| Chinese Text Project Wiki |
《卷十六 Volume 16》[View] [Edit] [History]
This textual edition has had punctuation added automatically using artificial intelligence. The results of this process are inevitably imperfect; please help correct mistakes by editing the text. 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  | 欽定四庫全書 Imperially Approved Complete Library of the Four Treasuries |
| 2 | 《甫田集》巻十六 Fu Tian Ji, Volume 16 |
| 3 | 明。 文徵明。 撰 Ming. Wen Zhengming. authored |
| 4 | 敘：十三首 Preface: thirteen poems |
| 5 | 《送周君還吉水敘》 "Preface to See Zhou Jun Return to Jishui" |
| 6 | 故工部尚書周文襄公撫循江南，大有功徳於民，去之五十年，為𢎞治己未，有詔以公與故戶部尚書夏忠靖公並祠於呉，從有司之請以慰荅呉民之願思也。明年廟成，廟有像設而公去呉久，蔑所儗似於是，公之孫廷器，自吉水以公畵像來，訖事乃去，呉之老長先生，以呉人幸於奉公顔色而喜廷器，君之來也，謂其歸不可無言，猥以屬某某之生，在公去呉二十年之後，然習聞遺徳，宛猶瞻承，有不容已於言者，方宣徳之初，當朝家多事之後，公私弊極，公以幹運之材，撡富民之術，以拓賦財之源，博收衆議，首勤民隠，劭農振業，歲亦比登，民樂於所入而不知苦其出，上享其用，下茹其澤者二十有二年，徵公之績法，得祀久矣，顧方相安於無事，而事之成固，亦有竢於論之定也，是故公在而樂既，去而思思久而不能忘，越五十年而卒，用食其報於呉，此固無傷於緩，而益有以見公之徳澤深長，非茍焉圖塞目前之為也。竊惟東南賦財之㑹，百需出焉，不培其根而日竭，其出出倍而末亦益瘁矣。方公未至之先，有司誅求不少，㢮而積逋至八百萬，公既損，民常出而官復羡贏，此雖公之才局去人逺甚，而其理亦豈不有可推者哉？今聖天子不違民思，以昭厥勳，誠不能無所望於後之人也。惟公恩澤繫民心，功業在史官，而血食之詳，當有記廟之成者，余特敘其槩以榮君之行，亦聊以寄呉人之思云爾。 The former Minister of Works and Grand Secretary Zhou Wenxiang Gong governed Jiangnan, rendering great merit and virtue to the people. Fifty years after his departure, in Hongzhi Jiw ei year, an imperial edict was issued to build a joint shrine for him and the late Minister of Revenue Xia Zhongjing Gong in Wu, following the request from local officials to comfort and respond to the longing wishes of the people of Wu. The following year, the temple was completed. Although there were statues in the temple, since Grand Secretary had been away from Wu for a long time, none could resemble him accurately. Thus, his grandson Tingqi, coming from Jishui with an official portrait of the grand secretary, arrived and departed after completing the matter. The elders and scholars of Wu rejoiced at the arrival of Master Tingqi, who brought the image of their honored official, as they were delighted to see a descendant return. They believed that such a visit should not go without words; thus, I was humbly entrusted by someone's student to compose this piece. Though it had been twenty years since Grand Secretary left Wu, I had long heard about his virtuous legacy and still felt as if I could gaze upon him directly. There were things I simply could not remain silent about. At the beginning of the Xuande era, after a period when many affairs burdened both state and people to their utmost limits, Grand Secretary employed capable talents and strategies for enriching the populace, expanding sources of taxation and revenue. He widely solicited public opinion, diligently addressed the hardships of the common people, promoted agriculture, revitalized industries, and ensured bountiful harvests year after year. The people were pleased with their gains without feeling the burden of contributions; both above and below enjoyed his benefits for twenty-two years. Thus, Grand Secretary's achievements and exemplary conduct had long been worthy of veneration. However, as peace prevailed during this time and matters naturally progressed to completion, it was only later that a definitive judgment on these events could be made. Therefore, when he was present, people were happy; after his departure, they missed him deeply. This longing endured for so long that it became unforgettable. After fifty years had passed, the people of Wu finally honored him with sacrifices and offerings. Though this recognition came somewhat late, it further demonstrated how profound and enduring Grand Secretary's virtue and blessings were—not a mere attempt to hastily satisfy immediate needs. I secretly believe that the southeast region is where fiscal resources converge, and all sorts of needs arise from it. If its foundation is not nurtured while being constantly drained, then although the output may double, the exhaustion at the end will only grow worse. Before Grand Secretary arrived, local officials levied heavy demands without respite, and accumulated arrears reached eight million. After Grand Secretary took office, the people's contributions were reduced while government revenues still showed a surplus. Although this was largely due to Grand Secretary's exceptional ability far surpassing others, is there not also a principle here that can be further examined? Now the holy Son of Heaven does not go against the people's longing, but clearly honors his meritorious deeds. Indeed, we cannot help but have expectations for those who come after us. Since Grand Secretary's benevolence and virtue are tied to the people's hearts, his achievements recorded by historians, the detailed account of sacrifices in his honor should be documented when the temple was built. I merely summarize its general outline here to honor Master Jun's conduct, as well as briefly express the thoughts of the Wu people. |
| 7 | 僉憲伊先生《感事詩序》 Qianxian Yi Laoshi, "Preface to Poems on Events of Feeling" |
