectively govern their subordinates. Emperor Xuan loved virtuous and capable officials; Even if there was an official report of misconduct, the matter would be held in abeyance by the emperor and eventually dismissed with a general pardon. According to established practice, the Shangshu Office rarely referred memorials for investigation in order to avoid disturbing the people. If evidence was required and investigations conducted, some might even die in prison; therefore, a memorial would only be referred if it contained the phrase "gao zhi" ("dare to report this"). May Your Majesty pay close attention to selecting virtuous individuals, remember their good deeds and forget their faults, tolerate your ministers and subjects, and not demand perfection from them. Officials holding posts of two thousand shi, regional Cishi, and county magistrates in the three Fu regions who are capable and competent—human nature cannot avoid minor mistakes; they should be overlooked; This way, those who strive to do their best will have encouragement. This is an urgent matter for the present time and in the interest of the state. Earlier, Su Ling rebelled; The court wanted to send an official to investigate the situation, but at that time there were no suitable officials available; They summoned Yin Feng, the county magistrate of Zhouzhi, appointed him as Jian Daifu, and sent him on the mission. Nowadays, there are very few officials among the Daifu ranks who possess talent and capability; it is advisable to first cultivate those with potential for development. Only then will scholars rush to face danger without fearing death. To seek such individuals only in times of sudden crisis is not the way to uphold the dignity of the imperial court." Jia therefore recommended the Confucian scholar Gongsun Guang, Man Chang, and capable officials Xiao Yan and Xue Xiu, all of whom had previously held posts of two thousand shi and were well known for their reputations. The Son of Heaven accepted and appointed them.
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後漢光武時，陳事者多言：「郡國貢舉，率非功次，故守職益懈，而吏事寖疏。咎在州郡。」有詔下公卿朝臣議。韋彪上議：「夫國以簡賢為務，賢以孝行為首。孔子曰：『事親孝，故忠可移於君。』是以求忠臣必於孝子之門。夫人才行少能相兼，是以孟公綽優於趙、魏老，不可以為滕、薛大夫。忠孝之人，持心近厚；鍛鍊之吏，持心近薄。三代之所以直道而行也。士宜以才行為先，不可純以閥閱。然其要歸，在於選二千石，二千石賢，則貢舉皆得其人矣。」帝深納之。 |
| | During the reign of Emperor Guangwu of the Later Han, many who submitted memorials stated: "The nominations by commanderies and states were mostly not based on merit or seniority; therefore, officials became increasingly lax in their duties, and administrative affairs gradually deteriorated. The fault lies with the state and commandery authorities." An imperial edict was issued, summoning the Grand Commanders and court ministers to deliberate. Wei Biao submitted his opinion: "A state must prioritize selecting virtuous individuals, and among virtues, filial piety and moral conduct are the most important. Confucius said: "One who is filial to his parents can transfer that loyalty into devotion to the ruler." Therefore, loyal ministers must be sought among those known for their filial piety. Talents and conduct rarely coexist in one person; therefore, Meng Gongchuo was superior to Zhao and Wei Lao, yet he could not serve as a Daifu of Teng or Xue. Those who are loyal and filial have hearts inclined toward sincerity; Officials trained in harsh methods tend to be heartless. This is why the Three Dynasties were able to govern with straightforward and upright conduct. Scholars should be selected primarily based on talent and virtue, not solely according to family status or lineage. However, the key lies in selecting officials holding posts of two thousand shihou; if these officials are virtuous, then those nominated for office will all be suitable individuals." The emperor deeply accepted his advice.
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張衡上疏曰：「古者取士，諸侯歲貢。孝武之代，郡舉孝廉，又有賢良文學之選，於是名臣皆出，文武並興。漢之得人，數路而已。夫書畫辭賦，才之小者，匡國理政，未有其能。陛下即位之初，先訪經術，聽政餘日，觀省篇章，聊以游意，當代博弈，非以教化取士之本。而諸生競利，作者鼎沸，其高者頗引經訓風喻之言，下則連偶俗語，有類俳優，或竊成文，虛冒名氏。臣每受詔於盛化門差次錄第，其未及者，亦復隨輩皆見拜擢。既加之恩，難復收改，但守俸祿，於義已加，不可復使理人及仕州郡。昔孝宣會諸儒於石渠，章帝集學士於白虎，通經釋義，其事優大，文武之道，所宜從之。若乃小能小善，雖有可觀，孔子以為『致遠則泥』，君子故當志其大者遠者也。」 |
| | Zhang Heng submitted a memorial stating: "In ancient times, the selection of scholars was conducted by feudal lords making annual tributes. During the reign of Emperor Wu, commanderies recommended filial and upright individuals, as well as virtuous scholars with literary talent. At that time, famous ministers emerged, and both civil and military affairs flourished together. The Han dynasty's success in appointing capable individuals was achieved through several channels alone. Calligraphy, painting, and literary composition are minor talents; they lack the ability to correct state affairs or manage governance. When Your Majesty first ascended the throne, you first inquired about Confucian classics. On days when state affairs were less pressing, you reviewed literary works merely for leisure and entertainment, akin to playing games; this was not the fundamental way of moral instruction or selecting scholars. Yet, the scholars competed for profit; literary production was in a state of uproar. The better ones occasionally quoted Confucian teachings and moral sayings, while the inferior ones merely strung together common phrases, resembling jesters or entertainers. Some even plagiarized existing works and falsely claimed authorship under false names. I have often received imperial orders at the Shenghua Gate to rank and select candidates; those who were not yet selected also followed their peers in receiving appointments. Once such favors have been bestowed, it is difficult to rescind or alter them. These individuals merely receive their salaries; in terms of moral obligation, they already hold official status and should not be allowed to govern people or serve in state or commandery offices again. In the past, Emperor Xuan convened Confucian scholars at Shiqiu; Emperor Zhang gathered learned men at Baihu. They expounded and interpreted the classics—these were great endeavors. The way of civil and military governance should follow such examples. If one possesses only minor abilities or virtues, even if they appear commendable, Confucius considered such people "mired when attempting to achieve great things." Therefore, a true gentleman should always set his sights on lofty and far-reaching goals."
