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《卷三 Volume 3》[View] [Edit] [History]
An aligned English translation of this text is available and can be displayed alongside the source text (instructions). Please note that AI has been used in creating these translations. Translation setting: [None] [English]1  | 卷三·農本 Volume 3 · Nongben (The Fundamentals of Agriculture) |
《國朝重農考 An Examination of the State's Emphasis on Agriculture in Our Dynasty》 | |
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馮應京曰：昔黃帝畫井分疆，依神農耒耨之教，導生民之利。稼穡為寶，所從來矣。堯謹授時，禹勤溝洫，稷播嘉種，弘配天之烈。而《邠風》陳詩於耜，舉趾、築場納稼之間，王化基焉。《周官》體國經野，安擾邦國，辨以土宜，分為井牧。有徑畛塗道，以正其疆界；有溝洫澮川，以宣其水澤。安甿以田里，利甿以興鋤，勸甿以時器，任甿以彊予。而帝王所為，因天規地，率育群生之良法，於是乎大備。秦開阡陌而井制廢。玄扈先生曰：商鞅相秦，專以農戰強國，讀《開塞》、《耕戰》書可見矣。而謂其廢先王井田疆理溝洫道塗之制可乎？後世不曉，以為廣地計也。不知廢此古製，地則荒矣。世有若是之愚商君乎？夫鞅之開阡陌者，古者一夫受田百畝，皆有限制。鞅尚首功，得五甲首而隸五家。又制為武功爵，使有功者田連阡陌，廢先王百畝限田之法耳。太史病之，以是為并兼之始也，豈謂其鏟平疆理，廢先王之徑畛溝洫，而變為平原廣隰乎哉？漢去古未遠，文帝有其時而不為。唐太宗銳意復古，可為而無其臣。新莽非其人，周世宗非其時。而王道卒不可復矣。三代以後，善法古而師其意，唯是皇祖。二百年來，藉餘烈以休養，庶幾登乎上理矣。而邇乃財殫民窮，誰獨無根本之慮？《書》不云乎：法祖攸行。皇祖宵旰民依，垂憲萬世，芳躅固班班可述也。而列宗踵武恤民，亦各有懿政在。謹用揚勵，綴以諸臣末議，備考鏡焉。繄我太祖高皇帝，天縱聖神。憫元政之昏虐，目擊群雄無救民者，親提一劍，拯元元於水火，諸艱凶疾阨之苦業，身嚐在田間。復與眾英賢，深究民生利病，故注意於農事者獨詳。渡江初，即以康茂才為營田使，諭之曰：比兵亂，隄防頹圯，民廢耕作。而軍用浩繁，理財莫先於務農，故設營田司，命爾此職，巡行堤防水利之事，俾高無患乾，卑不病潦，務以時蓄洩，毋負委托。已又以茂才所屯田積穀獨充仞，而他將皆不及，申令各督率軍士，及時開墾，以收地利。又下令田五畝至十畝者，栽桑麻木棉各半畝，十畝以上倍之；有司親臨督勸，惰不如令者罰。謂中書省臣曰：為國，以足食為本。大亂未平，民多轉徙失本業，而軍國費悉自民出。今春和時，宜令有司勸農事，勿奪其時，仍觀其一歲中之收獲多寡，立為勸懲。吳元年冬，祀圜丘，世子從。上命左右導之，遍歷農家，觀其居處飲食器用。還，謂之曰：汝亦嚐知吾農民之勞苦至此乎？夫農，樹藝五穀，身不離泥塗，手不釋耒耜，而茅茨草榻，粗衣糲飯，其以供國家經費甚苦，故令汝一知之，欲汝常念農勞，取用有節，使不至於飢寒也。上自舉義旗以來，兵革倥傯，百務草創，未遑獨計所為，敉寧吾民，以厚其生，蓋不啻勤摯如此矣。比登大寶，洪武元年，即詔遣周鑄等百六十四人，往浙西覈田畝經理，以實聞，毋妄有增損，為民病！二年二月，上躬享先農，以后稷氏配，遂耕籍田於南郊。又命皇后率內外命婦蠶北郊，供郊廟衣服如儀。自是歲為常。是歲五月，駕幸鍾山，由獨龍岡步至淳化門，乃騎而入。謂侍臣曰：朕不曆農畝者久，適見田者冒烈暑而耘，心惻然憫之，不覺徒步至於此。農為國本，百需皆所出，而苦辛若是。為司牧者，壹嘗憫念之乎？三年，以中原久被兵，田多荒蕪，命省臣議計民授田，設司農司掌其事。夏久不雨，乃擇六月朔，四鼓，帝素服草履，徒步詣山川壇躬禱。設槁席露坐，晝暴於日，夜臥於地。皇太子捧榼進農家食。凡三日，已而大雨霑足。中書省臣奏言：「太原等衛屯田，宜稅。」上曰：「邊軍勞苦，能自給足矣，其勿徵。」四年，興廣西水利，修治興安縣馬援故所築靈渠，三十六陡水，可溉田萬頃。已又命工部遣官往廣東買耕牛，給中原諸屯種之民。有司考課，令必書農桑學校之績，違者罰。今皆「紙上栽桑」矣。聞士卒有饋運渡遼海溺死者，終夕不寐。乃命群臣議屯田法，以圖長久。十四年，上加意重本抑末。下令農民之家，許穿紗絹布；商賈之家，止許穿布。農民之家，但有一人為商賈者，亦不許穿紗。著《大誥》言：古田井於官，驗丁給民，士農工各有專務。商出於農，貿易於農隙。朕思治窮源，與民約告：凡鄰里，互相知丁，互知務業，絕不許有逸夫。二十年，上又念民貧富不均，富者畏避差役，往往以田產詭寄飛灑，奸弊百出。有司至莫能詰，而貧者益困。乃遣國子生武淳等，隨所在稅糧多寡，定為九區，區設糧長四人，集耆民履畝丈量，圖其田之方圓曲直、美惡寬狹若丈尺。書主名，及田四至，如魚鱗相比次，彙為冊，謂之魚鱗圖冊上之。而經界於是乎始正。先是，詔：兵興來，所在流徙。所棄田，許諸人開墾業之。果行此，二百年百倍富於文景矣。即田主歸，有司於附近撥給耕作，不聽爭。惟墳墓房舍還故主，不聽占。已又詔：陝西河東山東北平等處，民間田土，聽所在民侭力開墾，為永業，毋起科。二十一年，戶部郎劉九皋言：「古狹鄉民，遷於寬鄉，欲地不失利，民有恒業也。河北諸處，自兵後田荒，居民少，宜徙山東西之民往就耕。」上曰：「山東多曠土，不必遷；遷山西潞澤民無田者往業之，令耕種，蠲科繇。仍戶給鈔二十錠，備農具焉。」冬，下令五軍都督府，謂養兵而不病於農，莫若屯田。若但使兵坐食於農，農必敝。其令天下各衛所督兵屯種，以舒國用。已又命移湖杭溫台蘇松諸郡無田之民，往耕淮河迤南，滁、和等處閑田。仍為蠲賦給鈔。諭戶尚書楊靖曰：「國家使百姓衣食足給，不過因其利而利之。要在處置得宜，毋使有司為侵擾也。」武定侯郭英，請築魯王塋所享堂周垣。上曰：「使民以時。奈何當耕種之日，急築垣以奪農時乎？」止之。二十七年，令戶部移文天下，課百姓植桑棗，里百戶，種秧二畝。始同力運柴草燒地，已乃耕。比三燒三耕，已乃種秧。高三尺，分植之，五尺闊為壟。每百戶，初年課二百株，次年四百株，三年六百株。栽種訖，具如目報，違者謫戍邊。又以湖廣辰永寶衡等處宜桑，而種者少。命於淮徐取桑種二十石，送其處給民種之。尋遣監生人材詣天下，督吏民修農田水利，而具敕天下：諸陂塘湖堰，可瀦畜旱暵、宜洩瀉防霖潦者，各因地修治，毋怠。亦毋得妄興工役，疲吾民。二十八年，旨下戶尚書，言百戶為里。春秋耕獲之時，一家無力，百家代之。又命天下：鄉置一鼓，遇農月，晨鳴鼓，眾皆會，及時力服田。其惰者，里老督勸之，不率者罰。里老惰不督勸，亦罰。蓋當是時，榛莽之地，在在禾麻。游散之民，人人錢鎛。每月旦，召京師父老，躬諭以力田敦行。於都哉！高皇帝之為烈也。體天地養萬物之心，師帝王經井牧之意，仁義既效，樂利無窮，而猶蠲租之詔，無歲不下，遣賑之使，有玩必誅。恒若飢寒之迫吾民，注望子臣之繼厥志。至今讀《嘉瓜》一讚，雖千萬世，休忘勸農之句，而情見乎詞矣。則豈非世世率繇之盛軌哉？建文帝嗣極之元年，即下養老墾田賑貧減租之詔。而方孝孺志恢王道，謂井田為必可行。雖當羽檄旁午，一時君若臣，猶不忘保民之思焉。文皇帝入纘大統，乃命寶源局鑄農器，給山東等諸被兵處。徵耕牛於朝鮮，送至萬頭，每頭守以絹一疋布四疋，以其牛分給遼東諸屯士。嚐謂戶尚書曰：近因兵戈蝗旱，民流徙廢業。不及今勸相，使盡力農畝，將不免有失所者。其蚤遣人督勸，毋忽。首命靖安侯王忠，往北平，安屯田軍民，整理屯種。已又允工尚書黃福奏，給陝西行都司所所屬屯田牛具，如北平例。諭令寧夏各屯，於四五屯內，擇一屯有水草者，四圍浚濠，廣丈五尺，深如廣之半，築土城高二丈，開八門以便出入，而聚旁近四五屯輜重糧草於此。俾無警，各分屯耕牧；有警，則驅牛羊入保，待援兵，使寇至無所掠。又命各都司摘差官軍，給牛種，耕閑田，視歲收之數，定考較法，謂之樣田。除官收正糧及種子外，餘糧悉以與軍。廣東奏：番夷入貢方物，請遣民力接運。上曰：為君務養民。今番貢無定期，而農民少暇日。假令自春至秋，入貢不絕，皆役民，豈不妨農事？其俟十一月農畢，乃令接運。聞柳州自正月至六月不雨，憂形於色。乃命戶部，亟遣人往視之。又下詔：中外軍民子弟，自削髮冒偽僧者，并其父兄發五臺山輸作。畢日，就北京為民種田。車駕北征，有告軍士取民田穀飼馬者，面責之曰：農終歲胼胝，以供國用，汝獨不念耶？斬以徇。文皇帝躬親戎馬者四五載，念民勞止，時加撫綏。已復三犁虜庭，司農拮据不遑，惟是留意邊計，所畫屯田法甚具，斯亦厚農裕國一長略矣。昭皇帝當監國時，台州啟修復河道，諭工部：以「春秋慎用民力，而譏不時。可令農隙修築。」嘗赴召，過鄒縣，道逢飢民，惻然下馬。入民舍，視民男女皆衣百結，灶釜傾仆。歎曰：民瘝不上聞，至此乎！召父老問所苦，賜以尚食。復責山東布政使石執中曰：民窮若此，動念否？執中以奏免田租對。曰：民飢且死，尚及徵租耶？速發官粟賑之，人六斗。毋懼擅發。吾見上，自奏也。及登極，詔下言：「郡縣水旱缺食，有司即體勘賑濟。其民流徙，田土拋荒者，為覈實除豁。召別佃中官田，聽照民田例，起科。」已諭戶部：令天下衛所屯田軍士，不許擅差，妨其農務。違者，處重法。工給事中郭永清疏：乞令有司如舊制，嚴督里老百姓，以時闢田園，修陂堰，種桑棗。從之。上嘗促詔賑淮徐山東飢，言：「救困窮，當如拯焚溺，不可緩。」其重民命如此。伏睹《寶籙》所載云：上嗣位，每曰：為人君，止於仁。故弘施霈澤，詢民隱，急農事，日以恤人為務。在位僅十月，而德政加多，廟號曰仁，允矣哉！章皇帝舊勞於外，知小人之依。禮部進籍田儀注，上覽之，謂侍臣曰：「先王制籍田，以奉粢盛，以率天下務農，所貴有實心耳。誠體祖宗之心，念創業艱難，憂恤蒼生，使明德至治，達於神明，則黍稷之薦，不待親耕。誠輕徭薄賦，使之以時，而貴農重穀，禁止遊食，則人咸趨稼，不待勸率。斯蓋識禮之意矣。」已因春雨頻降，令戶部移文郡縣，均徵徭，勸農桑。貧不給者，發倉賑之。時有建言：洪武中，命天下栽桑棗，今砍伐殆盡，有司不督民更栽，致民無所資。上曰：古宅不毛者，罰里布。祖宗養民意甚重，其申令郡縣，督民以時栽種，仍遣官巡視。嘗謁陵，道中憫秉耒者，為賜鈔。因御製《耕夫記》，識不忘。又嘗諭吏部臣：以欲使農民得所，在擇賢守令。因出御製《憫農詩》一章示之。而喜雨則有詩，織婦則有詩，《豳風圖》則又有長詩，令揭便殿，資儆勵。又令北直隸地方，照洪武二十八年山東河南事例：民間新墾田地，無多寡，不起科。有氣力者，侭力種。率此言也。以至於今。樂利遍天下矣。蓋嘗反覆章皇帝愛養懿政，而深有味乎其言也。曰：「朕祗奉祖宗成憲，諸司事有奏請者，必考舊典，兢兢民事。」斯固其法祖大端云。明興七十載於茲，高皇帝深仁厚澤，業奠不拔之基，而農業艱辛，載在皇陵碑記。且務本之訓，傳自文皇「鋤禾日當午」之詩，授于仁廟。休養生息，堂構相承。天下方脫鋒鏑湯火之苦，守令尚保舉久任，肅法字下，役簡賦薄，安堵蕃富，號稱治平。比英廟沖齡嗣位，臨以太皇太后，猶襲餘庥，無忘民瘼。楊士奇等上言：太祖篤意養民，備荒有制。又開濬陂塘，修築圩壩，以備水旱。歲久弊滋，水利多湮。請遣京廉幹者，往督有司，平糴備荒，修復陂塘圩壩，即用以殿最有司。得旨，令亟行之。蓋本朝高章，一創一守，光禹湯而邁成康。其傳家經國，惟是重農為啟佑。而億萬載無疆惟休，厥有本矣。景泰間，商學士輅陳邊務言：口外田地極廣，其附城堡膏腴，先經在京勳臣等家占作莊田，其餘閑田，又被鎮守總參等官占為業，軍士無近便田地可耕。下所司查議。繇成迄弘，蓄積宀浸寡，而盜宀浸繁。乃下令申飭洪武中預備四倉之制。先政蕩然矣。括鍰金糴粟，及勸借里戶，以備旱澇。已又招民輸粟補官暨贖罪，而督有司積粟視州邑大小有差。法具備。乃貴戚內臣，則往往有莊田，又有皇莊田，仿宋季公田租課典。以中官所侵奪鄰近民家業甚橫，賴敬皇帝仁明，稍裁以法，一時貴戚近幸，斂手不敢肆云。當弘治初，上允戶尚書請，令禮部于耕籍儀註內，增上中下農夫各十人，服常服，執農器，引見行禮。乃令終畝。人賜布一疋。又允撫臣言：疏治河南彰德等府州縣渠堰。凡王府屯官之兼并，豪右碾磨之侵據，悉釐正之。尋又遣工侍郎濬吳淞白茅港，以泄積水。當是時，上方銳意圖治，農桑不擾，蠲恤頻行。十八年培植深固，延至正德之季，猶能挈無缺之金甌，以付肅皇。夫亦孝廟之不忘國恤，所貽者遠也。肅皇帝起自潛邸，適公私蠹耗之後，御宇二十年以前，軫念民事尤切。允給事中底蘊言，改皇莊為官田，禁諸勳戚家，不許朦朧陳乞，一掃中葉來畿甸民之擾害。又下詔言：農衣食所出，王政之首務也。各該撫巡所屬官，帶農田銜者，不許營別差委，務督令舉職循行勸課。其原未設官者，委佐貳主之，歲嚴課其殿最。其土田為水⒊沙塞，江海坍淤者，節有豁除。所司不能究宣，獨優富家，不及貧弱，加之攤派包賠，細民滋困。其擇廉節官，勘覈豁除之。九年，建先蠶壇於北郊。十年，行祈穀禮於大祀殿。已而召翟學士鸞等，偕往西苑視收獲。帝御邠風亭，諭諸臣曰：農之勞苦，親見為真。我聖祖嘗有訓曰：衣帛當思織婦之勞，食粟當念農夫之苦。以此觀之，委為粒粒辛苦也。又建無逸殿，書《周書·無逸》篇於其壁。題其旁亭曰省耕，曰省斂；倉曰恒裕。刻興獻考睿《農家忙》律於殿壁，御為文記之，意念遠矣。十八年，還自顯陵，途中為賦《麥浪詩》。十九年，禱雨宮中有應。二十年，禱雪有應。皆為賦詩誌喜。時蓋玄修未啟，嚴嵩未柄用，南北兵戈未熾。而上所為，垂章光于蔀屋，灑露潤於窮，猶有恭儉之思焉。穆皇帝清淨化民，寬仁馭下。二年之耕籍，三年之賑災，休有烈光。雖非久上賓，貽謀弘遠矣。嗣我皇上天挺英睿，虔始勵精。萬⒗初，允輔臣議清丈均賦者，用蘇民困，非盡地利求增稅也。恩意深篤，一時府州縣無敢不行丈量法者。撫按官督課嚴核。其清強敏練，撫字忠愛之吏，因得自效。而諸方田法令，纖悉明具。人習步算，而賦均，異時虛糧貽累之弊盡汰。步算乃待此時習耶？且亦何能習也？十三年春，久不雨，屢禱未應。命禮部具躬禱南郊儀以聞。上曰：朕步行，不乘輦，百官隨行。天象災旱，朕為黎庶祈禱，豈憚途勞。乃齋居夙戒，擇四月十七昧爽，步詣郊壇，祭禱如儀。上於幄次，諭輔臣等曰：天時亢旱，雖由朕不德，亦因天下有司，多貪暴，為民害，幹天和。自今其慎選毋忽。仍步還宮。浹旬乃大雨。是舉也，宛然高皇帝憂旱芳規矣。已因中州大饣幾，特出內帑，遣鍾御史化民，持節往賑。而慈聖宮、中宮，各為捐助，費不下數十萬，中外莫不歌舞皇仁。乃頃者征繕日煩，繭絲遍天下，議者惓惓罷升榷。譬病癰疽，不遑念元氣，藉使應砭而愈，正費調治。臣請言調治之方，則無如重農矣。公出獄，餘晤之，未及勞苦，輒道此數語甚切。又亟與餘索江南農師，以治江北之田，仁人之言哉！ Feng Yingjing said: In ancient times, the Yellow Emperor marked wells and divided territories, following Shen Nong's teachings on plowing and weeding, to guide the benefits for the people. Agriculture is valued as a treasure; this has been so since ancient times. Yao carefully assigned the seasons, Yu diligently worked on ditches and irrigation channels, Hou Ji sowed excellent seeds, all contributing to great achievements that matched heavenly virtue. And in the "Bin Feng" section of the Odes, poems were composed about plows, amidst activities such as treading soil and building fields to harvest crops; thus was laid the foundation for royal moral influence. The "Zhou Guan" (Rites of Zhou) structured the state and planned the countryside, stabilized the realm by distinguishing suitable soils for each area, and divided lands into fields and pastures in a grid pattern. There were paths, field boundaries, roads, and trails to define their territorial limits; there were ditches, irrigation channels, and rivers to manage the flow of water. The people were settled through allocation of fields and homesteads, benefited by the use of hoes to cultivate land, encouraged with timely tools, and empowered with strong support. And thus, what emperors did was to follow the patterns of heaven and earth, establishing excellent methods for nurturing all living beings, which were now fully prepared. The Qin dynasty abolished the grid system by opening up field boundaries. Xuanhu Xiansheng said: When Shang Yang served as prime minister of Qin, he focused solely on strengthening the state through agriculture and warfare; this can be seen by reading the texts "Kai Sai" and "Geng Zhan." And could it be said that he abolished the system of grid fields, territorial boundaries, ditches, and roads established by previous kings? Later generations failed to understand this, mistakenly believing it was a strategy for expanding territory. They did not realize that abolishing this ancient system would lead to the land becoming barren. Could there be such a foolish Shang Jun in the world? Shang Yang's opening of field boundaries meant that, according to ancient practice, one man was granted a hundred mu of land, all subject to certain restrictions. Shang Yang emphasized rewarding military achievements; those who captured five enemy helmets were assigned to govern five households. He also established the military merit rank system, allowing those with achievements to own vast tracts of land crossing field boundaries, thereby abolishing the ancient law that limited each person's landholding to one hundred mu. The Grand Historian criticized this, regarding it as the beginning of land consolidation and annexation. Could he have meant that Shang Yang flattened territorial boundaries, abolished the ancient paths, field borders, ditches, and irrigation channels established by previous kings, thereby transforming them into vast plains and wide wetlands? The Han dynasty was not far removed from ancient times; Emperor Wen had the opportunity but chose not to act. Emperor Taizong of Tang earnestly wished to restore ancient practices, yet he lacked the ministers capable of doing so. Wang Mang was not the right person for it, and Emperor Shizong of Zhou did not have the right time. And thus, the Way of kingship could ultimately never be restored. After the Three Dynasties, those who skillfully emulated antiquity and followed its principles were only our revered ancestor, the Emperor. For two hundred years, benefiting from his legacy to rest and recuperate, the people have nearly reached a state of ideal governance. Yet now, with resources exhausted and the people impoverished, who among us lacks concern for fundamental solutions? Is it not said in the Book of Documents: "Follow the ways of our ancestors"? Our revered ancestor toiled day and night for the people's reliance, establishing laws that would last through the ages; his virtuous footsteps are indeed clearly worth recounting. And successive emperors followed in his steps with concern for the people, each having their own distinguished policies as well. With due care, I present these commendations and add the concluding remarks of various ministers for reference and reflection. It was our Taizu Gao Huangdi (the Great Ancestor Emperor Gao), whose divine wisdom was bestowed by heaven. Moved by the corruption and tyranny of Yuan rule, witnessing numerous warlords yet none who could save the people, he personally raised a sword to rescue the common folk from water and fire. He himself experienced the hardships, calamities, and adversities in the fields. He also studied with many outstanding scholars to thoroughly examine the