| 8 | 僉憲伊先生侍其家君承徳公之居呉門也，某以里中契家子，獲從容侍杖屨，先生為言先朝㧞擢之恩與先夫人子育之徳，輙慷慨流涕，如不能已，他日示某三詩，則感事之作也。先生成化末，自蜀臬入賀萬夀節，屬龍馭升遐，弗獲成禮，為二韻詩二章。先是，以刑曹郎推恩，褒録其親，而母氏遺榮久，龍章賁於藏丘為四韻詩一章，還呉來，十又四年而遺弓之痛，罔極之情不少置，至是出其詩屬交遊，諸公和之而命序於某，某小子何用知此，受簡累年，未有所復，顧其意不可虛辱也，則為之序曰：忠孝，天下之大閑也！然非有出於尋常日用之外，顧其事有本末，而人道之所為盡與否存焉，是故厄窮顛頓，不能自見於世者，常患不獲申其志，而一豢於富貴，狎於恩私，則或犯名廢義，而併其所學焉，負之至於事變恩移，不能無悲摧感蹙之情，其事足慨也，而君子乃有取於先生，以為得忠孝之理焉，夫豈以其悲摧感蹙以為難哉？先生以進士髙科，踐敭中外，為明執法，為良監司道，究當時譽聞敷於上下，而寵被於君私，又得以顯光其親，雖其所學所養，有以迓承之，而遭罹昌㑹，獨非君親之賜乎？顧吾所以復之者，方永而遽絶，欲用其情而無所於，施其悲摧感蹙，當有甚於不幸而不得志者，其何能已於言邪？此先生之詩之所為作也，讀其詩，知其不忘於逺而極其情，為能不負於所事，夫仕而不負於所事，而又不忘於逺，雖古聖賢之事，無出此者，而余顧謂無難焉，何哉？夫其始也，不出於厄窮顛頓，而卒又能不辱其身以及其親，是其見於行事者，既已卓然名世，使無是詩，固不得少其忠孝之名也，而是詩之發實，又至誠惻怛而出於不能自已之中，然則何難哉？夫惟其不難也，而後知其本於尋常日用，為能得忠孝之實焉，悲摧感蹙，果足以盡先生哉？先生名乘，字徳載，其先有尚寶卿、恒工科給事中侃，皆名臣先生，其世濟忠賢者歟？ When Qianxian Master Yi Laoshi resided in Wumen, serving his father-in-law Chengde Gong, I, as a son of a fellow townsman and close friend, had the opportunity to accompany him respectfully. Master Yi would speak about the grace of the previous dynasty that elevated his ancestors and the virtue of his late mother who raised her children with care. He often became emotionally moved, shedding tears in deep emotion, unable to contain himself. On another occasion, he showed me three poems, which were works inspired by events and feelings. In the final years of the Chenghua era, Master Yi, having come from Shu Nai to participate in the celebration of the Emperor's sixtieth birthday, encountered the passing of the Dragon Ascending (the emperor), and thus could not complete the ceremony. He composed two chapters of a poem with two rhymes as an expression of his feelings. Previously, through the grace of his official position in the Ministry of Punishment, Master Yi was honored to receive commendation for his relatives. His mother had long been posthumously awarded honor; her legacy and glory were enshrined at Cangqiu with dragon insignia. He composed one chapter of a poem with four rhymes on this occasion. Upon returning to Wu, after fourteen more years passed, he experienced the sorrow of losing his father (the "bow" symbolizing paternal authority), and his deep filial grief remained undiminished. At that time, he presented these poems to his friends for their responses and asked me to write a preface. I am but a humble youth; how could I possibly understand such matters? For years I have held the scroll in my hands without offering any response. However, since Master Yi's intention was so sincere and could not be disregarded with empty words, I now compose this preface: Loyalty and filial piety are the great moral principles of the world! Yet these virtues are not something extraordinary beyond daily life; rather, they stem from the fundamental principles of events and human conduct. Whether one fulfills or neglects moral duties depends on this foundation. Therefore, those who face adversity and hardship, unable to make their presence known in society, often suffer from being denied the opportunity to express their aspirations. In contrast, some are indulged by wealth and privilege, becoming overly familiar with private favors and kindnesses, which may lead them to violate principles and abandon righteousness, even abandoning what they have learned. When such individuals encounter changes in fortune or shifts in favor, it is natural for them to feel sorrowful and distressed—these situations are indeed lamentable. However, gentlemen still hold Master Yi in high regard, believing he has grasped the true essence of loyalty and filial piety. Indeed, this admiration does not stem from merely finding his sorrow and distress difficult or admirable! Master Yi, as a high-ranking Jinshi degree holder, served both in the capital and abroad. He was known for his integrity in upholding justice and for being an exemplary official of moral conduct and governance. At that time, his reputation spread widely among all levels of society, and he received imperial favor and private kindness from the sovereign. Moreover, through these honors, he could bring glory to his family. Although his learning and cultivation were sufficient to support such achievements, was it not also due to the grace of a flourishing era and the blessings of his sovereign and parents? Yet the reason I now respond is that, though his life was long and full, it ended suddenly. His deep emotions had nowhere to be expressed; his sorrow and distress must have been even greater than those of the unfortunate who never achieved their aspirations. How could he remain silent? This is why Master Yi composed these poems. Reading his poetry, one knows that he did not forget those far away and expressed his feelings to the fullest; thus, he was able to remain loyal in his duties. To serve office without betraying one's responsibilities, while also remembering those distant from him—this is a standard even ancient sages and virtuous men could not surpass. Yet I still consider this achievement not difficult? Why is that? At the beginning, he did not suffer from adversity or hardship; yet in the end, he still managed to uphold his integrity and bring honor to himself and his family. His actions alone were already remarkable enough to earn him a distinguished reputation in the world. Even without these poems, one could not diminish his name for loyalty and filial devotion. However, the true power of these poems lies in their heartfelt sincerity and deep compassion, emerging from an emotion so profound that it could not be restrained. If this is the case, then what difficulty was there? Only because it is not difficult do we realize that his loyalty and filial devotion stem from the ordinary practices of daily life, enabling him to embody their true essence. Could sorrow and distress truly capture Master Yi's entire character? Master Yi's name is Cheng, courtesy name Dezai. His ancestors include Shangbao Qing and Heng Gongke Gishizhong Kan, both renowned ministers. Were they not also men of virtue and talent who passed down a legacy of loyalty and wisdom through generations? |