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魏文帝時詔曰：「選舉莫取有名。名如畫地作餅，不可啖也。」吏部尚書盧毓對曰：「名不足以致異人，而可以得常士。常士畏教慕善，然後有名。」其後士人多務進趨，廉遜道闕。時劉寔乃著崇讓論以矯之，其辭曰： |
| | During the reign of Emperor Wen of Wei, an imperial edict stated: "In selecting officials, do not choose those who are merely famous. A reputation is like drawing a cake on the ground—it cannot be eaten." The Minister of Personnel Lu Yu replied: "Reputation alone is insufficient to identify extraordinary individuals, but it can help select ordinary capable men. Ordinary capable men fear discipline and admire virtue; only then do they earn a reputation." Afterward, many scholars became overly ambitious in seeking advancement, and the virtues of integrity and humility declined. At that time, Liu Shi wrote a treatise titled Chongrang Lun to correct this trend; its text stated:
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古之聖王之化天下，所以貴讓者，欲以出賢才，息爭競也。夫人情莫不皆欲己之賢，故勸令讓賢以自明賢，豈假讓不賢哉！故讓道興，賢能之人不求而自出矣，至公之舉自立矣，百官之副亦先具矣。一官闕，擇眾官所讓最多者而用之，審之道也。在朝之士相讓於上，草廬之人咸皆化之，推能讓賢之風從此生矣。為一國所讓，則一國士也；天下所共推，則天下士也。推讓之風行，則賢與不肖殊矣。此道之行，在上者無所用其心，因成清議，隨之而已。賢人相讓於朝，大才之人恒在大官，小人不爭於野，天下無事矣。以賢才化無事，至道興矣。已仰其成，復何與焉！孔子曰，能以禮讓為國乎，則不難也。 |
| | The sage kings of ancient times governed the world by valuing yielding and courtesy, in order to promote virtuous talent and suppress contention. Human nature is such that everyone desires to be seen as virtuous; therefore, encouraging people to yield to the truly virtuous serves to demonstrate their own virtue. How could yielding to an unvirtuous person achieve this! Therefore, when the practice of yielding flourishes, virtuous and capable individuals emerge without seeking recognition; impartial appointments naturally arise, and competent officials for all government posts are already prepared. When a position becomes vacant, select the person who has received the most recommendations from other officials—this is a thorough and just method. If officials in court recommend each other above, those living in humble dwellings will all be influenced; thus a trend of promoting ability and yielding to virtue is born. To be recommended by the whole country means one is a scholar of the entire nation; If universally endorsed by all under heaven, then one is indeed a scholar for all under heaven. When the custom of recommendation and yielding becomes widespread, the distinction between virtuous individuals and those lacking virtue will become clear. The implementation of this principle requires those in power to use no personal effort; they merely allow the natural formation of public opinion and follow it accordingly. When virtuous men recommend each other in court, the most capable individuals will always hold high offices; when petty people do not compete for positions among commoners, peace and stability prevail throughout the world. To achieve a state of affairs where capable individuals bring about peace is to realize the highest principle of governance. If one merely admires their achievements, what further involvement is needed! Confucius said: "To govern a state by means of propriety and yielding is not difficult."
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在朝之人不務相讓久矣，天下化之。自魏代以來，登進辟命之士，及縣在職之吏，臨見授敘，雖自辭不能，終莫肯讓有勝己者。夫推讓之風息，爭競之心生。孔子曰，上興讓則下不爭也。議者僉然言，代少高名之才，朝廷不有大才之人可以為大官者。山澤人小官吏亦復云，朝廷之士雖大官名德，皆不及往時人也。余以為此二言皆失之矣。非時獨乏賢也，時不貴讓。一人有先眾之稱，毀必隨之，名不得成使之然也。雖令稷、契復存，亦不復能全其名矣。能否混雜，優劣不分，士無素定之價，官職有闕，主選之吏不知所用，但按官次而舉之。同才之人先用者，非勢家之子，則必為有勢者之所念也。非能獨賢，因其先用之資而復遷之無已，不勝其任之病發矣。 |
| | For a long time, those in office have neglected the practice of mutual yielding; as a result, society has been influenced by this. Since the Wei dynasty, scholars recommended for official appointments and county officials currently in office, when facing promotion or assignment, even if they claimed inability to accept, ultimately no one was willing to yield their position to someone more capable than themselves. When the custom of mutual recommendation and yielding declines, a spirit of contention arises. Confucius said: "If those above promote yielding, then those below will not contend." Commentators unanimously claimed that the dynasty lacked individuals of high virtue and talent, and that there were no exceptionally capable people in court who could hold important official positions. Even minor officials from remote regions echoed this sentiment, saying that although the scholars in court held high positions and reputations for virtue, they were all inferior to those of previous times. I believe both these statements are mistaken. It is not that the times alone lack virtue, but rather that the times do not value yielding. When one person gains a reputation for surpassing others, criticism inevitably follows; this is because such circumstances prevent the cultivation of true fame. Even if Ji and Che were to exist in our time, they would no longer be able to preserve their reputations completely. Capable and incapable individuals are mixed together, with no distinction between the superior and inferior. Scholars have no fixed reputation; when official positions become vacant, those responsible for selection do not know whom to appoint, so they merely follow rank order in making appointments. Among equally capable individuals, those promoted first are either the sons of powerful families or people favored by those in power. They are not necessarily uniquely virtuous; rather, they continue to be promoted without end due to their initial advantage. Eventually, the problem of being unable to fulfill their duties becomes evident.
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所以見用不息者，由讓道廢，因資用人之有失久矣。故自漢、魏以來，時開大舉，令眾官各舉所知，唯才所任，不限階次，如此者甚數矣。其所舉必有當者，不聞時有擢用，不知何誰最賢故也。所舉必有不當者，而罪不加，不知何誰最不肖也。所以不可得知，由當時之人莫肯相推，賢愚之名不別，令其如此。舉者知在上者察不能審，故敢漫舉而進之。或舉所賢，因及所念，一頓而至，人數猥多，言所舉賢，加之高狀，相似如一，難得而分矣。雖舉者不能盡忠之罪，亦由上開聽察之路濫，令其爾也。才高守道之士日退，馳走於有勢之門日多矣。雖國有典刑，弗能禁矣。 |
| | The reason why appointments continue without restraint is that the practice of yielding has been abandoned, and for a long time there have been repeated errors in appointing people based on connections rather than merit. Therefore, since the Han and Wei dynasties, there have been many instances when major appointments were initiated, ordering all officials to recommend those they knew, appointing individuals solely based on their abilities without regard for rank or seniority; such measures occurred frequently. Among those recommended, there were certainly suitable candidates, yet no one ever heard of them being promoted; this was because it was unknown who among them was the most virtuous. Among those recommended, there were also certainly unsuitable candidates, yet no punishment was imposed; this was because it remained unknown who among them was most unworthy. The reason such distinctions cannot be made is that at the time, no one was willing to recommend others; thus, reputations of virtue and ignorance remained indistinct, leading to this situation. Those making recommendations knew that those in power were unable to carefully examine the candidates, so they dared to make haphazard nominations and submit them. Sometimes, those recommending virtuous individuals also included people they favored; all were submitted together in one batch. The number of names was excessive, and descriptions of the recommended candidates were exaggerated with lofty praise, making them appear nearly identical and difficult to distinguish. Although those recommending may not be entirely free of guilt for failing to act with loyalty, it is also due to the upper authorities having opened a path for careless and excessive scrutiny, leading to such outcomes. Scholars of high talent who adhere to the Way are increasingly marginalized, while more and more people rush about seeking favor at the doors of those in power. Although the state has established laws and punishments, it cannot prevent this trend.