benefits and ills of people's livelihood, hence his particular detailed attention to agricultural affairs. At the beginning of crossing the river, he immediately appointed Kang Maocai as the Director of Cultivated Land and instructed him: "Since the war, dikes have collapsed and people have abandoned farming." With military needs so great, nothing is more important than attending to agriculture in managing finances. Therefore, the Office of Cultivated Land was established; I now assign you this position. You are to inspect dikes and water conservancy matters, ensuring that high areas suffer no drought and low areas no flooding. Be sure to store and release water seasonally, and do not fail your entrusted duties. Later, because the grain stored from Kang Maocai's cultivated land was particularly abundant while other generals could not match it, an order was reiterated to all commanders: supervise soldiers in a timely manner to clear and cultivate land so as to reap its benefits. He also issued an order that for plots of land ranging from five to ten mu, half a mu each should be planted with mulberry trees, hemp, and cotton; those with more than ten mu were to double this. Officials were required to personally supervise and encourage compliance, and those who were lazy or failed to follow the orders would be punished. He said to his ministers of the Secretariat: "For a state, ensuring sufficient food is fundamental." With great turmoil not yet quelled, many people had migrated and lost their original occupations, while all military and state expenses came entirely from the people. Now that spring is in season, it is appropriate to order officials to encourage agricultural activities and not to interfere with the farming time. Furthermore, based on the amount of harvest throughout the year, rewards and punishments should be established accordingly. In winter of Wu Yuan Nian (the first year of the Wu era), a sacrifice was held at the Round Mound, with the crown prince accompanying him. The emperor ordered attendants to guide him, visiting farming households throughout and observing their dwellings, food, drink, and daily utensils. Upon returning, he said to him: "Have you now experienced the extent of hardship endured by our farmers?" Farmers cultivate the five grains, never leaving the mud and filth, their hands never resting from plows and hoes. They live in thatched cottages on straw mats, wearing coarse clothes and eating simple rice, yet they endure great hardship to provide for the state's expenses. Therefore, I have arranged this so you may know of it; I wish you always to remember the farmers' labor, use resources with restraint, ensuring people do not suffer from hunger or cold. Since the emperor raised his banner of rebellion, military affairs have been arduous and burdensome; with all matters in their initial stages, he has had no time to focus solely on individual actions. To pacify our people and enrich their lives, he has worked not only diligently but also sincerely as such. After ascending the throne, in the first year of Hongwu, he immediately issued an edict dispatching Zhou Zhu and 163 others to Zhe Xi to investigate land acreage and manage it properly. They were ordered to report the actual situation truthfully, without arbitrarily increasing or decreasing records, so as not to burden the people! In February of the second year, the emperor personally performed a sacrifice to the God of Agriculture, offering Hou Ji as his companion deity, and then plowed the ceremonial fields in the southern suburbs. He also ordered the empress to lead court ladies and high-ranking women from inside and outside the palace to raise silkworms in the northern suburbs, producing clothes for sacrificial rites at the suburban temples according to established rituals. From then on, this became an annual custom. In May of that year, the emperor visited Zhongshan Mountain, walking from Dulong Gang to Chunhua Gate before mounting a horse and entering. He said to his attendants: "I have not walked through farmland for a long time. Just now, I saw farmers enduring the scorching heat while weeding their fields; my heart was moved with pity for them, and so I could not help but walk on foot until here." Agriculture is the foundation of the state; all needs arise from it, yet farmers endure such hardship. Have those in charge of governance ever felt compassion for them? In the third year, because much land in Central China had long been ravaged by war and was now overgrown with weeds, he ordered provincial ministers to deliberate on a plan for allocating land according to population, establishing the Office of Agriculture to oversee this matter. When summer arrived without rain for a long time, the emperor chose the first day of June at four drum beats in the morning. Wearing plain clothes and straw sandals, he walked barefoot to the Altar of Mountains and Rivers to personally pray. He laid out a rough mat and sat exposed to the elements, enduring the sun by day and sleeping on the ground at night. The Crown Prince presented a basket of food from farming households. For three days, and then heavy rain finally came in abundance. Ministers of the Secretariat presented a report stating: "The cultivated land in garrisons such as Taiyuan should be taxed." The emperor said: "Border troops endure hardships and can barely sustain themselves; do not impose taxes on them." In the fourth year, water conservancy projects were initiated in Guangxi. The Lingqu Canal originally constructed by Ma Yuan in Xing'an County was repaired and maintained; thirty-six weirs were built, capable of irrigating ten thousand mu of farmland. Later, he also ordered the Ministry of Works to dispatch officials to Guangdong to purchase oxen for distribution to farmers cultivating land in Central China. Officials were instructed that during performance evaluations, they must record achievements in agricultural education and sericulture schools; those who violated this would be punished. Now it is all "planting mulberry trees on paper". He heard that some soldiers and laborers had drowned while transporting supplies across the Liaodong Sea, and he could not sleep all night. He then ordered his ministers to deliberate on land cultivation policies in order to ensure long-term stability. In the fourteenth year, the emperor paid even greater attention to emphasizing agriculture and restraining commerce. He issued an order permitting farming households to wear silk, gauze, and cloth; merchant families were only allowed to wear plain cloth. In farming households, if even one person engaged in commerce, they too would not be permitted to wear gauze or silk. The "Da Gao" (Great Edict) stated: In ancient times, land and wells were managed by the government, verified according to household size before being allocated to people; scholars, farmers, and artisans each had their own specialized duties. Merchants originated from farming communities, engaging in trade only during the intervals between agricultural activities. I have pondered the root of good governance and made a covenant with my people: In every neighborhood, neighbors must know each other's household sizes and occupations; idleness is absolutely forbidden. In the twentieth year, the emperor again considered that wealth among the people was unevenly distributed; the wealthy often evaded corvée labor by falsely registering land and property under others' names or spreading them out in deceitful ways, leading to numerous fraudulent practices. Officials were unable to investigate these matters thoroughly, and thus the poor became even more impoverished. He then dispatched Guozi students such as Wu Chun to travel throughout the regions, dividing them into nine districts according to the amount of tax grain. Each district appointed four grain officers who gathered elderly and experienced people to measure land in detail, mapping out each field's shape—whether round or square, curved or straight, fertile or poor, wide or narrow—in precise measurements. They recorded the owner's name and the four boundaries of each field, arranging them in a sequence similar to overlapping fish scales. These were compiled into registers known as "Fish Scale Land Registers," which were then submitted upward. Thus began the proper demarcation of land boundaries. Previously, an edict had been issued: Since the outbreak of war, people in many places have migrated and become displaced. Abandoned land was permitted to be cultivated by others who could then claim it as their own. If this policy had been fully implemented, the wealth of the realm would have surpassed that of the Wenjing era by a hundredfold within two centuries. Even if the original landowner returned, officials were to assign nearby plots for cultivation and disputes were not allowed. Only ancestral tombs and houses were to be restored to their original owners; no one was permitted to occupy them. Later, another edict was issued: In places such as Shaanxi, Hedong, Shandong, and Beiping, private land in the countryside could be cultivated by local people to their fullest capacity. Once cultivated, it would become permanent property without being subject to taxation. In the twenty-first year, Liu Jiugao, an official of the Ministry of Revenue, stated: "Anciently, people from narrow and crowded regions were relocated to more spacious areas; this was done so that land would not lose its productivity and so that people could have stable occupations. "In various places in Hebei, since the war land has been left fallow and there are few residents; it is advisable to relocate people from Shandong and Shanxi to cultivate this land." The emperor said: "Shandong has much uncultivated land, so relocation is unnecessary; instead, move those from Lüze in Shanxi who have no land to cultivate it, and order them to farm while exempting their taxes and corvée duties. Also give each household twenty ingots of paper money to prepare farming tools." In winter, he issued an order to the Five Military Commissions, stating: "To maintain troops without burdening farmers, nothing is better than cultivating land." If soldiers merely sit and consume from the farmers' produce, the farmers will surely suffer. Therefore, order all garrisons throughout the empire to supervise troops in cultivating land, so as to ease the state's financial burden. Later, he also ordered people from various prefectures such as Hu, Hangzhou, Wenzhou, Taizhou, Suzhou, and Songjiang who had no land to relocate and cultivate the idle lands in areas south of the Huai River, including Chuzhou and Hezhou. Tax exemptions and paper money were also provided for them. He instructed Yang Jing, Minister of Revenue: "The state ensures that the people have sufficient clothing and food; it does so merely by facilitating their interests in a beneficial way. "The key lies in