| 9 | 送侍御王君左遷上杭丞，敘國朝以仁厚立業，更累朝列聖綱維，綜核之餘，誕章丕緒，深密完固，殆無可施力，而士之用世，亦惟持重博大為宜，或稍出亷隅，有所建畫，徃徃得喜事狥名之謗，及今百餘年，所以消沮浮薄，崇長忠厚，誠不為無益也，而其間固亦有幸於無事以自葢，其瘝曠之愆者矣，蓋遄耍蓄朒，謂惟因循自恕，足取持重博大之名。嗚呼！古之所謂持重博大固如是哉？徃歲，先君以書問士於檢討南屏潘公，公報曰：有王君敬止者，奇士也，是故呉人他日還，呉某以潘公之故，獲締好焉。及君以行人遷監察御史，先君謂某曰：王君有志用世，其不能免乎？乃𢎞治庚戌，君以事下詔獄，鐫兩階，左除福建上杭丞。始君按遼陽，明法守軌多所緒正，用事者不便為飛語中君，而其徒有氣力者，又從中醖釀之，而君遂得罪去。議者謂君不自省約以歛怨時人，迄抵禍敗，或又謂君感槩激昻，不能俯仰，其得罪固宜，而亦其所樂受，凡此皆非所以論君也。君以聖天子耳目之臣，奉使邊檄，其任不為不重，而遼陽國家要害不得不慎，茍為避喜事之名，因循自恕，以僥倖塞責，則循習之弊將久而益滋，而一旦事出非料，則其禍之所遺，豈獨一身一家而已哉？故操切屏捍，惟法之循，至於得罪以去，固非所樂，而實亦所不暇，計其心誠不欲以一身之故而遺天下之憂。若君者，今之所謂喜事狥名，而古之所謂持重博大者歟？此潘公之所謂奇士，而先君之所為嘆其不免也。君將赴上杭，取道還呉，呉摓掖之士聚詩為贈，而推敘於某，因敘君之所以得罪之故而復推本其所存如此，雖然，天下之事尚有大於此者，君當無以是自懲。 In sending off Assistant Magistrate Wang Jun, who was demoted to the position of Shanghang Cheng, I reflect on how our dynasty established its foundation through benevolence and sincerity. Through successive reigns of enlightened emperors, the framework of governance has been meticulously maintained and refined, with thorough examination and consolidation resulting in a system so comprehensive and solid that there seems little room for further effort. For scholars who wish to serve society, it is most appropriate to uphold steadiness and breadth of vision. Occasionally, if one dares to step beyond conventional boundaries and propose new plans or policies, they often face accusations of seeking favor through showy actions or chasing reputation. Indeed, over the past hundred years, efforts to eliminate superficiality and promote sincerity have proven genuinely beneficial. However, among these developments, there are also those who take advantage of a time of stability to cover up their own negligence and dereliction of duty, claiming that merely following established procedures and excusing themselves is sufficient to earn the reputation of being steady and broad-minded. Alas! Is this then how the ancients defined steadiness and breadth of mind? In the past year, my late father wrote to Scholar Nantiao Nanping Pan Gong inquiring about worthy men of learning. Master Gong replied: "There is a certain Wang Jun Jingzhi; he is an extraordinary scholar." Thus, when someone from Wu returned to Wu on another occasion, I, because of Master Pan Gong's recommendation, was able to form a close friendship with him. When Master Wang Jun was promoted from the position of Xingren to Censorate Inspector, my late father said to me: "Master Wang has aspirations for public service; how could he possibly avoid being involved in worldly affairs?" It was during the Hongzhi Gengxu year that Master Wang was summoned to the imperial prison due to certain affairs, demoted two ranks, and reassigned as Assistant Magistrate of Shanghang, Fujian. Initially, when Master Wang was stationed in Liaoyang to conduct an investigation, he applied the law and upheld regulations with great diligence, correcting many matters. However, those in power who found this inconvenient spread false accusations against him. Moreover, his adversaries, who wielded influence, further fanned the flames from behind the scenes, leading to Master Wang's eventual downfall and removal from office. Some critics claimed that Master Wang failed to restrain himself and cultivate self-discipline, thus accumulating resentment among his contemporaries until misfortune struck. Others argued that he was overly idealistic and proud, unable to compromise or adapt; therefore, it was only fitting that he incurred punishment, which he would have accepted willingly. However, all these views are not the proper way to evaluate Master Wang. As an official entrusted by the holy Son of Heaven to serve as a censor and envoy on border affairs, Master Wang's responsibilities were no small matter. Liaoyang is a vital strategic location for the state; thus, caution was absolutely necessary. If one merely sought to avoid accusations of seeking attention or glory, followed routine without self-examination, and relied on 侥幸 (good fortune) to fulfill duties superficially, then entrenched bureaucratic ills would only grow more severe over time. Should an unexpected crisis arise, the resulting disaster would not be limited to a single individual or family alone! Therefore, Master Wang acted decisively and resolutely, adhering strictly to the law. His eventual punishment and removal from office were certainly not what he desired; yet in his heart, he had no time for personal considerations. Indeed, he sincerely did not wish that his own affairs would bring worry or trouble upon the entire realm. Is Master Wang then one of those so-called individuals who seek attention and reputation in modern times, or is he truly the kind of steady and broad-minded person praised by our ancestors? This was precisely what Master Pan Gong meant when he called him an extraordinary scholar, and it is also why my late father lamented that he could not escape his fate. As Master Wang was about to depart for Shanghang and took the route back through Wu, local scholars gathered together to compose poems as a farewell gift. They entrusted me with writing an introduction. Thus, I have explained the reasons behind his punishment and further traced the essence of his character in this manner. Nevertheless, there are still greater matters in the world than this; Master Wang should not allow himself to be discouraged by such events. |
| 10 | 《靖海頌言敘 Preface to "Ode to Pacifying the Sea" |
| 11 | 正徳改元之禩，侍御曾公以簡命按蘇蘇屬邑，崇明治東海中，其民素獷健梗治，先是，豪民施天泰爭魚葦之利，噪於海濵，有詔徙其家逺州，其黨鈕東山者潰，歸逸於海，復嘯其徒為亂，出沒鹵掠，民不勝擾，於是瀕海諸邑復大震，有司以聞，詔發諸路兵討之，而公與今中丞艾公實領其事，夏四月首事，徂秋八月，竟扼賊而殲之，降其脇從，俘其老弱，而四民用寧，方賊之猖獗也，郡郭亦警，及是解嚴，士民懽曰：凡所以惠安我民，以保生聚，得不及於難者，皆侍御公之力。侍御公實生我民，其曷以報，乃相率為詩詠，歌其事而屬序於余，竊惟天下之事不可常，而人之才貴乎？養之有其素，今夫銜一命、寄一方，孰不幸其無事也，而事變之來，或出於意料之外，彼齷齪遄耎，徃徃避事而害成，而好為不靖者，又或挾之以僥倖於一擲，以為功名之㑹，此其人皆以身為計者，卒之亦不能辦其身，而民用受其辜焉，侍御公之來，當夫承平百年之餘，而蘓又在畿輔之內，豈常有意於變哉？而卒然遇之有不易於為計者，而公處之無難焉。方師之興，餉給浩瀼，文檄旁午，凡審勢相方，部分調發，莫不於公之出，人皆訝其不素而克，而不知其所已試於為邑者，既嘗騐矣，蓋公初以進士宰定逺適，妖賊搆亂，勢張甚公，設奇禦之用全其城，今悉數郡之衆，以當區區竊發之徒，固已優為之矣，是豈僥倖於一擲者哉？公之出按也，以志計銷頑梗，以徳惠、撫疲癃，仁威並著，吏畏民懐，庶政之舉，不可殫述，兹特著其平寇之一事云爾。 