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夫讓不興之弊，非徒賢人在下位，不得時進也，國之良臣荷重任者，亦將以漸受罪退矣。何以知其然也？孔子以為顏氏之子不貳過耳，明非聖人皆有過。寵貴之地，欲之者多矣，惡賢能塞其路，過而毀之者亦多矣。夫謗毀之生，非徒空設，必因人之微過而甚之者也。毀謗之言數聞，在上者雖欲弗納，不能不杖所聞，因事之來而微察之，察之無已，其驗至矣。得其驗，安得不理其罪。若知而縱之，主威日衰，令之不行，自此始矣。知而皆理之，受罪退者稍多，大臣有不自固之心。夫賢才不進，貴臣日疏，此有國者之深憂也。 |
| | The harm caused by the decline of yielding is not merely that virtuous individuals in low positions cannot be promoted at the right time, but also that capable ministers bearing important responsibilities will gradually fall into disgrace and be removed from office. How do I know this to be true? Confucius believed that the son of Yan Shi did not repeat his mistakes, which clearly indicates that even those who are not sages make errors. Positions of favor and power attract many desires; the wicked and unvirtuous resent capable individuals who block their path, and thus there are many who criticize them for their mistakes. Slander and defamation do not arise in vain; they must be based on some minor faults of a person, which are then exaggerated. Frequent rumors of defamation reach the ears of those in power; even if they wish not to accept them, they cannot help but rely on what they hear. As events unfold, they conduct subtle investigations without end, and eventually, evidence will emerge. Once the evidence is obtained, how could one possibly avoid punishing them? If those in power know of the wrongdoing and yet allow it to continue, their authority will gradually weaken, and orders will no longer be followed—this is where such decline begins. If those in power punish all known wrongdoers, the number of people who suffer punishment and are removed from office will gradually increase, leading high-ranking ministers to develop doubts about their own security. The failure to promote capable individuals and the growing estrangement of esteemed ministers are profound concerns for those who rule a state.
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竊以為改此俗甚易耳。何以知之？夫一時在官之人，雖雜有凡猥之才，其中賢明者亦多矣，豈可謂皆不知讓賢為貴邪！直以其時皆不讓，習以成俗，故遂不為耳。人臣初除，皆通表上聞，名之謝章，所由來尚矣。原謝章之本意，欲進賢能以謝國恩也。昔舜以禹為司空，禹拜稽首，讓於稷、契及咎繇；使益為虞官，讓於熊、羆；使伯夷典三禮，讓於夔龍：唐虞之時，眾官初除，莫不皆讓也。謝章之義，蓋取於此。書記之者，欲以永代作則。季代所用，不能讓賢，虛謝見用之恩而已。相承不變，習俗之失也。 |
| | I secretly believe that changing this custom is very easy. How do I know? At any given time, among those holding office, although there may be some of mediocre or low ability, there are also many virtuous and wise individuals. How can it be said that none of them know the value of yielding to the worthy! It is simply because at that time, no one practiced yielding; this became a habit and eventually formed a custom, so people ceased to do it. When officials are first appointed, they all submit memorials to the throne as a formality; this is known as the "xi zhang" (memorial of thanks), and its origin dates back long ago. Originally, the intention behind the memorial of thanks was to recommend virtuous and capable individuals as a way of repaying the nation's favor. In ancient times, when Shun appointed Yu as Sikong (Minister of Works), Yu bowed and kowtowed, yielding the position to Ji, Che, and Youyao; he assigned Yi as head of the Yuguan (Ministry of Rites), but yielded the post to Xiong and Pi; he assigned Boyi as head of the Three Rites, but yielded to Kuilong. During the Tang and Yu dynasties, whenever officials were first appointed, all would yield in this manner. The meaning of the memorial of thanks is derived from this practice. Those who recorded these events wished to establish a model for all future generations. In later dynasties, those in power failed to yield to the worthy; they merely offered empty expressions of gratitude for their appointments. This practice was passed down without change—it is a failure rooted in custom and habit.
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夫敘用之官得通章表者，其讓賢推能，乃通其章；其不能有所讓，徒費簡紙者，皆絕不通。人臣初除，各思推賢能而讓之矣，讓文付主者掌之。三司有闕，擇三司所讓最多者而用之。此為一公闕，三公已先選之矣。且主選之吏，不必任公而選三公，不如令三公自共選一公為詳也。四征闕，擇四征所讓最多者而用之。此為一征闕，四征已先選之矣，必詳於停闕而令主者選四征也。尚書闕，擇尚書所讓最多者而用之。此為令諸尚書共選一尚書，詳於臨闕令主者選八尚書也。郡守闕，擇眾郡所讓最多者而用之，詳於任主者，此為令百郡守共選一郡守也。 |
| | When an official appointed to office submits a memorial, if they yield the position to a more virtuous or capable individual, their memorial is accepted; those who are unable to recommend anyone and merely waste paper with empty words have all been rejected. When officials are first appointed, each will think to recommend a virtuous and capable person and yield the position; these recommendations should be submitted to those in charge for review. When there is a vacancy among the Three Boards, select the individual who has been recommended most frequently by others and appoint them to the position. This would be one public vacancy; the Three Dukes have already selected among themselves beforehand. Moreover, those responsible for appointments need not personally select the Three Dukes; it would be better to let the three existing dukes jointly choose one among themselves as a more thorough process. When there is a vacancy for the Four Marshals, select the individual recommended most frequently by them and appoint that person to the position. This would be one vacancy for a Marshal; the Four Marshals have already selected among themselves in advance. It is certainly more thorough to suspend the vacancy and let those in charge select from among the four marshals. When there is a vacancy for a Shangshu (Minister), select the person most frequently recommended by the current Shangshus and appoint them. This means letting all the current Shangshu ministers jointly select one new minister, which is more thorough than waiting until a vacancy occurs and then having those in charge choose from among eight candidates. When there is a vacancy for an official in charge of a commandery, select the person most frequently recommended among all commanderies and appoint them; this method is more thorough than leaving it to those responsible. It means letting the hundred commandery governors jointly choose one new governor.
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夫以眾官百郡之讓，與主者共相比，不可同歲而論也。賢愚皆讓，百姓耳目盡為國耳目。夫人情爭則欲毀己所不知，讓則競推於勝己。故代爭則毀譽交錯，優劣不分，難得而讓也。夫貴讓則賢智明出，能否之美歷歷相次，不可得亂也。當此時也，能退身修己者，讓之者多矣。雖賢智欲守貧賤，不可得也。馳騖進取而欲人見讓，猶卻行而求前也。夫如此，愚智咸知進身求通，非修之於己則無由進矣。遊外求者，於此相隨而歸矣。浮聲虛論，不禁而自止矣。人無所用其心，任眾人議，而天下自化。讓可以致此，豈可不務之哉！ |
| | Comparing the collective recommendations from a hundred officials and commanderies with those made by individuals in charge, they cannot be considered equal. Both virtuous and unvirtuous people make recommendations; the ears and eyes of the common people become those of the state itself. Human nature is such that in contention, one seeks to defame what they do not understand; but when yielding prevails, people compete to recommend those more capable than themselves. Therefore, in times of contention, praise and defamation become intertwined; the superior and inferior cannot be distinguished, making it difficult to achieve yielding. Valuing yielding brings forth clearly defined virtue and wisdom; the distinction between capable and incapable individuals becomes evident in order, and cannot be confused. At such a time, those who can step back to cultivate themselves will receive many recommendations from others. Even if virtuous and wise people wish to remain poor and lowly, they cannot do so. To rush forward in pursuit of advancement while hoping others will recommend you is like walking backward yet wishing to move ahead. In such a situation, both the wise and the foolish understand that they must strive for advancement; without self-cultivation, there is no way to move forward. Those who seek advancement through external means will naturally return to the right path as a result of this. Empty talk and false reputations will cease on their own without needing to be prohibited. When people need not exert personal effort, but simply follow the opinions of the public, society will naturally transform and improve on its own. Yielding can lead to this state of affairs; how then could one not strive for it!