proper management, ensuring officials do not become sources of harassment." Marquis Wuding Guo Ying requested the construction of surrounding walls and a hall for ancestral worship at the tomb site of Duke Lu. The emperor said: "Let the people work according to the seasons." "How can you, on days meant for farming and planting, urgently build walls and thus rob them of their farming time?" He stopped it. In the twenty-seventh year, an order was issued by the Ministry of Revenue to all under heaven, requiring commoners to plant mulberry and jujube trees; for every hundred households in a neighborhood, two mu of seedlings were to be planted. They first worked together to gather firewood and straw to burn the land, then plowed it. After three rounds of burning and three rounds of plowing, they finally planted the seedlings. They were spaced three chi high, planted separately with furrows five chi wide between them. For every hundred households, the quota in the first year was 200 saplings, 400 in the second year, and 600 in the third year. After planting was completed, a detailed report must be submitted; those who violated this would be exiled to serve on the frontier. Moreover, since areas such as Chenzhou, Yongzhou, Baoqing, and Hengzhou in Hubu Guangxi were suitable for mulberry cultivation but had few plantings. The emperor ordered twenty dan of mulberry seeds to be taken from Huai and Xu, sent there for distribution to the people for planting. Soon afterward, he dispatched the supervisor Rencai to all parts of the empire to oversee officials and commoners in repairing farmland water conservancy projects. He also issued an imperial decree to all under heaven: "All ponds, ditches, lakes, and weirs that can store water for droughts or should be drained to prevent flooding must be repaired according to local conditions; do not neglect this." Nor are you allowed to recklessly initiate construction projects, exhausting our people. In the twenty-eighth year, an imperial edict was issued to the Minister of Revenue, stating that one hundred households formed a li. During spring and autumn planting and harvesting seasons, if one household lacked strength, all one hundred households would assist them. He also ordered throughout the empire: each village should have a drum; during farming months, the drum would be beaten in the morning, and all people would gather to work the fields at the appropriate time. Those who were lazy would be supervised and encouraged by the village elders; those who did not comply would be punished. If a village elder was negligent in supervision and encouragement, he too would be punished. At that time, wastelands covered with thorns and weeds were transformed into fields of grain and hemp everywhere. Nomadic and scattered people now had every household equipped with money and farming tools. On the first day of each month, he summoned elderly men and women from the capital city to personally instruct them on diligently cultivating land and practicing virtue. How great was this! This was the remarkable achievement of Emperor Taizu. Embodying the Heaven and Earth's heart to nurture all things, following the intent of sage emperors in managing wells, fields, and pastures—once benevolence and righteousness were practiced, benefits and pleasures became endless. Yet still, every year imperial edicts exempted taxes, and envoys sent for relief were dispatched; any who neglected their duties would be punished without fail. He constantly regarded the people as if they were suffering from hunger and cold, looking forward to his descendants and ministers continuing this noble aspiration. Even today, reading one praise in the "Jia Gua" (Praise of Good Melons), though thousands of generations pass, we must never forget the lines encouraging agriculture; for therein lies a deep and heartfelt expression. Is this not indeed an enduring model to be followed by generation after generation? In the first year of Emperor Jianwen's reign, he immediately issued an edict on honoring the elderly, cultivating wasteland, relieving poverty, and reducing taxes. Fang Xiaoru, who aspired to restore the Way of Kingship, believed that the system of well-field land was certainly feasible. Even amid urgent military messages coming from all directions, at this time both emperor and ministers still did not forget their thoughts of protecting the people. Emperor Chengzu, upon ascending to the throne, ordered the Baoyuan Bureau to cast farming tools and distribute them to areas such as Shandong that had been affected by war. He requisitioned oxen from Chosŏn, sending them to the number of ten thousand heads. For each head of cattle, one bolt of silk and four bolts of cloth were provided as compensation; these oxen were then distributed among soldiers in various garrisons in Liaodong. He once said to the Minister of Revenue: "Recently, due to war, locusts, and drought, people have migrated and abandoned their livelihoods." "If we do not encourage them now and urge them to work diligently on the fields, there will inevitably be those who lose their place of residence." "You should send people early to supervise and encourage them; do not neglect it." He first ordered Marquis Jing'an Wang Zhong to go to Beiping, pacify the garrison troops and civilians, and organize the cultivation of farmland. Later, he approved a memorial submitted by Huang Fu, Minister of Works, to provide oxen and farming tools for the garrison fields under the jurisdiction of the Shaanxi Branch Office of the Capital Commandery, following the same example as in Beiping. He issued an order to the various garrisons in Ningxia, instructing them to select one 屯 (garrison) with water and grass among every four or five garrisons. They were to dig moats around it, 15 chi wide and half as deep as that; build a rammed-earth city wall two zhang high, open eight gates for convenient entry and exit, and gather the grain, fodder, and supplies from nearby four or five garrisons there. This would ensure that in times of peace, each garrison could farm and graze livestock separately; but if there was an alarm, they could drive their cattle and sheep into the fortress for protection, waiting for reinforcements so that raiders arriving would find nothing to plunder. He also ordered each Commandery Office to assign officers and soldiers, providing them with oxen and seeds to cultivate idle land. The amount of harvest would be assessed according to the annual yield, establishing a method for evaluation, which was called "yang tian" (model fields). In addition to the official collection of regular grain and seeds, all remaining grain would be given entirely to the soldiers. A memorial from Guangdong stated: "Barbarian envoys are coming to present tribute and rare goods; please dispatch civilian laborers to assist in their reception and transportation." The emperor said: "A ruler's duty is to nurture the people." "Now, these barbarian tributes have no fixed schedule, and farmers have little spare time." "If from spring to autumn they keep coming in for tribute without ceasing, and each time we mobilize the people, would this not interfere with farming?" "Therefore, wait until after November when farming is complete, then order the reception and transportation." He was told that Liuzhou had experienced no rain from the first to the sixth month of the year, and he showed visible concern. He then ordered the Ministry of Revenue to quickly send people to inspect the situation there. He also issued an edict: "All sons and descendants of military and civilian personnel, both inside and outside the capital, who have shaved their heads to falsely pretend to be monks shall, together with their fathers and brothers, be sent to Wutai Mountain for labor service." After completing their term of labor, they would settle in Beijing and become commoners cultivating land. During a northern campaign, when someone reported that soldiers had taken grain from the fields of commoners to feed their horses, he rebuked them in person, saying: "Farmers work with calloused hands all year round to supply the state's needs. Do you not think of this at all?" He had them executed as a warning. Emperor Chengzu personally led military campaigns for several years, but always kept in mind the people's toil and hardship, frequently offering comfort and relief. Afterward, having thrice plowed the enemy's territory, the Ministry of Revenue was in a state of financial strain and had no time to spare. Yet he still paid close attention to frontier affairs; his plans for garrison farming were very detailed. This too was an important strategy for strengthening agriculture and enriching the country. When Emperor Yingzong was acting as regent, when Taizhou proposed repairing and restoring the river channels, he instructed the Ministry of Works: "In spring and autumn, use civilian labor with caution, and do not criticize them for working at inappropriate times. You may order the work to be carried out during periods when farming is less demanding." Once, on his way to an imperial summons, he passed through Zou Xian and encountered starving people along the road; moved with compassion, he dismounted from his horse. He entered a commoner's house and saw that both men and women were dressed in tattered clothes, their cooking pots broken or overturned. He sighed and said: "The people's suffering has not been reported to the throne—has it reached this point!" He summoned local elders, asked about their hardships, and gave them food from his own imperial table as a gift. He then rebuked Shi Zhizhong, the Shandong Censor: "The people are in such dire straits—did you ever think about this?" Shi Zhizhong replied by submitting a memorial requesting exemption from land taxes. The emperor said: "The people are starving and on the verge of death—how can you still collect rent?" "Quickly distribute official grain to relieve them, giving six dou per person." "Do not fear being blamed for acting without prior approval." "I will personally report to the emperor on this matter." After ascending the throne, he issued an edict stating: "When floods or droughts cause food shortages in prefectures and counties, local officials must immediately investigate the situation and provide relief." For those whose people have migrated or abandoned their land due to hardship, verify the facts and exempt them from taxes. "Summon tenants of official lands separately; allow them to be treated according to the same regulations as private land, starting tax collection." He then instructed the Ministry of Revenue: "Order all garrison soldiers cultivating fields in military outposts throughout the empire not to be arbitrarily assigned duties, so as not to interfere with their farming tasks." Those who violated this order would be severely punished. Guo Yongqing, an official of the Ministry of Works, submitted