In the first year of the Zhengde era, Censor Zeng Gong was commissioned by imperial decree to conduct an inspection in Suzhou. Among its subordinate counties was Chongming, located on islands in the East Sea. The people there had long been unruly and resistant to governance. Previously, a powerful local resident named Shitian Tai had contested fishing and reed rights, inciting unrest along the seashore. An imperial edict ordered his family relocated far away; however, one of his accomplices, Niudong Shan, fled back into the sea and later gathered followers to rebel again. These rebels emerged unpredictably, raiding and looting, causing great disturbance among the people. As a result, coastal towns were once more thrown into chaos. Local officials reported this to the throne, prompting an imperial decree to mobilize forces from various regions for suppression. Censor Zeng Gong and current Zhongcheng Ai Gong were entrusted with leading these operations. In the fourth month of summer, they launched their campaign; by the eighth month of autumn, they had finally cornered and annihilated the rebels, subdued those who had been coerced into joining them, captured the elderly and weak among the rebels, and thus restored peace to the four regions. During the height of the rebellion, even the city walls were on high alert. When order was finally restored, scholars and common people rejoiced, saying: "All that has brought us safety, preserved our lives and communities, and spared us from disaster is due entirely to the efforts of Censor Gong." Censor Gong truly saved our people. How can we repay such a debt? Thus, the people spontaneously composed poems to praise his deeds and entrusted me with writing this preface. I secretly believe that affairs in the world are ever-changing, yet human talent is most precious when it can rise to meet challenges. Those who cultivate themselves with consistent virtue and preparation are the ones who can rise to the occasion. Today, when an official holds a single appointment and is entrusted with governing a region, who would not wish for peace and stability? Yet unexpected events often arise beyond one's expectations. Those who are timid and weak-minded frequently avoid responsibilities, leading to harm being done. On the other hand, those who eagerly seek unrest may exploit such situations in hopes of sudden success or fame, viewing it as an opportunity for glory. These individuals act solely out of self-interest; ultimately, they cannot even manage their own affairs, and the people suffer from their failures. When Censor Gong arrived, it was during a time following more than a century of peace, and Suzhou itself lay within the imperial heartland—was there any intention to provoke unrest? Yet when such an unexpected crisis arose, one that was not easily manageable, Censor Gong handled it with ease and without difficulty. When the campaign began, provisions were vast and supplies flowed in abundance. Official orders and proclamations arrived from all directions. In assessing the situation, coordinating strategies, and dispatching forces, nothing was left to chance—everything was meticulously planned under Censor Gong's leadership. Everyone marveled at how he could accomplish so much without prior preparation, yet they did not realize that his experience in governing a county had already been tested and proven effective. Originally, as an imperial scholar assigned to govern Dingyuan, when bandits rose in rebellion with great momentum, Master Gong devised ingenious strategies to defend the city successfully. Now, commanding the forces of the entire region against mere opportunistic rebels, he was clearly more than capable. Could this possibly be attributed to a stroke of luck or a single act of chance? When Censor Gong was dispatched to conduct his inspection, he used determination and strategy to subdue stubborn and unruly elements, while employing virtue and benevolence to pacify the weary and vulnerable. His combination of compassion and authority earned both fear from officials and affection from the people. Many administrative achievements were accomplished under his governance, too numerous to fully describe here. I will only highlight one particular feat—his suppression of the bandits—as an example. |
| 12 | 送劉君元瑞守西安敘。 Preface for Seeing Off Master Liu Jun Yuanrui as Governor of Xi'an. |
| 13 | 正徳戊辰，金陵劉君元瑞以刑部屬出守紹興，尋以先事忤權倖，罷自被命至去郡，為日僅五十有六，然而紹興之人惜其去，如失慈母，父老子弟奔走追餞，爭致餽遺，君悉麾去無所取，乃相率飾祠廟肖君像事之，於是劉君之名，一日聞天下庚午更化，悉起前時被斥之人，首擢君知西安府，君初罷官，貧不能歸，迤邐至呉興，吾友、呉君、汝琇客之，至是汝琇與郡摓掖士聚詩，為君贈不逺百里走呉中，乞余敘其事，余惟劉君奇才雋望，遭罹盛㑹，當有名公碩儒，道譽揚㩁，而何以余言為哉？汝琇曰：此劉君之意也！雖然古之人贈人以言，得其善則稱，知其過則規，余於劉君何居？曰：劉君不走求王公貴人而必子焉，是徵其意，非直以譽而已。嗚呼！此劉君之所為異於人，而一郡有不足言也。夫君以兩月之政，而能歸乎數十萬戶之人，以聳動乎天下，雖天下之人，莫不以劉君為不可幾及也，而君顧不以自足，若有望焉，誠以事變之來，靡有窮既，而隆譽之下，讒毀攸基，方其去紹興也，天下之人想聞其風采，莫不欲以為郡，以為猶紹興也，然而風土有遐邇，事緒有順逆，而人心有從違君，自視於此，果能皆副其意乎？一有不獲，則舉向之所有而盡廢之加疵焉，是故以黃次公之良，天下習其名，人主欽其節，而卒之不能周旋於末路，夫豈其後之所為？真有忝乎哉？良以望之者厚也，望之也厚，則其責之也深，顧兹藐焉，而人之望之若此，其責之若彼，則亦豈易為酬哉？君不以人所不可及者自多，而以所不易為者自力則其所至，獨可以收譽於一郡而止邪？始君之罷也，間闗羈逆，人將不堪其憂，而君蕭然自得，方益進於學，圖史筆硯若將終其身，一旦起自閒廢，寵以壯郡，莫不為君喜也，而君方有懼焉，此其中豈無所見哉？徃余嘗從人聞君紹興之政，而吾友陳君、魯南王君欽佩，顧君華，玉君鄉人也，又為余道君文學制行之，詳竊慕之，其居呉興，距呉門數舍而近，雖不及，接話言，而相聞為稔，故於君之行也，不嫌於規。 