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晉始平王文學李重又以為等級繁多，又外官輕而內官重，使風俗大弊，宜釐改，重外選，簡階級，使官久。議曰：「古之聖王，建官垂制，所以體國經野。自帝王以下，代有增損：舜命九官，周分六職，秦采古制，漢仍秦舊，倚丞相，任九卿。雖置五曹尚書令僕射之職，始於掌封奏以宣外內，事任尚輕，而郡守牧人之官重，故漢宣稱『所與為理唯良二千石』，其有殊政者，或賜爵進秩，諒得為理大體，所以遠比三代也。及於東京，尚書雖漸優重，然令、僕出為郡守，鍾離意、黃香、胡廣是也；郡守入為三公，虞延、第五倫、桓虞、鮑昱是也。近自魏朝名守杜畿、滿寵、田國讓、胡質等，居郡或十餘年，或二十年，或加秩假節而不去郡，此亦古人『苟善其事，雖沒代不徙官』之義也。漢魏以來，內官之貴，於今最崇，而百官等級遂多，遷補轉徙如流，能否無以著，黜陟不得彰，此為理之大弊也。夫階級繁多而冀官久，官不久而冀理功成，不可得也。虞書云：『三考黜陟幽明。』周官，三年大計群吏之理，而行其誅賞。漢法，官人或不真秩。魏初，用輕資以先試守。臣以為今宜大并群官等級，使同班者不得復稍遷；又簡法外議罪之制，明試守左遷之例，則官人之理盡，士必量能而受爵矣。居職者日久，則政績可考，人心自定，務求諸己也。」帝雖善之，竟不能行。 |
| | Li Chongyou, a literary official of Prince Shiping of Jin, believed that the system had become overly complex with too many ranks. Moreover, he thought that local officials were undervalued while central officials were overvalued, which greatly corrupted social customs. He therefore proposed reforms: to place greater emphasis on selecting local officials, simplify the rank structure, and extend the tenure of officeholders. The commentary said: "Ancient sage kings established official positions and set systems to regulate the state and manage the regions. From emperors down, each dynasty made its own additions and modifications: Shun appointed nine officials; the Zhou divided responsibilities into six departments; the Qin adopted ancient systems; the Han followed the Qin's precedent, relying on the Chancellor and entrusting duties to the Nine Ministers. Although the positions of Shangshu Ling and Puye, overseeing five departments, were established to handle sealed memorials and communicate between central and local authorities, their responsibilities remained relatively light. In contrast, commandery governors who managed people held significant authority; thus Emperor Xuan of Han declared, "The only officials I rely on for governance are the virtuous You Erqianshi (commandery governors)." Those with outstanding achievements were sometimes granted titles or promoted in rank—this was indeed a sound approach to governance and reflected a broad understanding of state affairs. For this reason, it could be compared favorably to the Three Dynasties. By the time of the Eastern Capital (i.e., the Later Han dynasty), although the Shangshu position gradually gained more prestige, officials such as Ling and Pu were still frequently transferred to serve as commandery governors; Zhongli Yi, Huang Xiang, and Hu Guang are examples of this. Commandery governors were also promoted to the rank of Three Dukes upon returning to court; Yu Yan, Diwu Lun, Huan Yu, and Bao Yu are examples. Recently, during the Wei dynasty, famous commandery governors included Du Ji, Man Chong, Tian Guorang, such as Hu Zhi, who served in their commanderies for more than ten or even twenty years, and some were granted higher ranks and temporary authority without leaving their posts. This also reflects the ancient principle that "if one is good at his duties, he should not be transferred from office even across generations." Since the Han and Wei dynasties began, the prestige of central officials has reached its peak in our time; as a result, the number of official ranks has multiplied. Promotions, appointments, and transfers have become fluid like flowing water. The distinction between capable and incapable officials cannot be clearly established, and rewards or punishments for their performance remain unclear—this is a major flaw in governance. With too many ranks and the hope that officials will serve for long periods, yet with short tenures and the expectation of achieving effective governance—this is impossible to attain. The Shangshu (Book of Documents) says: "After three assessments, officials will be promoted or demoted based on their virtue and darkness." The Zhouli (Rites of Zhou) states that after three years, a major evaluation of all officials' governance would be conducted, and punishments or rewards would then be carried out accordingly. Under Han law, some officials did not hold their official ranks permanently. At the beginning of the Wei dynasty, individuals with lower status were first appointed as provisional commandery governors for trial purposes. I believe that today we should greatly consolidate the ranks of officials, so that those at the same rank cannot be gradually promoted further; we should also simplify the legal system for determining punishments outside of formal statutes, and clearly establish examples of provisional appointments and demotions based on performance. In this way, governance through officials will be complete, and scholars will receive titles according to their abilities. Those who hold office for a long time can have their administrative achievements assessed, and public opinion will naturally stabilize; this encourages officials to focus on self-improvement," he said. Although the emperor approved of these ideas, they were ultimately not implemented.
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齊左僕射王儉請解領選，謂褚彥回曰：「選曹之始，近自漢末。今若反古，使州郡貢計，三府辟士，與眾共之，猶賢一人之意。古者選眾，今則不然，奇才絕智所以見遺於草澤也。」彥回曰：「誠如卿言。但行之已久，卒難為改也。」 |
| | Zu Puye Wang Jian requested to resign from his concurrent role in the selection of officials. He said to Chu Yanhui: "The system for selecting officials began recently, since the end of the Han dynasty. If we now return to ancient practices and allow states and commanderies to recommend talents, with the Three Bureaus appointing scholars, sharing this responsibility among many people—this still reflects the intention of valuing one virtuous individual. In ancient times, officials were selected from a broad pool; today it is not the case, which is why extraordinary talents and exceptional wisdom are often overlooked in obscurity." Yanhui said: "You speak truly. But it has been practiced for so long that it is suddenly difficult to change."