a memorial: "I respectfully request that local officials strictly supervise villagers and commoners according to established regulations, encouraging them to clear fields and gardens at appropriate times, repair dikes and weirs, and plant mulberry and jujube." The emperor approved this request. The emperor once urgently issued an edict to provide relief for the starving people in Huai, Xu, and Shandong, saying: "To rescue those in dire straits is like saving someone from fire or drowning; it cannot be delayed." This was how deeply he valued the lives of his people. I have read in the "Bao Lu" (Precious Record) that upon ascending the throne, His Majesty often said: "To be a ruler is to embody nothing but benevolence." Therefore, he widely extended his grace and compassion, inquired about the people's hardships, urgently attended to agricultural matters, and made caring for others a daily priority. Though he reigned for only ten months, his virtuous governance was abundant; the temple name "Ren" (the Benevolent) truly befits him! Emperor Jiajing had long labored in distant regions and understood the hardships of common people. When the Ministry of Rites submitted the ceremonial procedures for the state fields, the emperor reviewed them and said to his attendants: "The ancient kings established the system of state fields not only to offer millet and grain sacrifices but also to lead all under heaven in valuing agriculture. What is truly valued is sincerity." "If one truly embodies the hearts of ancestors, remembers how difficult it was to establish this dynasty, and shows concern for the people's welfare, then with virtuous governance reaching divine perfection, offerings of millet and grain will naturally follow—without needing the emperor himself to personally till the soil." "If one truly reduces corvée labor and lightens taxation, allows people to work according to the seasons, values agriculture and grain, and prohibits idleness and vagrancy, then all will eagerly turn to farming without needing encouragement or leadership." "This is truly understanding the meaning of ritual." Later, because spring rains fell frequently, he ordered the Ministry of Revenue to issue instructions to prefectures and counties to fairly collect corvée labor and encourage agriculture and sericulture. For those too poor to afford it, grain from the granaries was distributed for relief. At that time, someone proposed: "During the Hongwu era, an order was given throughout the empire to plant mulberry and jujubes. Now they have been cut down almost entirely, yet local officials do not supervise the people in replanting them, leaving the people without resources." The emperor said: "For land that should be cultivated but remains uncultivated, the village is to be fined in cloth." The ancestors placed great emphasis on nurturing the people. Therefore, issue a renewed order to prefectures and counties: supervise the people in planting at appropriate times, and also dispatch officials for inspection. Once while visiting a mausoleum, he saw along the road farmers tilling their fields and moved with compassion; he gave them paper money as a gift. He then composed an imperial essay titled "The Plowman's Record" to mark his remembrance of this moment. He also once instructed officials in the Ministry of Personnel: "To ensure farmers find stability and security, it is essential to select virtuous prefects and magistrates." He then presented them with an imperial poem titled "Compassion for the Farmers" as a demonstration. When it rained after drought, he composed poems; when he saw weavers at work, he also wrote poems. He even composed a long poem on the "Bin Feng Tu" (Illustrations of the Odes of Bin), which was hung in the convenience hall to serve as an inspiration and reminder. He also ordered the Beizhili region to follow the example set in Shandong and Henan provinces during the twenty-eighth year of Hongwu: newly cultivated farmland, regardless of its size, would be exempt from taxation. Those with physical strength should do their utmost to cultivate. This was the guiding principle he followed. And this has continued up to the present day. Thus, joy and benefit have spread throughout the land. This is because he often reflected on Emperor Zhang's benevolent policies of nurturing the people, and deeply appreciated his words. He said: "I strictly uphold the ancestral constitution; for any matters submitted by various offices, I must refer to past precedents and handle civil affairs with utmost caution." This was indeed a fundamental principle of following his ancestors' example. The Ming dynasty has now flourished for seventy years. Emperor Taizu's profound benevolence and abundant grace have laid an unshakable foundation, while the hardships of agriculture are recorded in the imperial mausoleum stele inscription. Moreover, the instruction to emphasize fundamentals was passed down from Emperor Wuhuang's poem "Tilling Rice on a Midday Sun," which was later entrusted to Emperor Ren. Allowing people to rest and recover, nurturing life and vitality, the ancestral legacy continues in succession. The empire was just emerging from the hardships of war and turmoil. Prefects and magistrates were still appointed for long terms, laws were strictly enforced to protect the people; corvée labor was lightened and taxes reduced, allowing the populace to remain in peace and prosperity, thus earning a reputation for good governance. Later, when Emperor Ying was still young upon ascending the throne and under the regency of his grandmother, the Taihuangtaihou, they continued to benefit from the previous dynasty's blessings and did not forget the people's hardships. Yang Shiqi and others submitted a memorial: "The Taizu Emperor was deeply committed to nurturing the people and had established systems for disaster relief." They also dredged ponds and reservoirs, repaired embankments and dams, to prepare against floods and droughts. Over time, abuses multiplied, and many water conservancy projects fell into disrepair. They requested the emperor to dispatch upright and capable officials from the capital to supervise local authorities, ensure fair grain purchases for disaster preparedness, and repair the ponds, reservoirs, embankments, and dams; those who performed best would be rewarded accordingly. The emperor approved, ordering that it be carried out immediately. Indeed, in our dynasty, the founding by Emperor Taizu and the preservation of his legacy have brought glory surpassing that of Yu, Tang, Cheng, and Kang. The key to passing down our family's heritage and governing the nation lies solely in valuing agriculture as a source of blessing and protection. Thus, for countless generations without end, enduring peace and prosperity are ensured—this is because there is a solid foundation. During the Jingtai era, Shang Xueshi Lu submitted a proposal on border affairs: "The land outside the passes is extremely vast. The fertile fields near castles and towns were first occupied by noble families in the capital as private estates; the remaining uncultivated land was also seized by officials such as the commanders of garrisons and generals, leaving soldiers without nearby arable land to cultivate." The matter was referred to the relevant authorities for investigation and deliberation. From the Chenghua era up to Hongzhi, accumulated reserves gradually dwindled, while banditry became increasingly rampant. The emperor then issued an order to reinforce the system of four reserve granaries established during the Hongwu era. Previous policies had been completely neglected. They collected silver and gold to purchase grain, as well as encouraged loans from local households, in preparation for droughts and floods. Later, they also recruited civilians to contribute grain in exchange for official positions or the redemption of crimes; at the same time, local officials were ordered to accumulate grain reserves according to the size of their respective prefectures and counties. The legal framework was thus fully established. Yet noble relatives and eunuchs within the court often possessed private estates, as well as imperial estates, modeled after the Song dynasty's system of public land rents and tax collection. Because eunuchs had often encroached upon and seized land from neighboring civilian households with great arrogance, it was due to Emperor Jing's benevolence and wisdom that the law was slightly enforced against them. At that time, noble relatives and favored courtiers reined themselves in and dared not act recklessly. At the beginning of the Hongzhi era, the emperor approved a request from the Minister of Revenue and ordered the Ministry of Rites to add ten farmers each of upper, middle, and lower ranks in the records for the plowing ceremony. These farmers were to wear their regular attire, hold farming tools, and be presented before the emperor during the ritual proceedings. He then ordered that they complete the furrow. Each person was granted one bolt of cloth as a reward. He also approved the proposal from local officials: to dredge and repair canals and weirs in prefectures, states, and counties such as Zhangde in Henan. All cases of land encroachment by officials from princely households and powerful local elites were thoroughly investigated and rectified. Not long after, he also dispatched a vice minister of public works to dredge the Wusong and Baomao Gang channels in order to drain accumulated water. At that time, the emperor was earnestly devoted to good governance; agriculture and sericulture were undisturbed, and frequent tax remissions and relief measures were implemented. After eighteen years of thorough cultivation and consolidation, it extended into the final years of the Zhengde era. The empire was still able to preserve its intact golden basin without flaw, passing it on to Emperor Shizong. This was due to the late emperor's unwavering concern for national welfare; his legacy endured far into the future. Emperor Shizong, having ascended from obscurity, came to power in the aftermath of widespread corruption and depletion in both public and private sectors. For the first twenty years of his reign, he was especially deeply concerned about the affairs of the people. He approved the proposal by Di Yun, a member of the Office of Censorate, to convert imperial estates into state-owned farmland and prohibited noble families from making vague or fraudulent requests for land. This effectively ended the long-standing harassment of civilians in the capital region since the middle period of the dynasty. He also issued an edict stating: "Agriculture is the source of clothing and food, and thus the top priority in royal governance." All local officials under the jurisdiction of the respective provincial governors and inspectors who hold agricultural responsibilities are not allowed to be assigned