In the Zhengde Wuchen year, Master Liu Jun Yuanrui from Jinling was appointed as a subordinate official of the Ministry of Punishment and assigned to serve as governor of Shaoxing. Soon after, due to an incident that offended powerful favorites at court, he was dismissed. From his appointment until his departure from the prefecture, only fifty-six days had passed. Yet the people of Shaoxing mourned his leaving like losing a kind mother; elders and younger generations alike ran about, chasing him as far as they could to bid farewell, offering gifts in competition with one another. Master Liu politely declined all these offerings without taking anything. As a result, the people collectively renovated a temple, erected a statue of him, and venerated it. Thus, Master Liu's name became known throughout the land within a single day. In the Gengwu year, when political reforms took place, those previously dismissed were reinstated; Master Liu was among the first to be promoted as governor of Xi'an Fu. After his initial dismissal from office, he had been so poor that he could not return home and traveled slowly all the way to Wuxing. My friend Wu Jun Ruixiu hosted him there. At this time, Wu Jun Ruixiu and local scholars gathered in Shaoxing to compose poems as farewell gifts for Master Liu. They did not hesitate to travel over a hundred li from Wu Zhong to request that I write an account of his story. I consider Master Liu a man of extraordinary talent and distinguished reputation who encountered a flourishing era. There are surely many renowned officials and learned men in the world capable of praising him, so why would they need my words? Wu Jun Ruixiu said: "This is Master Liu's own wish!" Nevertheless, in ancient times, when people gave words as a gift to others, they praised their virtues and advised on their faults. What place do I have to offer such things regarding Master Liu? It was said: "Master Liu did not seek out high-ranking officials or noble persons, but specifically chose you. This demonstrates his true intention; it is not merely for the sake of reputation alone." Alas! This is what makes Master Liu different from others, and the gratitude of an entire prefecture cannot even begin to express it. With only two months of governance, Master Liu was able to earn the loyalty and trust of hundreds of thousands of households, stirring admiration across the land. Indeed, people throughout the empire regarded him as someone whose achievements were beyond reach. Yet despite this, he did not consider himself sufficient or rest on his laurels; instead, he looked forward with expectations. He truly understood that affairs and changes in circumstances are endless, and under great praise, envy and slander can easily arise. When Master Liu left Shaoxing, people across the land eagerly anticipated hearing of his conduct, hoping to serve under him as they would have wished for a governor like those in Shaoxing. However, regions differ in their customs and distances; matters vary in difficulty and ease; and human hearts may follow or resist. Considering this, could Master Liu truly satisfy everyone's expectations? If there was even a single failure, all the previous achievements and reputation could be discarded and criticized. Thus, despite Huang Cigong's virtue, his name became well known throughout the world, and the Son of Heaven admired his integrity; yet in the end he could not navigate the final stages of his career without misfortune. Could this have been due to what he did later? Was it truly a matter of shame for him? Indeed, it is because the expectations placed upon him were so great. When people's hopes are high, their demands become correspondingly severe. Yet here was a man of modest means and status, yet others looked to him with such hope and judged him with such severity—how could this not be difficult for one to meet? Master Liu did not boast of achievements others could not match, but instead exerted himself in what was difficult to accomplish. Therefore, how could his accomplishments be limited merely to earning praise from a single prefecture? When Master Liu was first dismissed from office, he faced hardships and obstacles; others would have found such circumstances unbearable. Yet he remained calm and content, devoting himself even more to study, immersed in books, historical records, brushes, and inkstones as if preparing for a lifetime of scholarly pursuit. Suddenly, after being recalled from obscurity, he was honored with the prestigious post of governing an important prefecture; all who knew him rejoiced for him. Yet Master Liu felt apprehensive instead. Could there not be deep insight behind his feelings? In the past, I once heard from others about Master Liu's governance in Shaoxing; my friend Chen Jun and Wu Nan Wang Jun of Luanan both admired him greatly. Gujun Hua and Yu Jun, being his fellow townspeople, also provided me with detailed accounts of his literary achievements and moral conduct, which I secretly envied and respected. When he resided in Wuxing, it was only a few li away from Wumen; although we did not have the opportunity to speak directly, our acquaintance had become quite familiar through frequent communication. Therefore, regarding Master Liu's journey ahead, I do not hesitate to offer my advice. |
| 14 | 送提學副使莆田陳公敘 Preface for Seeing off Deputy Inspector of Education from Putian, Master Chen Gong |
| 15 | 正徳壬申之秋，詔嘉興守莆陽陳公為山東按察副使、領提學事。先是，𢎞治中，公以監察御史視學南畿，振徳警愚，軒輊惟允，數年之中，士修名行而文以丕顯，朝野翕然稱之，謂公之道化流行，得古人表帥之義，未幾，逆竪盜權，謀亂庶政，天子惑之，公上疏極諫，遂以得罪鐫兩階，左遷潮之揭陽丞，朝野又翕然稱之，謂公之風采磊落，有古人正諫之風，及朝廷更化，同事者往往內補，而公稍起，倅嘉興，尋以為守，於是朝野之人莫不惜之，以為公之賢明宏逹，宜在師資之地，守振肅之職，而顧浮沉常調，不亦負乎？此固天下之公言，而某則以為世俗之見耳，非所以論公也，比公雖官御史而奉使於外，非在得言之地，可以不言而言之，兾有以行之耳，得罪去國，豈其志乎？夫既已得罪，則投竄摧辱，有所不辭，又奚班資之計耶？茍計於是，則患失之心惟日不足充位，固恩齪齪自守又甚，而敗名棄節以獵華，要髙爵厚祿，垂手可得，舍是弗圖，而區區於外內升沉之間，雖愚人不為也，而公豈為是哉？惟其無心於是，是能效忠輸誠，慨慷激發，得以行其志而成其名，視彼僥倖恩私以徼榮一時者，涕涶之不若也，又足以辱公乎哉？而天定理還，事不終敝，所謂高爵厚祿，卒以畀之，此雖理所必至，而事有不盡然者，則幸不幸存焉，幸而得之於公為無負，不幸失之，則其所為髙一世而望天下者固在也，公又何媿乎？夫公不圖世之無負於我，而求有以無媿於世，充是心也，蓋有無入而不自得者，雖宰天下可也，一方視學之寄，果足為公重輕哉？雖然，自公為丞，而倅而守，天下之人想聞其風采，葢莫不願為之奔走也，而魯獨得之，經天下者，殆有意乎？何者？魯為聖人首化之地，比歳盜賊殘毀，瘡痍特甚，非仁明愷悌，以斯道為任者，固不能撫摩而振起之也，公行矣，濟溺起衰，將為天下先也！某以諸生辱公國士之知，十年於此，潦倒無成，方懼為門墻之羞，而公眷存不已，今兹由浙，而魯得再見於呉門，因獻是言，而必以天下望之者，固天下之論也！送開封，守顧君，左遷全州敘。 