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梁尚書左僕射沈約論曰：「漢末喪亂，魏武始創，軍中倉卒，權立九品。蓋以論人才優劣，非謂代族高卑。因此相沿，遂為成法。自魏至晉，莫之能改。州都、郡正，以才品人，而舉代人才，升降蓋寡，徒以憑籍代資，用相凌駕。都正俗士，斟酌時宜，品目少多，隨事俯仰，劉毅所云『下品無高門，上品無賤族』也。歲月遷訛，斯風漸篤，凡厥衣冠，莫非二品，自此以還，遂成卑庶。周漢之道，以智役愚，臺隸參差，用成等級。魏晉以來，以貴役賤，士庶之科，較然有辨。夫人君南面，九重奧絕，陪奉朝夕，義隔卿士，階闥之任，宜有司存。」 |
| | Shen Yue, the Left Puye of the Shangshu Department in the Liang dynasty, commented: "At the end of the Han dynasty, there was chaos and disorder. Wei Wu first initiated a system; in the urgency of military affairs, he temporarily established the Nine Ranks. This was intended to assess the superiority or inferiority of talents, not to indicate the high or low status of clans. Because of this, it became customary and eventually established as an official system. From the Wei to the Jin dynasties, no one was able to change it. State and commandery officials assessed people based on their talents, yet the selection of talents from different generations changed little. Instead, it became a matter of relying on family background to dominate over others. The state and commandery officials, being ordinary men of the world, adjusted their evaluations according to circumstances. The number of ranks was increased or decreased at will, depending on convenience—this is what Liu Yi referred to when he said, "There are no high-ranking families in the lower ranks, nor low-status clans in the upper ranks." Over time and through successive generations, this practice became firmly established. All families of the gentry were considered at least second rank; from then on, those below were regarded as commoners or lowly people. The way of the Zhou and Han dynasties was to use the wise to govern the foolish, with officials at different levels creating a hierarchy. Since the Wei and Jin dynasties, the noble have governed the lowly; distinctions between scholars and commoners became clearly defined. The Son of Heaven, seated in the southern court, is secluded behind nine layers of palace walls. Those who accompany him day and night are separated from high-ranking officials by ritual propriety; therefore, the responsibilities of ranks and positions should be properly managed by designated officials," he said.
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武帝天監中，約又上疏曰：「頃自漢代，本無士庶之別，自非仕宦，不至京師，罷公卿牧守，並還鄉里，小人瞻仰，以成風俗。且黌校棋布，傳經授業，學優而仕，始自鄉邑，本於小吏幹佐，方至文學功曹，積以歲月，乃得察舉。人才秀異，始為公府所辟，遷為牧守，入作台司。漢之得人，於斯為盛。今之士人，並聚京邑，其有守土不遷，非直愚賤。且當今士子繁多，略以萬計，常患官少才多，無地以處。秀才自別是一種任官，非若漢代取人之例也。假使秀才對五問可稱，孝廉答一策能過，此乃雕蟲小道，非關理功得失。以此求才，徒虛語耳。」 |
| | During the Tianjian period of Emperor Wu, Shen Yue again submitted a memorial stating: "In recent times since the Han dynasty, there originally was no distinction between scholars and commoners. Unless one held an official post, they would not come to the capital; when officials such as ministers and governors retired, they all returned to their hometowns. The people looked up to them, thus forming customs and traditions. Moreover, schools were widely established; classics were transmitted and teachings passed on. Those who excelled in learning would enter officialdom, beginning from their hometowns, starting as minor clerks or assistants, then advancing to positions such as Literati Officers (Wenxue) or Secretaries of Merit (Gongcao). Over many years, they could eventually be recommended for appointment. Outstanding talents would first be appointed by the offices of high officials; then promoted to become governors or commandery magistrates, and later enter central government as senior officials. The Han dynasty's success in selecting capable individuals was most evident during this period. Nowadays, scholars all gather in the capital; those who remain in their native regions without moving are not merely foolish or lowly. Moreover, there are now a great many scholars, numbering roughly in the tens of thousands; we often worry that official positions are few while talents are abundant, leaving no place to accommodate them. The appointment of Xiucai (Outstanding Talent) is a separate category; it does not follow the Han dynasty's example for selecting officials. Even if a Xiucai candidate answers five questions well, or a Xiaolian candidate passes with one response, this is merely a minor skill like carving insects; it has nothing to do with the success or failure of governance. To seek talent in this way is just empty talk," he said.
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鴻臚卿裴子野又論曰：「書云『貴貴』，為其近於君也。天下無生而貴者，是故道義可尊，無擇負販；苟非其人，何取代族。周衰禮壞，政出臣下，卿士大夫自相繼及，非夫嗣嫡，猶等家臣。且徒步匹夫，見禮侯伯，軾閭擁篲，無絕於時。其後四方豪勢之家，門客千數，卑身折節，比食同袍，雖相傾倚，亦成風俗。迄於二漢，尊儒重道，朝廷州里，學行是先，雖名公子孫，還齊布衣之士，士庶雖分，而無華素之隔。有晉以來，其流稍改，草澤高士，猶廁清塗，降及季年，專稱閥閱。自是三公之子，傲九棘之家，黃散之孫，蔑令長之室，轉相驕矜，互爭銖兩，所論必門戶，所議莫賢能。苟且之俗成，傲慢之禍作，非所以敦弘退讓，勵德興化之道也。」宋明帝聰博，好文史，才思朗捷，省讀書奏，號七行俱下。每國有禎祥及行幸讌集，輒陳詩展義，且以命朝臣。其戎士武夫，則託請不暇，困於課限，或買以應詔焉。於是天下向風，人自藻飾，雕蟲之藝，盛於時矣。又論曰：「古者四始六義，總而為詩。既形四方之風，且彰君子之志，勸美懲惡，王化本焉。而後之作者，思存枝葉，繁華蘊藻，用以自通。若夫徘惻芳芬，楚騷為之祖；靡漫容與，相如扣其音。由是隨聲逐響之儔，棄指歸而無執，賦歌詩頌，百揆五車。蔡邕等之俳優，楊雄悔為童子，聖人不作，雅鄭誰分。其五言為詩家，則蘇、李自出，曹、劉偉其風力，潘、陸固其枝柯，爰及江左，稱彼顏、謝，箴繡鞶帨，無取廟堂。宋初迄於元嘉，多為經史；大明之代，實好斯文。高才逸韻，頗謝前哲，波流同尚，滋有篤焉。自是閭閻少年，貴游總角，罔不擯落六藝，吟詠情性。學者以博依為急務，謂章句為『專魯』，淫文破典，斐爾為曹；無被於管絃，非止乎禮義，深心主卉木，遠致極風雲，其興浮，其志弱，巧而不要，隱而不深，討其宗途，亦有宋之遺風也。若季子聆音，則非興國；鯉也趨室，必有不敦。荀卿有言：『亂代之徵，文章匿綵。』而斯豈近之乎？」 |
| | Pei Ziyue, the Honglu Qing, further commented: "The Book of Documents says 'honor the noble,' because they are close to the ruler. There is no one in the world who is born noble; therefore, those who uphold virtue and righteousness are worthy of respect, regardless of whether they carry burdens or peddle wares. If a person does not possess such qualities, how can he replace noble families? When the Zhou dynasty declined and rites collapsed, power came from ministers. Ministers and high officials succeeded each other in office; even if they were not legitimate heirs or descendants of noble families, they ranked as household retainers. Moreover, common men on foot could be treated with the courtesy normally reserved for marquises and viscounts; gatekeepers holding brooms were not excluded from such occasions. Later, powerful families in all directions employed thousands of retainers; these men humbled themselves and compromised their dignity to share meals as equals. Although they relied on or competed with each other, this became a prevailing custom. By the time of the two Han dynasties, Confucianism and the Way were highly respected; in both the imperial court and local communities, learning and moral conduct took precedence. Even descendants of noble families stood on equal footing with common scholars. Although distinctions between scholars and commoners existed, there was no rigid separation based on wealth or social status. Since the Jin dynasty, this trend gradually changed; outstanding men from humble backgrounds could still enter officialdom. However, by later years of the dynasty, appointments became dominated solely by