other duties. They must diligently supervise, fulfill their roles, and promote farming activities. In regions where such officials were not originally appointed, they should be entrusted to deputy or assistant officials in charge; their performance must be rigorously evaluated annually. For farmland lost due to flooding, siltation, or coastal erosion and sedimentation, tax exemptions were periodically granted. However, the responsible officials failed to properly implement these policies; they favored only wealthy households while neglecting the poor and weak. Moreover, with added levies and forced compensation, common people became increasingly burdened and impoverished. Therefore, upright and incorruptible officials should be selected to investigate and verify the cases for proper tax exemptions. In the ninth year, a preliminary silkworm altar was established in the northern suburbs. In the tenth year, the ceremony for praying for grain was conducted at the Grand Temple of State Rites. Later, he summoned Zhai Xueshi Luan and others to accompany him to the Western Garden to inspect the harvest. The emperor, standing at Binfeng Pavilion, instructed his ministers: "Only by personally witnessing their toil can one truly understand the hardships of farmers." Our sage ancestor once gave this instruction: "When wearing silk, one should think of the labor of weavers; when eating grain, one must remember the toil of farmers." Viewed in this light, every grain is indeed hard-earned. He also built the Wuyi Pavilion and had the chapter "Wuyi" from the Book of Zhou inscribed on its walls. He named a pavilion nearby "Xingeng," meaning "Reflecting on Farming," and another "Xingshan," meaning "Reflecting on Harvests"; the granary was called "Hengyu," meaning "Ever-Abundant." He had Xu Xiankao Rui's poem "Nongjia Mang" (The Busy Life of a Farmer) carved onto the pavilion walls and personally composed an essay to record it, demonstrating his profound concern for agriculture. In the eighteenth year, upon returning from Xianling Mausoleum, he composed a poem titled "Wheat Waves" along the way. In the nineteenth year, when rain was prayed for in the palace, it indeed rained. In the twentieth year, snow fell after a prayer for snow was made. Poems were composed in each case to record these joyful events. At that time, Daoist cultivation had not yet begun, Yan Song had not yet gained power, and the wars in both north and south were not yet intense. The emperor's actions at that time shone like bright edicts into the humblest homes, and his benevolence rained down to nourish the poor; he still harbored thoughts of humility and frugality. Emperor Muzong governed with purity and tranquility, ruling his subjects with broad benevolence and kindness. The plowing ceremony in the second year and disaster relief efforts in the third year all brought great glory and achievement. Though his reign was not long, his far-reaching plans and benevolent policies left a lasting legacy. Our present emperor is divinely gifted with extraordinary wisdom and has diligently begun to strive for excellence. In the first year of Wanli, he approved his ministers' proposal to conduct a land survey and equalize taxation in order to relieve the people's distress—not for the purpose of increasing taxes by fully exploiting land resources. His benevolent and earnest intentions were profound, so at that time no prefectures or counties dared to ignore the land measurement regulations. Governors and inspectors strictly supervised and rigorously examined their implementation. Those officials who were clear-minded, strong-willed, capable, and devoted to protecting the people thus had the opportunity to demonstrate their abilities. Meanwhile, all land survey laws and regulations were meticulously detailed and clearly established. People became familiar with measuring and calculating land, leading to equitable taxation; the long-standing problem of fictitious grain records burdening future generations was completely eliminated. Wasn't the practice of land measurement already in place at this time? Moreover, how could they possibly become proficient without proper training and implementation? In the spring of the thirteenth year, it had not rained for a long time; repeated prayers went unanswered. The emperor ordered the Ministry of Rites to prepare the ceremonial procedures for personally praying at the southern suburbs and submitted them for approval. The emperor said: "I will walk on foot, not ride in a palanquin; all officials are to accompany me." Heaven has shown signs of drought and disaster. As the Son of Heaven, I pray for my people; how could I possibly fear the toil of the journey? He then observed a period of fasting and prepared in advance, choosing the early morning of April 17th to personally proceed on foot to the suburban altar, performing the sacrificial prayers according to ritual. While in the tent, the emperor instructed his chief ministers: "The prolonged drought is due not only to my own lack of virtue but also because many local officials throughout the empire are greedy and tyrannical, harming the people and disturbing heavenly harmony." From now on, be sure to carefully select officials without neglect. He then returned to the palace on foot. After ten days, heavy rain finally fell. This action clearly followed the exemplary concern for drought relief set by Emperor Taizu. Later, due to a major famine in Zhongzhou, the emperor specially allocated funds from the imperial treasury and dispatched Inspector Zhong Huamin with an official token to provide relief. The Cisheng Palace and the Empress Dowager's palace each made donations, with expenses amounting to no less than hundreds of thousands; people throughout the empire sang praises of the emperor's benevolence. Yet recently, frequent levies for construction and repairs have burdened the people; silk taxes are imposed everywhere. Many commentators earnestly advocate abolishing these oppressive levies. It is like a patient suffering from abscesses, who cannot even think of restoring vitality; even if treatment brings recovery, it requires great effort and resources to heal. I humbly request to present a plan for healing: there is nothing better than emphasizing agriculture. When Gong was released from prison, I met with him. Before we had a chance to discuss his hardships, he immediately spoke these words with great earnestness. He also urgently asked me for agricultural experts from Jiangnan to cultivate the farmland in Jiangbei—what words of a benevolent person! |
| 2 | 國家奠鼎燕京，即勝國之故都。勝國當泰定時，翰林學士虞集議，以為京師東，瀕海數千里，北極遼海，南濱青齊，皆萑葦之所生也。海潮日至，淤為沃壤。謂宜用浙江之法，築堤捍水為之田。聽富民願耕者，合其眾，分授以地。定其等，為之疆畔。能以萬夫耕者，授以萬夫之田，為萬夫之長。能以千百夫耕者，亦如之。十年後，田成，有積蓄，命以官，高者佩印符，許傳子孫，如軍官之法。則近可得民兵十萬，以衛京師，島夷；遠可紓東南萬里航海饋運之危難。而江海游食輕剽之民，亦率有歸。議中格。後竟以海運不繼，亟為海口萬戶之設。大都本集言，然已無及矣。本朝海運既廢，軍國大命，獨倚重於漕儲。頃復黃淮梗塞，轉運艱阻。且倉庾無二年之蓄，水旱有不時之憂，而三輔顧多曠土，海需率成沮洳，在在可耕可鑿。嘉靖中，給事中秦鼇、詹事霍韜，皆扼腕言之。邇年，給事中徐貞明念西北水利事，裹糧從二三屬吏解事者經度之，信其必可行，以為京東輔郡，皆負山控海。負山則泉深而土澤，控海則潮淤而壤沃。諸州邑，泉從地湧，一決即通；水與田平，一引即至，具可疏鑿成田。如密雲之燕樂莊，平峪之水峪寺及龍家務莊，三河之唐會莊、順慶屯地，皆其著者。薊州，城北，則有黃厓營。城西，則有白馬泉鎮國莊。城東，則有馬伸橋夾林河而下。城南，則有別山鋪，及夾陰流河而下，至於陰流濱。疏渠，皆田也。遵化，西南平安城，夾運河而下，及沙河鋪地方。又鐵廠湧珠湖以下，至韭菜溝上素河下素河百餘里，夾河皆可田。遷安，北徐流營，山下湧出五泉，合流入桃林河。又三里橋湧泉，流入灤河。又蠶姑廟湧泉成河，夾河皆可田。盧龍，燕河營湧泉成河。及營東五泉，湧漫四出，至張家莊。撫寧，西台頭營，河流亦自燕河營湧泉而來，皆可田。豐潤，南則大寨及刺榆柁、史家河、大王莊。東則榛子鎮。西則鴉洪橋。夾河五十餘里，皆可田。玉田，清莊塢導河可田，後湖莊疏湖可田，三裏屯及大泉小泉，引泉可田。其間，有民棄不業之地，有屯地，有牧地。民棄不業者，召民業之，助其力。屯牧地屬官者，闢其蕪而收其入。先之京東數處兆其端，而畿內列郡可漸行也。先之畿內列郡引其緒，而西北之地可漸行也。在邊陲，則先之薊鎮，而諸鎮可漸行。至瀕海，則先之豐潤，而遼海以東，青徐以南，皆可漸而行也。乃陳興水利十四便益，言甚悉。又謂行水之地，高則開渠，卑則築圍，急則激取，緩則疏引。其最下者，遂以為受水之區，勢固不可強。如懷慶當丹沁下流，而真定尤滹沱所必⒊，安能久而無患？今致力當先於水源。先其源，則流微而易御。田其上流，則水殺而無⒊激汎濫之虞。疏上，竟沮浮議不果行。先是台臣周用，因河數⒊淤，議及東省水利，以為治河墾田，事相表裏。田不治，則水不可治。運河以東，濟南、東昌、兗州三府州縣，雖有汶沂洸泗等河，與民間田地曾不相貫注。每年泰山徂徠，山水驟發，則漫為巨浸，潰決城郭，漂沒廬舍，與河無異。一值旱暵，則又故無陂塘渠堰蓄水以待急，遂致齊魯之間，方四五千里之地，一望赤地，蝗蝻四起，草穀俱盡，此皆溝洫不修之故。今欲修溝洫，非謂一一如古也。古人原是如此。但各因水勢地勢之宜，縱橫曲直，隨其所向。自高而下，自小而大，自近而遠，盈科而進，委之於海，莫若正疆裏以稽工程，集人力以助夫役，蠲荒糧以復流移，專委任以責成功，持定論以察群議。毋以欲速而輒更張，毋以小利而生沮撓，則治河裕民之計也。事需後。張瀚之請墾鳳淮田也。疏稱：兩府地廣人稀，一望黃茅紅蓼，多不耕之地。間有耕者，又苦旱澇。雨多則橫潦瀰漫，無處歸束；無雨則任其焦萎，救濟無資。是以饣幾饉窘迫，煙稀土曠。此地界連蕭碣汝潁，逋逃之藪，積久不無隱憂。宜得專官，教民稼穡。夫水土不平，耕作無以施方。必先度量地勢高下，跟尋水所歸宿，濬河以受溝之水，開溝渠以受橫潦之水。官道之⒊，設大堤以通行。偏小之村，亦增卑以成徑。惟欲於道傍多開溝洫，使接續通流，水由地中行，不占平地。又度低窪處所，多開塘堰以瀦蓄之。夏潦之時，水歸溝塘；亢旱之日，可資引溉。高者麥，低者稻，平衍地多，則木棉桑枲，皆得隨宜樹藝。土本膏腴，地無遺利，遍野皆衣食之資矣。次則招撫流移，寬慰安插，量撥地土，處給牛種，蠲逋負，緩起科。又或招致江南客戶，或勸諭本土地鄰，或審擬徒夫無力者，令供役開濬，有力者出資給食。皆僉事可得專行。議既允，惜其時不講于任官之道，而猥以委之貪穢之史臬僉，竟令以人廢盛舉也。若東南水利，呂光洵條議特詳，謂：三吳古稱澤國，其西南翕受太湖、陽城諸水，形勢尤卑，而東北際海岡隴之地。視西南特高、高者田常苦旱。卑者田常苦澇。昔人治之，高下曲盡其製。既於下流之疏為塘浦，導諸湖之水，由北以入於江，由東以入於海；而又畝引江潮，流行於岡隴之外。岡隴，海涘也。岡隴之外則海矣。是以瀦洩有法，而水旱皆不為患。近來縱浦橫塘，多湮塞不治，惟二江頗通，曰黃浦，曰劉家河。然太湖諸水，源多而勢盛，二江不足以洩，而岡隴諸支河，此處實非岡隴，蓋近海之地，比下鄉稍高耳。如吾鬆之稱沙岡、竹岡者皆是也。又多壅絕，無以資灌溉。於是上下俱病，而歲常告災。治之之法，當自要害始。先治澱山等處一帶茭蘆之地，導引太湖之水，散入陽城昆承三泖等湖；又開吳淞江，並太盈趙屯等浦，泄澱山之水，以達於海；濬白茆港并鮎魚口等處，泄昆承之水，以注於江；開七浦鹽鐵等塘，洩陽城之水，以達於江；又導田間之水，悉入於小浦，小浦之水，悉入於大浦。使流者皆有所歸，而瀦皆有所洩，則下流之地治，而澇無所憂矣。凡岡隴支河，湮塞不治者，皆濬之深廣，使復如舊，則上流之地亦治，而旱無所憂矣。此三吳水利之大經也。潘鳳梧有言：水利微妙，通知者少，自非殫思熟見，鮮能究其源委。試舉嘉湖，餘可類推。夫防護修葺之法，小民最無知，全賴上人真知而禁之。如湖州之圩低，其港常闊，人憚於增外，僅為修內，故水益闊易⒊，而湖州多淹。崇桐之土高，其港常窄，人憚於開外，日為填出，故水益窄易涸，而崇桐多乾。此其言，蓋與光洵議互相發雲。湖州，地下無土。崇、桐，地高土多。無土者，將何增外；土多者，其傍河之田，不肯增土以為岡隴。凡高下鄉皆然。低鄉築圩，高鄉開河，如是而已。中州濱河之區，歲苦「馮夷」⒊嚙。顧以全河建瓴而下，當秋水時至，百川灌河，方數千里之水，曾無一溝一澮為之停蓄，以故頻受其患，而不獲資尺寸之利。若乃鄴之漳水，南陽之鉗盧陂，昔人率用以廣灌溉。宋於河北諸州，水所積處，興堰六百里，置斗門引定水灌田，民賴其利，何至於今皆沒沒也？關中引涇通渭，故有鄭國渠、白渠諸跡可尋。并州西南，若汾若沁，盡可引注為農田用。李冰為蜀守，壅江水作堋，穿二江通舟楫，因以溉諸郡。今陸海固在也。三楚漢沔，西來大江，中貫洞庭浩淼。誠盡力溝洫，開渠建閘，在在腴壤，何至如今之鹵莽而獲？廣南沿海，多淤沙饒沃，容有未興之利。八閩江右，畝窄人稠。乃中原迤北之境，則極目荒莽，水無ⅸ導，田不墾發。「小人之情，安土重遷，寧就饣幾餒，終無適樂土之慮。故『民』之為言『瞑』也。謂瞑瞑無知，猶群羊聚畜然，須牧者之所置之。置之茂草，則肥澤繁息；置之磽鹵，則零耗。」善乎崔寔之言之也。我高皇帝深維理道，數徙民就業寬鄉，移人通財，以贍蒸黎，猶仿佛乎井授遺意，而嗣後絕未有踵行之者，何哉？若屯政梳爬，非不嚴也，而托名逃荒，巧為影占者，弊仍未易究詰。乃邊鎮如遼東如宣大如甘肅，視國初屯糧之原額，今且不啻損十之五。即雖參罰之例，故未嘗廢，亦惟是較多寡于催科，曾未聞有以撫流移，闢草萊，上功幕府者。又何暇責以建阡陌，浚溝洫，導利於非常之原乎？昔有為行經界寓地網之議者，以為敵騎利在平曠，易為馳突。今邊塞，率平原曠野，險阻實稀。宜因屯田，定其經界，開為溝洫。就用田者之力，每一里共濬一溝界，如古井田之制。一可以息爭端，二可以備旱潦，三可以阻敵騎，四者，或我兵車虜，即可依此為常陣，免臨時掘塹之勞。此蓋本吳玠在天水軍制金騎遺法也。今井制堙廢久矣，聞山東登萊，猶存畎澮，而東虜竟以勢難踰越，不敢犯。寧夏多水田，有溝塹，夏月種作，則胡馬不能來，故稱安寧。以斯知廣畝濬川，所以興利厚農，亦以設險守國。且也，計口授田，俾有恒產，庶人人樂本業而安為黔首。即有豪傑，難以率亂。故三代盛時，人必里居，地必井畫，帝王治天下之大經大法，率不外此。方正學有言：流俗謂井田不可行者，以吳越言之，山溪險絕，而人民稠也。夫山溪之地，雖成周之世，亦用貢法，而豈強欲堙卑夷高，以盡井哉？但使人人有田，田各有公田，通力趨事，相救相恤，不失先王之道，則可矣。而江漢以北，平壤千里，畫而井之，甚易為力也。嗟乎！自限田名田之議，先漢不即行，而貧富益遠。唐李翱、宋林勳仿古井田意，分劈講畫，作《平賦》《政本》二書甚具。而宋儒張子厚，有買田一方，畫為數井之思，且講求法制，以為不刑一人而可復。時皆不售。淳熙中，朱文公熹知漳州，欲行經界，獨丈量隱稅，令貧富得以實自占，非復若限田均田之難，而亦竟為豪家猾吏所排沮。所以深致慨于井製之未易復也。生民之計，將無已遂窮乎？亦惟是我高皇帝宸慮精詳，時時體井田遺意，即召人墾荒，亦必驗丁撥給，限定田畝，不許拋荒流移。而御製《大誥續編》，且惓惓以田不井授為憾。諸所為農田計久遠者，酌古準今，足為萬世法程至明也。餘嘗謂夏后五十，殷人七十，非厚民而多予之田，乃限民不得多種也。吾高皇帝真得此意矣。故曰創。明主意見，自然到此，不可學不必學也。當其時，三尺新懸，有司奉行惟謹，未嚐特為農事設專官，人盡農官也。以農桑責之郡縣，以屯種責之衛所，非農事修舉，不得注上考。官愈增，事愈廢矣。何也？事廢而後增官；官增，謂事舉矣，其實不舉事也。蓋設官分職，原以為民。孔曰富之，孟曰制田里，教樹畜。舍此更何事事哉。嗣後不察，而增設府州縣勸農佐貳，設屯田水利臬臣，又或特遣重臣。諸牧民之長，其賢者亦或體上愛養至意；不然者，且見以為業有專官，而已可弛擔也。先臣吳世忠嘗咄嗟道之矣，曰：臣任給事中時，具言水利為農田急務，幸準覆行。及備員湖藩，而所屬陂塘池堰，湮塞如故。為豪家填占迷失者，在在有之。有塘寬十百餘畝，無勺水可資。若占塘為田，則豪家也。塘寬而無勺水可資，則非豪家也。召里老谘問，云：往朝廷重農，州縣以水利為急，差官清理，歲有修築。於時，豪強不敢填占，民以實保結。故亢旱而農田有救，百姓有所賴也。邇年州縣官惟勾攝詞訟之為急，其餘塘堰冊報，類非覈實，豪強填占，又置不問，雖奉勘合行視，特科索裏戶，供應而去。初曷嘗一至郊野，見所謂隄塘渠堰為何若哉？及亢旱無收，恩旨蠲免，則已先期督徵入官。民未沾惠，而國用不足，往往又額外科征之。此獄訟所以日繁，而盜賊滋有也。嗚呼！自昔而已然矣，將何以挽其流乎？古天子巡狩，入其境，田野闢，受上賞；荒蕪不治，蒙顯罰。近世設按察司，察此務；分巡御史，巡此務也。竊查憲綱一款：農桑乃生民衣食之源。