In the autumn of Zhengde Ren Shen year, an imperial decree appointed Master Chen Gong from Putian as Deputy Censor-in-Charge of Shandong and concurrently placed him in charge of educational affairs. Previously, during the Hongzhi era, Master Chen served as a Censorate Inspector and was responsible for educational affairs in the southern capital region. He promoted virtue and warned against ignorance with fairness and impartiality; within several years, scholars cultivated their reputations and conduct while literary achievements flourished prominently. Both court and countryside praised him unanimously, saying that his moral influence had spread widely, embodying the ancient ideal of a leader who sets an example for others. Not long after, however, treacherous villains seized power and plotted to disrupt governance; the Son of Heaven was misled by them. Master Chen submitted a strongly worded memorial urging caution, which led to his punishment—demoted two ranks and reassigned as Assistant Magistrate in Jieyang, Chaozhou. Again, both court and countryside praised him wholeheartedly, calling his upright conduct and bold advice the embodiment of ancient virtues. When the imperial court later reformed its policies, many of his former colleagues were promoted to positions within the capital; Master Chen gradually rose again, first as an assistant official in Jiaxing, then soon after was appointed governor there. At this point, people from both court and countryside lamented that such a virtuous and capable man should have been placed in a position of educational leadership or entrusted with important administrative duties, yet instead he remained caught up in the usual cycles of promotion and demotion—was this not a great injustice? This is indeed a public sentiment shared by the people, but I believe it to be merely a view of worldly opinion and not an adequate way to assess Master Chen. When he served as Censorate Inspector yet was stationed outside the capital, he did not hold a position where speaking out was expected or appropriate; still, he chose to speak up in hopes that his words might lead to positive change. To suffer punishment and leave the court—was this truly what he had intended? Once one has already incurred punishment, then exile, disgrace, and humiliation are all things one would not refuse or avoid. What need is there to calculate about official rank or status? If one were to calculate in this way, then the fear of losing position would only grow stronger each day, leading one to cling tightly to a lowly post and remain timid. Such behavior is even more despicable; it would be worse still to damage one's reputation and abandon one's principles for fleeting glory or to chase high rank and generous rewards that could easily be obtained with just an outstretched hand. To forsake such temptations and instead fixate on the trivial ups and downs of being stationed in the capital versus the provinces—this would not even be done by a foolish person, let alone someone like Master Chen! It is precisely because he had no such thoughts in mind that Master Chen was able to serve with loyalty and sincerity, displaying boldness and passion sufficient to fulfill his aspirations and establish a lasting reputation. Compared to those who seek momentary honor through favoritism or personal connections—such people are even less worthy than tears and spittle! Could they possibly bring shame upon Master Chen? Yet the heavens have their own order, and affairs do not remain in disrepair forever. What was once described as high rank and generous reward eventually came to Master Chen after all. Though this outcome may be seen as inevitable by natural law, there are always elements of fortune or misfortune involved. For Master Chen, it is fortunate that he received what he deserved; had he been unfortunate and lost out, his noble character and the expectations placed upon him by society would still remain intact. What shame could possibly attach to him? Master Chen did not seek for the world to be indebted to him, but rather strove to live up to his own conscience and leave no shame before society. With such a mindset, he could find contentment in any situation—whether in or out of office—and even govern the entire realm if called upon. Could the responsibility of overseeing education in one region possibly determine whether Master Chen was truly esteemed or not? Nevertheless, since Master Chen first served as an assistant magistrate and later rose to become a deputy official and then governor, people throughout the land have longed to hear of his conduct. Surely many would be willing to serve under him eagerly. And now, Lu Prefecture alone has been granted this privilege—could it not be that there is some intention behind this arrangement? Why do I say so? Lu is the land where the Sage first spread his teachings. In recent years, bandits and thieves have caused great destruction, leaving wounds of devastation particularly severe. Without a kind, wise, and benevolent leader who takes this moral path as their responsibility, it would indeed be impossible to soothe the people and revive them from decline. Master Chen is now going there; by rescuing those in distress and reviving what has fallen into decay, he will set an example for the entire realm! As a humble scholar, I have been honored by Master Chen's recognition as one of the outstanding men of our nation. For ten years now, I have remained unaccomplished and in disarray, fearing that I bring shame to his door. Yet Master Chen has continued to show me kindness and concern. Now, on his journey from Zhejiang to Lu, he has once again passed through Wumen for a farewell meeting. Thus, I offer these words, knowing full well that the expectation of greatness in him is not only my own but shared by all under heaven! Preface for Seeing Off Governor Gu Jun from Kaifeng, Demoted to Quanzhou. |