family lineage and status. From then on, the sons of the Three Dukes looked down upon families of lesser officials; grandchildren of low-ranking officials despised those in positions like magistrates. They took turns showing arrogance and pride, competing over trivial distinctions. What they discussed was always family status, never merit or virtue. This perfunctory and complacent custom took root, and the disaster of arrogance arose. This is not in line with the way to promote humility, encourage virtue, or foster moral transformation," he said. Emperor Ming of the Song dynasty was intelligent and erudite, fond of literature and history. He had a sharp mind and quick comprehension; when he read memorials or books, he could grasp seven lines at once. Whenever the state experienced auspicious omens or held banquets and gatherings, he would often compose poetry to express meaning, and also assigned court officials to do so. As for soldiers and warriors, they were too busy with their duties or requests to compose poetry themselves; constrained by deadlines, some even bought poems to fulfill imperial orders. Thus, the people throughout the land followed this trend, each embellishing themselves with literary skills; the art of poetry and prose flourished in that era. He also commented: "In ancient times, the 'Four Beginnings' and 'Six Meanings' were summarized as poetry. It not only reflected customs in all directions, but also expressed the aspirations of gentlemen; it encouraged virtue and punished evil, forming the foundation of royal moral influence. Later writers, however, focused on embellishment, using elaborate diction and ornate language to promote their own advancement. As for the graceful and fragrant style of melancholy poetry, it took Qu Yuan's Sao as its origin; Luxurious and flowing in style, Sima Xiangru captured its tone. Thus, those who merely followed the sound and echo abandoned their original purpose without conviction; composing songs, poems, and eulogies became a pursuit for many, with scholars burdened by vast collections of writings. Cai Yong and others were like actors in a play; Yang Xion regretted having been a mere child. With no sage to arise, who could distinguish between refined and vulgar works? As for five-character poetry, Su Wu and Li Bai were pioneers; Cao Pi and Liu Zhen infused it with vigor. Pan Yue and Lu Ji developed its branches and twigs. By the time of the southern dynasties in Jiangzuo, Yan Yanzhi and Xie Lingyun became prominent. However, their works—like embroidered sashes and ornaments—were not suitable for serious court affairs. From the beginning of the Song dynasty to the Yuanjia period, much was devoted to classics and history; The Da Ming era truly cherished such literary pursuits. Outstanding talents and refined styles were indeed comparable to those of previous sages; as the trend spread, it became deeply rooted. From then on, young men from common families and privileged youths all abandoned the Six Arts in favor of composing poetry to express their emotions. Scholars regarded elaborate literary skills as the most urgent pursuit, regarding mastery of classical texts and interpretations as "specializing in Lu" (a derogatory term). Obscene writings destroyed traditional canons, while ornate compositions became fashionable. Their works did not touch the essence of music and stringed instruments, nor were they grounded in propriety and righteousness. Their minds dwelled on flowers and trees, their aspirations reached only to clouds and winds. Their enthusiasm was superficial; their wills weak. They were clever but lacked substance, subtle yet shallow. Tracing back to its origins, this style reflected the lingering influence of the Song dynasty. If Ji Zi listened to such music, it would not be conducive to reviving a nation; if the son of Li hurried into his chamber, there must have been something improper. Xunzi once said: "A sign of a chaotic age is that writings conceal their brilliance." And is this not precisely what we see?"
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後魏孝文帝時，高祐上疏云：「今之選舉，不采識理之優劣，專簡年勞之多少，斯非盡才之謂。宜停此薄藝，棄彼巧勞，唯才是取，官方斯穆。又勳舊之臣，雖年勤可錄，而才非撫人，則可加之以爵賞，不宜委之以方任。所謂王者可私人以財，不私人以官。」帝善之。 |
| | During the reign of Emperor Xiaowen of the Northern Wei, Gao You submitted a memorial stating: "Today's system for selecting officials does not consider one's understanding or ability; it focuses solely on age and length of service. This is not what we mean by fully utilizing talent. We should stop valuing such shallow skills, discard those who rely on cleverness and seniority, and instead select only those with true talent; in this way, officialdom will become orderly. Furthermore, veteran officials who have rendered meritorious service and whose years of diligence are commendable, but who lack the ability to govern people, may be awarded titles and rewards; however, they should not be entrusted with important administrative responsibilities. This is what is meant by "a ruler may bestow wealth upon a private individual, but must not grant official positions to one." The emperor approved of this.
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韓麒麟子顯宗上言：「前代取士，必先正名，故有賢良方正之稱。今州郡貢察，徒有秀、孝之名，而無秀、孝之實。而朝廷但檢其有門地，不復彈坐。如此則可別貢門地以敘士人，何假置秀、孝之名也！夫門地者，是其父祖之遺烈，亦何益於皇家。苟有奇才，雖屠釣奴虜之賤亦用之；苟非其人，雖三后之胤，自墜於皁隸矣。或云，代無奇才，不若取士於門。此亦失矣。豈可以代無周召，便廢宰相而不置哉！但當校其寸長銖重者，即先敘之，則賢才無遺矣。」 |
| | Han Qilin's son, Xianzong, submitted a proposal: "In previous dynasties, when selecting officials, they first established proper titles; thus there were designations such as 'Xianliang Fangzheng' (Virtuous and Upright). Now, the recommendation system of states and commanderies merely retains the names 'Xiucai' (Outstanding Talent) and 'Xiaolian' (Filial and Upright), but lacks their true substance. Yet the court merely checks whether they come from noble families, without further investigation or punishment. If this is how it is done, then we can simply distinguish scholars by their family status; why bother with the titles of Xiucai and Xiaolian at all! Family background is merely the legacy left by one's father or grandfather; what benefit does it bring to the royal family? If there are extraordinary talents, even those of low status—such as butchers, fishermen, or slaves—should be employed; if someone lacks the necessary qualities, even if they are descendants of emperors, they will fall to the level of common servants. Some say that there are no extraordinary talents in our time; it is better to select officials based on family background. This view, however, is mistaken. How can we abandon the position of prime minister simply because there are no Zhou Gong or Shao Kang in our time! We should merely assess those with even slight abilities and minor merits, promoting them first; then no virtuous or talented person will be overlooked," he said.