仰本府州縣行移提調官，常用心勸諭農民，趁時種植。仍將種過桑麻等項田畝，計料絲綿等項，分豁舊有新收數目開報。先臣霍韜發憤言：此乃巡按御史急務也，今則徒為文具而已。旌舉守令，何曾稱某守某令興過若干水利，勸過若干農桑，乞敕都察院舉行。其在陝西山西北直隸河南尤為至急。而邇年都御史孫丕揚，請以保民實政五事課有司，庶幾申明高皇帝要束。柰何率弁髦之也！守令分符而治一方，儼然古封建侯伯之尊。昔尼父孜孜矻矻，無一同一旅，以抒其猷。士抱遺經遇主，輒提千里之封，乃民事不以關心，而一任蒿萊之彌望，謂誦法何？富教先勞，亦私議于車塵馬足之間而已，痛哉！可為慟哭者也。趙邦清之為滕縣也，均田治水，儲粟賑災，怨勞有所不避，此有司之則也。 The state established its capital at Yanjing, which was already the former dynasty's ancient capital. During the Taiding period of the former dynasty, Hanlin Academician Yu Ji proposed that since the imperial capital was located in the east, along a coastline stretching thousands of miles—north to Liaodong and south to Qingdao and Qi Prefecture—all these areas were filled with reeds and cattails. The tides came daily, depositing silt that gradually turned into fertile soil. He suggested adopting the methods used in Zhejiang to build dikes and control water for cultivating farmland. The government should listen to wealthy commoners willing to farm, gather them together, and allocate land accordingly. Establish their ranks, and define the boundaries of the fields. Those who can lead ten thousand men in farming should be granted land for ten thousand men and appointed as their leader over ten thousand men. Those capable of leading a thousand or a hundred men to farm should also receive the same treatment accordingly. After ten years, when the farmland is developed and there are reserves accumulated, they should be appointed to official posts. Those of higher rank may wear seals and tokens, and these privileges can be passed down to their descendants, following the same system as for military officers. This would provide a nearby force of 100,000 civilian soldiers to defend the capital and guard against island raiders; in the long term, it could also alleviate the dangers and difficulties of transporting supplies by sea over ten thousand miles from the southeast. Moreover, the drifting and lawless people who roamed along the rivers and seas would also gradually find a place to settle. However, this proposal was not implemented due to bureaucratic resistance. Later, because the sea transport could no longer be sustained, they urgently established a ten-thousand-household administrative unit at the seaport. The capital city of Dadu did indeed have such discussions, but by then it was already too late. In our dynasty, maritime transport has been abandoned; the military and state's vital needs now entirely depend on canal transportation for supplies. Recently, however, the Yellow River and Huai River have become blocked again, making transport difficult and obstructed. Moreover, the granaries hold less than two years' worth of reserves; there is constant worry about unpredictable floods and droughts. Yet in the Three Fu regions, much land remains uncultivated, and coastal areas are often waterlogged or marshy—everywhere there is potential for cultivation and irrigation. During the Jiajing period, Censor Qin Ao and Grand Secretary Huo Tao both expressed deep concern about this issue. In recent years, Censor Xu Zhenming considered the water conservancy projects in the northwest. He brought provisions and was accompanied by two or three subordinate officials who understood the work to survey and plan it. He firmly believed that such a project would certainly be feasible, as he thought all the outlying prefectures east of the capital were situated with mountains behind them and controlled access to the sea. Being backed by mountains means deep springs and fertile soil, while controlling the sea means silt from tides enriches the land. In various prefectures and counties, springs emerge from the ground; with just one excavation, water can flow freely. Wherever the water level matches that of the fields, a simple diversion brings it there—everywhere is suitable for dredging and irrigation to create farmland. Places such as Yanle Zhuang in Miyun, Shuiyu Si and Longjia Wu Zhuang in Pingyu, and Tanghui Zhuang and Shunqing Tun Di in Sanhe are among the most notable examples. In Jizhou, to the north of the city, there is Huangya Ying. To the west of the city are Baomaquan Zhen and Guozhuang. To the east of the city is MASHEN QIAO, with Jialin He flowing downward from there. To the south of the city is Bieshan Pu, as well as areas along Yinliu He flowing downward to Yinliu Bin. Dredging channels in these places would all result in farmland. Zunhua, to the southwest at Ping'an Cheng, along the Grand Canal downstream and the Shahe Pu area, are all suitable. Moreover, from Tiechang Yongzhu Hu downstream to Xiaocai Gou, the upper and lower Suhes for over a hundred li along both sides of the river are all suitable for cultivation. In Qian'an, to the north at Xuliuying, five springs emerge from beneath the mountains and converge into Taolin He. Additionally, the spring at Sanli Qiao flows into Luan He. Moreover, the spring near Cangu Miao forms a river, and both sides of this river are suitable for farmland. In Lulong, Yhe Ying has springs that form a river. And to the east of Ying are five springs, which spread out widely and flow as far as Zhangjia Zhuang. In Funing, at the western Taotou Ying, the river also originates from the springs in Yhe Ying and is suitable for farming. In Fengrun, to the south are Dazhai, Ciyu Duo, Shijia He, and Dawang Zhuang. To the east is Zhenzi Zhen. To the west is Yahong Qiao. For over fifty li along both sides of these rivers, all land is suitable for cultivation. In Yutian, Qingzhuang Wu can be cultivated by channeling the river; Houhu Zhuang is suitable for farming after dredging the lake. Sanli Tun and Dquan Xiaoquan are also cultivable through diverting springs. Among these areas, there are lands abandoned by the people who no longer cultivate them, military garrison lands, and grazing lands. For land that has been abandoned by the people, invite farmers to cultivate it and provide assistance in labor. As for garrison or grazing lands under government control, clear the wasteland and collect its produce. First establish several pilot projects in Jingdong to demonstrate the initiative; then gradually implement it across all prefectures within the imperial territory. By first initiating these efforts in various prefectures of the imperial territory and laying the groundwork, the northwest region can gradually follow suit. In border regions, start with Jizhen first, and then other garrisons may gradually implement similar measures. As for coastal areas, begin with Fengrun first; then the regions east of Liaodong and south of Qingzhou and Xuzhou can gradually follow. He then presented fourteen detailed benefits of promoting water conservancy projects, explaining them in great detail. He also said that in areas where water management is needed, if the land is high, channels should be dug; if low-lying, dikes should be built. In urgent cases, water can be diverted forcefully; in less pressing situations, it can be guided and channeled gradually. For the lowest areas, they should naturally serve as water-receiving zones; to force otherwise would go against natural conditions. For example, Huaiqing lies downstream of Danqin; and Zhending is especially situated where the Hutuo River must flow—how could it remain free from disasters for long? Now, efforts should first focus on water sources. By addressing the source first, the flow becomes minor and easier to control. Cultivating land upstream will reduce water volume and eliminate concerns about sudden floods or overflowing rivers. The proposal was submitted, but ultimately it was blocked by groundless criticism and never implemented. Previously, Grand Censor Zhou Yong, due to the repeated siltation of the river, proposed discussions on water conservancy in the eastern province. He believed that managing the river and reclaiming farmland were mutually reinforcing endeavors. If the land is not cultivated, then the water cannot be properly managed. To the east of the Grand Canal, in the three prefectures and counties of Jinan, Dongchang, and Yanzhou, although there are rivers such as Wen, Yi, Guang, and Si, they have never been connected to the farmland of the common people. Every year, when sudden mountain floods from Mount Tai and Culai surge forth, they flood the area with vast waters, breach city walls, destroy houses, and cause devastation no different from a river breaking its banks. In times of drought, there are no dikes, ponds, canals, or dams to store water for emergencies, resulting in the region between Qi and Lu—covering thousands of square li—becoming a barren wasteland. Locusts and pests emerge everywhere, consuming all grass and grain; this is entirely due to the neglect of irrigation systems. Now, if we wish to repair these ditches and canals, it does not mean restoring them exactly as in ancient times. The ancients originally did things this way. Rather, we should adapt to the natural flow of water and the topography—whether straight or curved, horizontal or vertical—according to their natural directions. From high to low, from small to large, from near to far—advancing step by step through the terrain—and ultimately directing water into the sea. Nothing is better than establishing clear boundaries to oversee engineering projects, mobilizing human resources for labor, exempting taxes on wasteland to encourage resettlement, assigning dedicated officials responsible for success, and maintaining firm principles to evaluate public opinion. Do not hastily change plans in pursuit of quick results, nor allow minor gains to cause hesitation or obstruction—this is the strategy for managing rivers and benefiting the people. This matter requires action in the future. Zhang Han's proposal to reclaim farmland in Fenghuai. The memorial stated: The two prefectures have vast land but sparse population; the landscape is filled with yellow grass and red reeds, much of which remains uncultivated. Among those who do farm, many suffer from droughts and floods. When there is heavy rain, water spreads everywhere with nowhere to drain; when there is no rain, the crops dry up and wither without resources for relief. Therefore, famines and hardships are common, and once-populated areas become deserted wastelands. This region borders Xiaozhao, Ruying, and other places, becoming a refuge for fugitives; over time, this inevitably causes hidden concerns. It is advisable to appoint a dedicated official to teach the people farming techniques. Where land and water conditions are uneven, there can be no effective method of cultivation. One must first measure the elevation and topography of the land, trace where water naturally flows, dredge rivers to receive water from ditches, and dig canals and ditches to collect overflow. For major roads, build large dikes to ensure passage. Even for smaller villages, raise the low-lying areas to form paths. The idea is to dig many ditches and canals along the roads, connecting