| 16 | 余友顧君華玉，少負才雋，以文學聞於時，筮仕宰廣平，又以吏能聞，升朝為郎，以清強聞，及守開封，綏懐得情，剸裁靡窒，而其聲聞益閎以達，余交其人久，竊嘗考其所為而得其所存，葢天下士也，或從毀之數，其隠過不遺餘力，余始駭歎，考其所為，與察其所存，無或異也。正徳癸酉，君得罪中官，逮赴詔獄，一時人莫不危君，而余竊為君喜已，而君竟被罪鐫三階，左除廣西之全州，余乃益信余之所見不妄而君之事，誠有人所不可及者，葢人之所為誘於外者，不能堅其中而順於道者，未始計其外使君而能周於外，以獵譽於時人，則譽日益至，毀亦從之，身躋膴仕而道斯詘矣！君子求信於道而不必崇其身，寧失時名而不受識者之毀言，考君之所為得罪，果以其道歟？抑不以其道歟？必有識之真而辨之，得其實者毁若譽，於是乎在，而向之毀之者，安知其不愧而為譽乎？夫始之毀之，不遺餘力，將以敗其行也，卒之無益於敗，而反以譽焉，至其得罪而去，人方危之，而余竊以為喜。若是則譽毀榮辱，皆不足以論君，而所謂文學吏治足以盡君乎哉？然余卒以天下士韙之，亦求其所存而已。君故呉人而家金陵，及是便道過家上冢以行，余得合諸友賦、古律詩八首為餞敘其首。 My friend Gu Jun Huayu, from an early age was known for his talent and literary reputation. When he first took office as a county magistrate in Guangping, he gained recognition for his administrative abilities; later, when promoted to the capital as an official of the Lang rank, he became famous for his integrity and strength. Upon becoming governor of Kaifeng, he governed with wisdom and fairness, handling affairs efficiently without obstruction, and his reputation grew even more prominent and widespread. I have known him for a long time and secretly examined his actions, discovering the true nature within—truly, he is a man of virtue worthy of the world's admiration. Some, however, have sought to criticize him relentlessly, exposing every minor fault with no mercy. At first, this surprised me; yet upon re-examining his deeds and observing his character, I found nothing inconsistent or different. In the Zhengde Guiyou year, Master Gu incurred the displeasure of an eunuch and was arrested to be sent to the imperial prison. At that time, no one failed to feel concern for his safety; yet I secretly rejoiced on his behalf. Eventually, he was punished by being demoted three ranks and reassigned as a local official in Quanzhou, Guangxi. This only strengthened my belief that my earlier judgment of him had not been mistaken. Indeed, there were aspects of Master Gu's character and conduct that others could never match. Many people are easily swayed by external temptations; they cannot maintain inner steadfastness or align themselves with the right path. Some calculate their actions solely for public acclaim, seeking to gain praise from contemporaries through outward displays. As a result, while reputation may grow daily, so too does criticism follow. In this way, one might rise in official rank and wealth but ultimately abandon the moral path! A true gentleman seeks faithfulness to the Way, not necessarily personal advancement. Rather than seeking contemporary fame, he would rather lose it and refuse to accept false accusations from those who do not understand him. Considering what led Master Gu to be punished—was it truly because of his adherence to principle? Or was it, on the contrary, precisely because he did adhere to the Way? There must be those who truly understand and discern the facts, for whether it is criticism or praise depends entirely on this. Perhaps those who once criticized him will one day feel ashamed and instead offer their praise! Initially, those who criticized him did so with relentless effort, hoping to undermine his conduct. In the end, however, their efforts proved futile and instead led to praise for Master Gu. When he was punished and removed from office, people feared for him; yet I secretly felt joy at this turn of events. If this is the case, then praise or criticism, honor or disgrace—none can truly define Master Gu. Could his literary talent and administrative ability alone be sufficient to encompass all that he is? Yet I still regard him as a man of virtue worthy of admiration by the world, for what I seek in others is precisely this inner quality. Master Gu, originally from Wu but now residing in Jinling, took this opportunity to visit his ancestral home and pay respects at the family tomb before continuing on his journey. I gathered several friends together who composed eight poems—both regulated verse and ancient-style poetry—as farewell gifts; I have written a preface for the first of these. |
| 17 | 送崇明尹呉君赴召敘 Preface to Seeing Off Master Wu Jun, Magistrate of Chongming, as He Is Summoned |
| 18 | 崇明為蘓，屬邑治大海中，僅若一島，故雖稱內服，而不得與列邑比。其官府制度，賦出章程，視列邑率損十九，然其民獷健易動，又其地有魚鹽之利，易爭以擾，而與戍兵雜處，一失撫寧，輙梟獍以逆。故其令長必循良重，厚為宜，而仕者徃徃不願得之或得焉，憂畏忿懟，同於投竄。一日代去，輙喜如釋所負蓋其心鄙夷其民，不屑與理，而恒傳舍視之。噫！亦過矣。臨川、呉君之為是邑也，值邑豪、施氏俶擾之後，痏痍潰竭，公私頽敝，而遺孽方潛禍未巳，君爬疏剔抉，隨事經理，而誠心撫循之邑用大治逋蕩消弭無釁以發，久而民益附以信。未幾，有游寇之警，君益料簡民兵，繕治干櫓，甫集而寇至，以有備得弗擾。及是被徵且行，為余道邑中事歴歴謂茍嗣得其人，可以永理無患。不然更兩年敝矣。葢苛條煩獄與夫鋭事徼名之為皆足以尸之，而其憂方深也若是，豈獨崇明之人不能釋君，而君之心殆不欲遽遺其民而去之也。君為崇明四年，而厭難折衝恒居六七，此人情所不屑，所謂憂畏忿懟，同於投竄者而君安焉。既釋而去，孰不幸喜？顧獨置憂不已，此其心豈以崇庳近逺為念，而區區官爵烏足以易其愛民之心哉？以愛民為心，則政必出於實而不以崇庳為念，則所職為易。修操履實之政，而供易修之職，焉徃而不得治哉？易外而內去，州縣而即省臺，固不足為君喜而亦不足為君慮也。送嘉定尹王君赴召敘》。 Chongming is a subordinate county of Suzhou, located in the midst of the great sea, barely more than an island. Thus, although it is considered part of the inland territory, it cannot be compared to other counties on the mainland. Its government institutions, administrative systems, and tax regulations are generally reduced by about ninety percent compared to those of other counties. Yet the people there are unruly and easily stirred up; furthermore, because the land offers abundant fishery and salt resources, disputes often arise over these interests, causing disturbances. In addition, they live in close proximity with garrison troops. If governance is not properly maintained for even a moment, bandits or rebels will quickly emerge to cause trouble. Therefore, the magistrates and officials governing there must be especially virtuous, capable, and composed. Yet many who hold office often do not wish to serve in such a place; if they are assigned there, they feel anxiety, fear, and resentment akin to being exiled or banished. On the day they are relieved of their post, they rejoice as if finally released from a heavy burden. This is because in their hearts, they look down upon the people and consider them unworthy of their attention; thus, they regard their time there merely as an unavoidable stop on their journey. Ah! That is an