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孝明帝時，清河王懌以官人失序，上表曰：「孝文帝制，出身之人，本以門品高下有恒，若準資蔭，自公卿令僕之子，甲乙丙丁之族，上則散騎祕著，下逮御史長兼，皆條例昭然，文無虧沒。自此，或身非三事之子，解褐公府正佐；地非甲乙之類，而得上宰行僚。自茲以降，亦多乖舛。且參軍事專非出身之職，今必釋褐而居，祕著本為起家之官，今或遷轉以至：斯皆仰失先準，有違明令，非所謂式遵遺範，奉順成規。此雖官人之失，相循已久，然推其彌漫，抑亦有由。何者？信一人之明，當九流之廣，必令該鑑氏族，辨照人倫，才識有限，固難審悉。所以州置中正之官，清定門冑，品藻高卑，四海畫一，專尸衡石，任實不輕。故自置中正以來，暨於太和之日，莫不高擬其人，妙盡茲選，皆須名位重於鄉國，才德允於具瞻，然後可以品裁州郡，綜覈人物。今之所置，多非其人。乞明為敕制，使官人選才，備依先旨，無令能否乖方，違才易務；并革選中正，一依前軌。庶清源有歸，流序允穆。」靈太后詔依表施行，而終不能用。 |
| | During the reign of Emperor Xiaoming, Prince Qinghe Wang Yi, concerned about disorder in official appointments, submitted a memorial stating: "Emperor Xiaowen established regulations that those entering office were originally determined by their family rank. If based on hereditary privilege, from sons of ministers and high officials to families ranked as A, B, C, or D, positions ranging from senior attendants and secretaries down to magistrates and acting officials were all clearly listed in the statutes, with no omissions or ambiguities. Since then, some individuals who were not sons of high-ranking officials have entered government service as regular assistants in the offices of senior ministers; those whose family status did not belong to the A or B ranks yet still attained positions among high-ranking officials and their subordinates. Since then, many deviations have occurred. Moreover, the position of military advisor was originally not an official appointment for those entering government service; now they must begin their careers in this role. The posts of Secretaries and Scribes were originally positions for newly appointed officials, yet today some reach these ranks through promotion: all of this represents a deviation from previous standards and violates clear regulations. This is not what is meant by following established precedents or adhering to existing rules. Although this is a failure in the appointment of officials, it has been followed for a long time; however, tracing its widespread nature, there are also underlying reasons. What are these reasons? It is this: to trust the discernment of one individual over a broad range of nine categories, and yet expect that person to thoroughly understand family lineages and distinguish human relationships—given limited talent and knowledge, it is naturally difficult to assess everything completely. Therefore, the states established the office of Zhongzheng (Central Evaluator) to clarify family backgrounds and assess ranks. This system standardized evaluations across the empire, centralized authority in determining status, and was a responsibility not taken lightly. Therefore, since the establishment of Zhongzheng officials up to the Taihe era, no one failed to appoint individuals of high standing—those whose reputation and position were respected in their hometowns and whose talents and virtue were widely admired. Only such people could then be entrusted with evaluating families within states and commanderies and comprehensively assessing individuals. Those appointed today are often not the right kind of people. I respectfully request that clear imperial decrees be issued, so that the appointment and selection of officials strictly follow previous regulations. This will prevent unqualified individuals from being placed in inappropriate positions or talented people from being assigned to unsuitable duties; and also reform the Zhongzheng system, strictly following previous procedures. Only then will the source of officialdom be purified and the order of appointments harmonious and orderly." The Empress Dowager Ling issued an edict to implement these proposals, but in the end they were never put into practice.
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薛琡為吏部郎中。先是，崔亮奏立停年之格，不簡人才，專問勞舊。琡乃上書曰：「若使選曹唯取年勞，不簡賢否，便即義均行雁，次若貫魚，勘簿呼名，一吏足矣。數人而用，何謂銓衡？今請郡縣之職，吏部先盡擇才，務取廉平淳直，素行有聞，并學通古今，曉達理體者，以應其選。不拘入職遠近，年勳多少。其積勞之中，有才堪牧人者，先在用之限。其餘不堪者，既壯藉其力，豈容老而棄之，將佐丞尉，去人積遠，小小當否，未為多失，宜依次補序，以酬其勞。」書奏，不報。徐因引見，復陳言曰：「漢朝常令三公大臣，舉賢良方正、有道直言之士，以為長吏，監撫黎元。自晉末以來，此風遂替。今四方初定，務在養人。臣請依漢氏，更立四科，令三公宰貴各薦時賢，以補郡縣。明立條格，防其阿黨之端。」詔下公卿議之，亦寢矣。 |
| | Xue Zhu was appointed as a Langzhong of the Lishi Department (Ministry of Personnel). Previously, Cui Liang had proposed the "fixed age" system for appointments, which did not consider talent but focused solely on seniority and past service. Xue Zhu then submitted a memorial stating: "If the Ministry of Personnel only considers age and seniority in appointments, without distinguishing between virtue and mediocrity, then it would be like geese flying in formation or fish swimming in line. Simply checking records and calling names requires no more than one clerk. With only a few people involved, what is the point of having an official responsible for selection?" Now I respectfully request that for positions at the commandery and county levels, the Ministry of Personnel first thoroughly select talents, ensuring they are upright, incorruptible, sincere, and virtuous, with a reputation known beforehand. They should also be well-versed in both ancient and modern learning and understand principles and governance—only such individuals should qualify for appointment. This selection process should not be restricted by the length of one's service or the seniority of their previous appointments. Among those with accumulated experience, if there are individuals whose talents make them suitable for governing people, they should be given priority in consideration for appointment. As for the rest who are not qualified, when they are in their prime we rely on their strength; how can we abandon them simply because they grow old? Assistants and clerks at lower levels serve far from the people, and minor mistakes or omissions do not constitute major losses. Therefore, these individuals should be appointed in sequence according to seniority as a reward for their service." After submitting his memorial, there was no response from the court. Xu Yin was summoned for an audience and again presented his views, saying: "During the Han dynasty, it was customary to have the Three Excellencies and senior ministers recommend virtuous and upright scholars who were well-versed in principles and capable of speaking truthfully. These individuals would be appointed as magistrates or officials responsible for supervising and protecting the common people. Since the end of the Jin dynasty, this practice has gradually fallen into disuse. Now that order has been restored in all directions, our priority must be to nurture and care for the people. I respectfully request that we follow the Han model by establishing four categories once again, and instruct the Three Excellencies, senior ministers, and high-ranking officials to recommend contemporary virtuous individuals for appointment as magistrates or county officials. We should clearly establish regulations and criteria to prevent the emergence of factionalism and favoritism." The emperor issued an edict for the senior officials and ministers to deliberate on this proposal, but it was also ultimately put aside.