them so water flows continuously underground without occupying flat land. Also, measure low-lying areas and construct ponds and dams to store the water. During summer floods, water will flow into ditches and ponds; during droughts, it can be drawn for irrigation. High ground is suitable for wheat, low ground for rice; in flat and fertile areas, cotton, mulberry trees, and hemp can all be planted according to local conditions. The soil is naturally rich; no land goes unused—every field becomes a source of clothing and food. Next, recruit and settle displaced people by offering reassurance; allocate land according to need, provide oxen and seeds, exempt them from overdue taxes, and delay the imposition of new levies. Additionally, either invite tenant farmers from Jiangnan or encourage local landowners to participate; examine convicts who are too weak for labor and assign them lighter duties in digging and dredging, while those with strength should contribute funds and food supplies. All these matters can be fully managed by the appointed official. Although the proposal was approved, it is regrettable that at that time there was no attention paid to selecting proper officials. Instead, it was carelessly entrusted to corrupt and unscrupulous magistrates, ultimately causing this great initiative to fail due to poor personnel choices. As for water conservancy in the southeast, Lü Guangxun's detailed proposal was particularly thorough. He stated: The Three Wu regions were historically known as marshlands; their southwest areas receive waters from Taihu Lake and Yangcheng Lake, making them especially low-lying, while to the northeast are coastal ridges and elevated land. The terrain in the northeast is distinctly higher; these high areas often suffer from droughts. The low-lying fields, on the other hand, frequently suffer from flooding. In ancient times, people managed this by fully addressing both high and low areas with meticulous planning. They dredged canals and ponds in the lower reaches, channeling water from various lakes into the Yangtze River to the north and into the sea to the east; at the same time, they also guided river tides through dikes and ridges beyond the elevated land. Ganglong refers to coastal ridges. Beyond Ganglong is the sea itself. Therefore, with proper regulation of water storage and drainage, both floods and droughts could be prevented from becoming disasters. In recent times, many of the longitudinal ditches and transverse ponds have been silted up and neglected; only two rivers remain somewhat navigable: one is Huangpu River, and the other Liujiache River. However, the waters of Taihu Lake have numerous sources and strong flow; the two rivers are insufficient to drain them. Moreover, the tributary streams in the Ganglong area, this place is actually not Ganglong, but rather low-lying coastal land that is only slightly higher than the surrounding countryside. Such as Shagang and Zhugang in Wusong are examples of this. Moreover, many have been blocked off, leaving no means for irrigation. As a result, both high and low areas suffer, and disasters are frequently reported each year. The method of managing this situation should begin with addressing the most critical points. First, manage the reed and cattail areas along Dianshan and other locations by channeling Taihu Lake's water into Yangcheng, Kuncheng, Sanmao, and other lakes. Next, dredge Wusong River as well as Taoying, Zhaotun, and other ditches to drain the waters of Dianshan into the sea; clear Baimao Gang and Niaoyu Kou and similar areas to release the water from Kuncheng into the river; open Qipu Yantie and other ponds to discharge the water from Yangcheng into the river. Moreover, guide water from farmlands into small ditches, and then channel the water from these small ditches into larger ones. If flowing waters all have a place to drain and stored water has an outlet, then the lower areas will be well managed, and flooding need not be feared. All tributary streams and ditches in the Ganglong region that have been silted up should be dredged to their former depth and width; if this is done, then the upper areas will also be well managed, and drought need not be feared. This is the fundamental principle of water conservancy in the Three Wu regions. Pan Fengwu once said: Water management is subtle and complex, and few truly understand it. Unless one exhaustively considers and thoroughly observes the situation, it is rare to fully grasp its origins and details. Let us take Jiahu as an example; others can be inferred by analogy. The methods of protection and maintenance are unknown to ordinary people, who entirely rely on those in authority with true knowledge to regulate them. For example, the dikes in Huzhou are low and its canals often wide. People fear expanding outward and only repair inward, so the water spreads more easily, leading to frequent flooding in Huzhou. Chongtong has high land, and its canals are often narrow. People fear digging outward and instead continuously fill the channels from within; thus, water becomes increasingly restricted and easily dries up, leading to frequent droughts in Chongtong. These remarks complement Lü Guangxun's proposals and elaborate on them further. Huzhou has low-lying land with no solid soil beneath. Chongtong and Tong have high ground and abundant soil. Those with no soil cannot add to the dikes; those with plenty of soil, however, are unwilling to use it for building ridges along riverbanks. This is true for both high and low-lying villages alike. Lowland areas should build dikes, while upland areas should dig rivers—this is all that needs to be done. In the regions along the Yellow River in Zhongzhou, people suffer every year from erosion by "Fengyi," a term referring to river floods. However, since the entire river flows downward like water from a jug, when autumn floods arrive and countless streams pour into it, there are no ditches or ponds to store even a small portion of this vast expanse of water. Therefore, people frequently suffer its disasters without reaping any benefit, however slight. In the past, places such as Zhang River in Ye and Qianlu Pools in Nanyang were commonly used to expand irrigation. During the Song dynasty, in various states of Hebei, where water accumulated, a dam six hundred li long was built and sluice gates were set up to divert Ding River water for irrigation. The people benefited greatly from this—how is it that today all such efforts have been forgotten? In Guanzhong, water was diverted from Jing River to Tongwei; thus, the remains of Zhengguo Canal and Baiqu Canal can still be found. In the southwest of Bingzhou, rivers such as Fen River and Qin River could all be diverted for agricultural use. Li Bing served as governor of Shu, where he built a weir to control the Min River, excavated two rivers for boat traffic, and used them to irrigate various commanderies. Nowadays, Lu Hai still exists. The Han and Mian rivers of Sanchu flow westward into the great Yangtze River, which runs through the vast expanse of Dongting Lake. If only people would truly exert effort in digging ditches and building canals with sluice gates, fertile land could be found everywhere—how could it have come to today's state of neglect and barrenness? The coastal areas in Guangnan are rich with silt and fertile soil, so there is still untapped potential for development. In Bashu Fujian to the right of the Min River basin, land is narrow and population dense. However, in the northern regions extending from Zhongyuan, one sees only vast wastelands; water is not properly channeled, and fields remain uncultivated. "The common people's nature is to be attached to their native land and reluctant to relocate; they would rather endure hunger than consider moving to a more pleasant place. Therefore, the term "min" (people) is said to mean "ming," implying ignorance or blindness. It means that they are blind and ignorant, like a flock of sheep gathered together, requiring the shepherd to place them wherever he wishes. Place them in lush grasslands and they will grow fat and multiply; place them on barren, saline land and they will dwindle and perish." How well Cui Shi has spoken! Our revered Emperor Taizu deeply considered governance and several times relocated people to more spacious regions for employment, moving populations to share resources in order to support the common people. This was somewhat reminiscent of the ancient system of land distribution according to the well-field method; yet after that time, no one has continued this practice—why is that? Although the policies for military colonies and land management are not lacking in strictness, those who falsely claim to be fleeing famine and cunningly occupy land under false pretenses remain difficult to investigate and rectify. In border garrisons such as Liaodong, Xuandashan, and Gansu, the original grain quotas for military colonies established at the beginning of the dynasty have now been reduced by more than half. Even though regulations for penalties and rewards still exist, they are only applied in assessing the amount of taxes collected. No one has ever been heard to be credited with merits in the military headquarters for resettling displaced people or clearing wasteland. How then can one expect them to have time to build field boundaries, dredge ditches, and develop irrigation from unconventional sources? In the past, there were those who proposed implementing land boundary regulations and a grid system for fields, arguing that enemy cavalry thrived on flat, open terrain, making it easy for them to charge and attack. Today's border regions are mostly vast plains with few natural obstacles or defensible features. Therefore, military colonies should be established to define land boundaries and dig ditches. By mobilizing the labor of those cultivating the land, one ditch should be dug every li along the boundary, following the pattern of the ancient well-field system. This would serve four purposes: first, to resolve land disputes; second, to prepare for droughts and floods; third, to hinder enemy cavalry movements; fourth, if our troops are ambushed by the enemy, they can immediately use these ditches as a permanent defensive formation, avoiding the labor of digging trenches at short notice. This method essentially follows Wu Jie's strategy from his time in Tienshui for countering Jin cavalry, a legacy of military tactics. Nowadays, the well-field system has long been abandoned. However, it is said that in Dengzhou and Laizhou of Shandong, furrows and ditches still exist; as a result, the eastern bandits find these difficult to cross and dare not attack. Ningxia has many paddy fields with ditches and trenches; during the summer planting season, Hu cavalry cannot approach, hence it is called "Anning" (peaceful). From this we can see that expanding farmland