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後周樂遜上疏論選舉曰：「選曹賞錄勳賢，補擬官爵，必宜與眾共之，有明揚之授。使人得盡心，如睹白日。其材有升降，其功有厚薄，祿秩所加，無容不審。即如州郡選置，猶集鄉閭，況天下選曹，不取人物。若方州列郡，自可內除。此外付選曹銓敘者，既非機事，何足可密？人生處代，以榮祿為重，修身履行，以慕聲名。然逢時既難，失時為易。其選置之日，宜令眾心明白，然後呈奏。使功勤見知，品物稱悅。」 |
| | Later, Zhou Lüsun submitted a memorial discussing the system of appointments and promotions, stating: "The Ministry of Personnel is responsible for rewarding meritorious officials and appointing positions and ranks. Such decisions must be made in consultation with others and publicly announced to ensure clear and just appointments. This way, people will be able to serve wholeheartedly, as if under the light of day. Talents vary in ability and contributions differ in magnitude; therefore, when bestowing ranks and salaries, there must be no room for carelessness or oversight. Even the selection of officials at the state and commandery levels still involves gathering recommendations from local communities; how much more so should the central Ministry of Personnel not overlook the qualities of individuals when making appointments for the entire empire. If a state or commandery is particularly outstanding, it may be appropriate to appoint officials directly from within. As for those outside of this category who are submitted to the Ministry of Personnel for evaluation and appointment, since these matters do not involve state secrets or urgent affairs, what reason is there to keep them confidential? In life, people place great importance on honor and official rank; they cultivate virtue and conduct themselves properly in the hope of gaining a good reputation. Yet it is difficult to encounter an opportune time, while missing one's chance is all too easy. Therefore, on the day of selection and appointment, the process should be made clear to the public before being submitted for imperial approval. This will ensure that meritorious service is recognized and all people are satisfied with their appointments."
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隋文帝開皇中，持書侍御史李諤以選才失中，上書曰：「自魏之三祖，更尚文詞，忽君人之大道，好雕蟲之小藝。下之從上，有同影響，競騁浮華，遂成風俗。江左齊、梁，其弊彌甚，貴賤賢愚，唯務吟詠。遂復遺理存異，尋虛逐微，競一韻之奇，爭一字之巧。連篇累牘，不出月露之形；積案盈箱，唯是風雲之狀。代俗以此相高，朝廷據茲擢士。祿利之路既開，愛尚之情愈篤。於是閭里童昏，貴游總角，未窺六甲，先製五言。至如羲皇、舜、禹之典，伊、傅、周、孔之說，不復關心，何嘗入耳。以傲誕為清虛，以緣情為勳績，指儒素為古拙，用辭賦為君子。故文筆日煩，其政日亂，良由棄大聖之軌範，搆無用以為用也。捐本逐末，流遍華壤，遞相師祖，澆漓愈扇。及大隋受命，聖道聿興，屏黜輕浮，遏止華偽。自非懷經抱質，志道依仁，不得引領搢紳，參廁纓冕。是以開皇四年，普詔天下，公私文翰，并宜實錄。其年九月，泗州刺史司馬幼之上表華豔，付所司理罪。由是公卿大臣，咸知正路，莫不鑽仰墳素，棄絕華綺，擇先王之令典，行大道於茲代。如聞在外州縣，仍踵弊風，選吏舉人，未遵典則。至於宗黨稱孝，鄉曲歸仁，學必典謨，交不苟合，則擯落私門，不加收齒；其學不稽古，逐俗隨時，作輕薄之篇章，結朋黨而稱譽，則選充吏職，舉送天朝。蓋由縣令、刺史，未行風教，猶挾私情，不存公道。臣既忝憲司，職當糾察。若聞風即劾，恐掛網者多，請勒諸司，普加搜訪，有如此者，具狀送臺。」 |
| | During the Kaihuang period of Emperor Wen of Sui, Shi Shuyi Shiyushi Li E, because of improper selection of talents, submitted a memorial stating: "Since the three ancestors of Wei dynasty, they valued literary skills more highly, neglected the great principles of governing people and ruling the state, and instead favored the trivial art of elegant writing. The lower classes followed the example set by those above, like echoes or shadows; they competed in displaying superficial elegance and splendor, which gradually became a prevailing custom. In the southern dynasties of Qi and Liang in Jiangzuo, this problem became even worse; regardless of social status or wisdom, people were obsessed solely with composing poetry. Thus they neglected principles and pursued novelty; they searched for the subtle and chased after trivialities, competing over a single rhyme or vying for cleverness in a single word. They wrote lengthy essays and numerous scrolls, yet all were confined to the imagery of moonlight and dewdrops; Their accumulated manuscripts filled boxes, but they only described clouds and winds. The prevailing custom used this as a standard for superiority, and the imperial court relied on it to select officials. Once the path to official rank and profit was opened, people's attachment to this pursuit became even stronger. Thus, in villages and neighborhoods, young boys who were still ignorant of the basics would eagerly begin composing five-character verse before even learning the fundamentals of the Six Arts. As for the classics of Fuxi, Shun, and Yu, or the teachings of Yi Yin, Fu Yue, Zhou Gong, and Confucius—these were no longer a concern to them; they had never even been heard. They regarded arrogance and recklessness as signs of detachment, took emotional indulgence as a mark of achievement, dismissed Confucian learning as old-fashioned simplicity, and considered poetry and literary talent to be the virtues of gentlemen. Therefore, as literary compositions became increasingly elaborate and verbose, governance grew more chaotic; this was due to the abandonment of the great sages' principles in favor of cultivating what is useless. Abandoning fundamentals for trivialities, this trend spread throughout the land; each generation followed its predecessors as teachers and models, and thus the corruption of values became even more widespread. When the great Sui dynasty received its mandate to rule, the righteous path was revived; frivolity and superficial pretense were rejected. Unless one possessed a deep understanding of the classics, sincerity in character, and a commitment to virtue and benevolence, he could not be admitted into officialdom or allowed among the ranks of scholars and officials. Therefore, in the fourth year of Kaihuang, an imperial edict was issued throughout the empire: all official and private writings must be factual and truthful. That same September, Si Zhou Zhi Shi Sima Youzhi submitted a memorial filled with flowery and ornate language. The matter was referred to the relevant authorities for punishment. Because of this, the senior officials and ministers all understood the proper path; none failed to study classical texts with diligence, abandoning flowery and ornate styles. They selected the exemplary teachings of past sage kings and practiced the great principles in their time. However, I have heard that some commanderies and counties outside the capital still follow this corrupt custom; when selecting officials or recommending candidates, they do not abide by established principles. Those who are praised for filial piety by their clans and recognized as benevolent in their hometowns, who study only the classics and whose friendships are not based on opportunism—such individuals are rejected at private doors and not even considered. Those who do not study the ancient classics, follow fashions and trends, compose shallow and frivolous writings, form factions to promote each other—such people are selected for official positions and recommended to the imperial court. This is due to county magistrates and commandery governors who have failed in moral instruction, still act out of personal bias, and do not uphold justice. As I hold the humble position of an official in the Censorate, it is my duty to investigate and correct such matters. If I were to immediately report upon hearing of such cases, many people might be caught in the net. Therefore, I respectfully request that all relevant departments conduct a thorough investigation and inquiry; any individuals found guilty of these offenses should have their detailed records submitted to this office."
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