and dredging rivers not only promotes agricultural prosperity but also serves to create natural defenses for national security. Moreover, by allocating land according to household size and ensuring people have permanent property, we can encourage everyone to take pride in their farming profession and remain content as common citizens. Even if there are ambitious or capable individuals, it would be difficult for them to lead rebellions. Therefore, during the flourishing times of the Three Dynasties (Xia, Shang, and Zhou), people necessarily resided in their native villages, land was strictly divided according to the well-field system; these were the fundamental principles by which emperors governed the realm. Fang Zhengxue once said: The common belief that the well-field system is unfeasible, especially when referring to Wu and Yue regions, is due to their rugged mountainous terrain with dangerous streams and a dense population. As for mountainous areas with rivers, even during the prosperous Zhou dynasty, they were managed through tribute systems; would anyone really insist on filling in lowlands and leveling high ground to fully implement the well-field system? But as long as every person has land, with each plot including communal fields, and people work together in cooperation, helping and supporting one another without deviating from the principles of ancient kings, this would suffice. In regions north of Jianghan, where vast stretches of flat land extend for thousands of li, dividing the land according to the well-field system would be relatively easy. Alas! Since the proposal to limit land ownership and register land names was not immediately implemented during the early Han dynasty, the gap between rich and poor has only grown wider. Tang dynasty's Li Ao and Song dynasty's Lin Xun, inspired by the ancient well-field system, proposed detailed land division plans in their works Pingfu (Equal Taxation) and Zhengben (Fundamentals of Governance), which were particularly thorough. The Song Confucian scholar Zhang Zihou even proposed buying a piece of land and dividing it into several well-field plots, while also emphasizing legal systems, believing that the system could be restored without punishing a single person. Yet at the time, these ideas were not adopted. During the Chunxi period, Zhu Xi, known as Wen Gong, served as governor of Zhangzhou and wished to implement land boundary registration. He focused solely on measuring hidden taxes and required both poor and rich households to truthfully report their landholdings. This was not as difficult as enforcing land limits or equal distribution; yet it too was ultimately obstructed by powerful families and corrupt officials. This is why he deeply lamented the difficulty of reviving the well-field system. Is there truly no way to improve the welfare of the people? It is only our revered Emperor Taizu, whose careful and thorough consideration of the people's welfare was always guided by the spirit of the well-field system. Even when calling upon people to cultivate wasteland, he would verify household sizes before allocating land, set limits on acreage, and strictly prohibit abandoning farmland or relocating without authorization. Moreover, in his personally composed Da Gao Xu Bian (Continuation of the Great Edicts), he repeatedly expressed regret over the fact that land was no longer distributed according to the well-field system. All these long-term measures for agricultural planning, drawing from ancient precedents and adapting to modern conditions, are clearly sufficient as a model and standard for all future generations. I have often said that the Xia dynasty limited land to fifty mu per person and the Shang dynasty to seventy mu—not because they were generous in giving more land, but rather to restrict people from cultivating too much. Our revered Emperor Taizu truly understood this principle. Hence it is called "chuang" (innovation). The emperor's insight naturally led to this conclusion; such wisdom cannot be learned by rote, but must be understood through genuine study. At that time, the new laws were freshly promulgated and officials carried them out with utmost care. No special officers were specifically appointed for agricultural affairs—every person was essentially an agricultural official. Agricultural and sericulture matters were the responsibility of prefectures and counties, while military colonies and planting were assigned to garrisons. If agricultural affairs were not properly managed, officials could not receive favorable evaluations. The more officials there are, the more neglected the actual work becomes. Why is this so? Because when affairs are neglected, officials are added; once more officials are appointed, it is assumed that the matters will be handled—but in reality, they remain unaddressed. Originally, appointing officials and dividing responsibilities was intended for the benefit of the people. Confucius spoke of enriching the people; Mencius emphasized regulating land divisions, teaching agriculture and animal husbandry. Beyond this, what other matters are there to attend to? Later generations failed to understand this, and added posts such as assistant officials for encouraging agriculture in prefectures, states, and counties; established supervisors of military colonies and water conservancy projects; or even specially dispatched high-ranking ministers. Among the officials responsible for governing the people, those who were virtuous might still embody the emperor's deep concern and care; but others would see that there was now a specialized official in charge of agriculture, and thus feel relieved from their own responsibilities. My late colleague Wu Shizhong once lamented this, saying: "When I served as a Jishizhong (an official of the Office of Imperial Audience), I clearly stated that water conservancy was an urgent matter for agriculture, and fortunately received approval to proceed." But when I served as a nominal official in the Hufan (a provincial administration), the dikes, ponds, and reservoirs under my jurisdiction were still silted up and blocked as before. In many places, these waterworks had been filled in or occupied by wealthy families, their locations lost to time. There were ponds spanning dozens of acres wide, yet not a single drop of water remained usable. If someone converts a pond into farmland, then they are a wealthy landowner. A pond that is wide yet contains no usable water at all cannot be the property of a wealthy family. I summoned local elders to inquire, and they said: "In the past, when the court valued agriculture, prefectures and counties treated water conservancy as urgent. Officials were dispatched to clear up problems, and repairs and construction took place every year." At that time, powerful landlords dared not encroach or occupy these areas, and the people genuinely pledged to protect them. Therefore, even during severe droughts, farmland could be saved, and the common people had something upon which they could rely. In recent years, local officials have regarded only the handling of lawsuits as urgent; all other matters such as reports on dikes and reservoirs are generally not verified for accuracy. Powerful landlords encroach upon these areas without consequence, and even when officials are sent to inspect, they merely demand supplies from the local households and leave after being entertained. Have these officials ever once gone out into the countryside to see what those so-called dikes, ponds, canals, and reservoirs actually look like? When a severe drought leads to no harvest and imperial edicts grant exemptions from taxes, the officials have already collected these levies in advance. The people do not benefit from this grace, yet state revenues remain insufficient; as a result, they often impose additional taxes beyond the quota. This is why lawsuits have become increasingly frequent and bandits and thieves continue to multiply. Alas! This has been the case since ancient times. How can we possibly reverse this trend? In ancient times, when the Son of Heaven toured his domains and entered a region, if its fields were cultivated and well-ordered, the local officials received great rewards; but if the land was neglected and overgrown, they would suffer severe punishment. In recent times, the Ancha Shi (Office of Censorate) was established to oversee this matter; and touring censors were assigned specifically for its inspection. I have secretly examined one clause of the Censorate Code: agriculture and sericulture are the sources of clothing and food for the people. It is directed that the respective prefectures, states, and county officials, along with their supervisors, should always take care to encourage and advise farmers to plant crops in a timely manner. They should also report the acreage of land planted with mulberry and hemp, along with an account of silk and cotton production, clearly distinguishing between previous holdings and newly acquired yields. My late colleague Huo Tao angrily remarked: "This is the urgent duty of touring censors, but now it has become nothing more than a formality." When recommending and commending magistrates, has there ever been a mention of some governor or county official who had constructed a certain number of water conservancy projects or encouraged a specific amount of agricultural and sericultural production? I respectfully request that the Supreme Censorate be ordered to implement this. This is especially urgent in Shaanxi, Shanxi, Beizhili, and Henan. Recently, the Grand Censor Sun Piyang proposed that five practical policies for protecting the people be used to evaluate local officials, in order to revive and clarify the essential decrees of Emperor Taizu. How can these matters be so casually disregarded! Governors and magistrates, entrusted with authority to govern a region, hold a dignity akin to the ancient feudal lords. In former times, Master Ni Fu (Confucius) worked tirelessly and diligently, never traveling with a companion of equal status, to express his ideals. When scholars who have inherited ancient teachings encounter a ruler, they are often granted fiefs spanning thousands of li. Yet if these officials show no concern for the people's affairs and allow weeds to overgrow the fields without care, what is this but an insult to the law? Encouraging agriculture and education begins with hard work, yet these matters are merely discussed in passing among the dust of carriages and horse hooves. How painful is this! This is a cause for deep mourning and weeping. Zhao Bangqing, when he served as the magistrate of Teng Xian, equalized land distribution and managed water conservancy projects, stored grain to relieve disasters, and bore grievances and hardships without hesitation—this was the standard for local officials. |
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