exaggeration. When Master Wu Jun assumed office in this county, it was in the aftermath of disturbances caused by a local powerful family, the Shi clan. The region had been left with deep wounds and exhaustion; both public institutions and private affairs were in decline, while remnants of unrest still lurked beneath the surface, threatening further trouble. Master Wu worked tirelessly to clear away corruption, address issues as they arose, and manage affairs with care. Through his sincere efforts to pacify and guide the people, the county gradually returned to order; outstanding debts were cleared, conflicts resolved, and no incidents occurred for a long time. As years passed, the people became increasingly attached to him and placed their trust in his governance. Not long after, an alert was raised about wandering bandits. Master Wu further organized and trained local militias, repaired weapons and warships, and just as they were assembling, the bandits arrived. Because of his preparedness, the county remained undisturbed by them. When he was summoned and about to leave, Master Wu spoke in detail to me about the affairs of the county. He said that if a suitable successor were found, the region could be governed effectively for generations without further troubles. Otherwise, within two more years, things would once again fall into decline and disorder. Indeed, harsh regulations and excessive legal procedures, as well as those who pursue fame through rash actions, are all sufficient to bring about such decline. Given these concerns, how deeply he must have worried! If this is the case, it was not only the people of Chongming who could not bear to part with him; his own heart likely did not wish to leave them behind so soon either. Master Wu governed Chongming for four years, during which he constantly faced difficult challenges and conflicts that occupied six or seven out of every ten days. Such burdens are what most people would consider unbearable; these were precisely the worries, fears, and resentments that others equated with exile. Yet Master Wu remained at peace in his duties. Now that he has been relieved of duty and is about to leave, who could be unhappy or unwilling to see him go? Yet he alone continues to express concern without ceasing. Could his mind possibly be preoccupied with the status, proximity, or distance of a place? How could such petty matters as official rank possibly outweigh his deep love for the people? To govern with a heart devoted to the welfare of the people, one's policies will naturally stem from genuine concern rather than being swayed by considerations of status or location. In such cases, governance becomes an effortless duty. To practice upright and practical governance while fulfilling a simple and manageable responsibility—how could one possibly fail to bring about order and prosperity wherever they go? To move from a county post to an office in the provincial administration is, after all, not something that should bring excessive joy or concern for someone of Master Wu's character. Preface to Seeing off Magistrate Wang Jun of Jiading on His Recall |
| 19 | 國家之制，特重臺臣，而其任也，徃徃選於有司之良，惟其職與民親，而所理錢榖獄訟，與夫簿書期㑹，皆官常所急，既久而習可以推衍宏致，故其授不得不重而於其中，尤重進士之科，然其位下，且逺視京朝官尊重，不啻什伯、進士入官，或厭棄不屑而得之者，庸庸循守以基歳月，甫三朞而已束裝竢徵矣，視其民曾傳舍之不若，而民之視之，亦若過客去來，漠然無所與者。嗚呼！國家之所為，重臺臣之選而必有待於有司者，其意固如是哉？四明王君以戊辰進士出知蘇之嘉定，歴歲甲戌，始以御史徵，而嘉定之民重惜其去，顧其勢不可留，則謀所以繫君之思，而耆民劉璹氏，從余乞言，余於君有雅故，固嘗重其為人，而於其去嘉定而就徵也，加重焉。葢君自戊辰入官，抵今六七閲歲，茍能規隨趨辨，以釣聲名，以承上官之意，則君內徙久矣，萬一前此徙而去也，不知嘉定之民所為戀惜君者，視今日何如也？古之仕者，重久任而下聲名，蓋任不久則澤不流，而聲名盛則誠或不至而民受其敝，故余不惜其徙官之獨後，而獨幸其得民之久且深也，於此有以知君之所存，能以民事為急，以久逺為計而非茍焉圖塞目前之為也，若夫錢榖獄訟，簿書期㑹，與夫官常所急，乃所深習而練焉，而朝廷所為，重臺臣之選，必有待於良有司者，君庶幾其無負哉？ The state's system places great emphasis on officials of the Censorate, and their appointments are often selected from among the most capable local administrators. This is because these positions involve close contact with the people, and they deal directly with matters such as money, grain, legal disputes, and administrative records—all urgent duties essential to official life. With time and experience, one can develop broader capabilities and achieve significant accomplishments; thus, their appointments must be carefully considered. Among them, those who have passed the Jinshi examination are especially valued. Yet despite this importance, these officials hold relatively low ranks and are viewed from afar as less prestigious than court officials in the capital—perhaps even a hundred or ten times less esteemed. Many Jinshi degree holders look down upon such posts with disdain; others, once appointed, merely go through the motions, maintaining the status quo for years until they complete their three-year term and begin preparing to leave at the first opportunity. They regard the people as no more than temporary guests in a roadside inn, while the people themselves see them as passing travelers—indifferent and uninvolved. Alas! Is it not precisely for this reason that the state places such importance on selecting Censorate officials from among local administrators? Master Wang of Siming, a Jinshi degree holder from the Wuchen examination, was appointed as magistrate of Jiading in Suzhou. By the year Jiaxu, he had served for several years and was finally summoned to serve as an imperial censor. The people of Jiading deeply regretted his departure, but knowing that it could not be prevented, they sought ways to express their feelings and retain a connection with him. Among them, the elder Liu Shu approached me to request words in tribute. I had long-standing ties with Master Wang and always held great respect for his character; thus, when he left Jiading to accept this new appointment, my admiration for him only deepened. Indeed, since Master Wang first took office in Wuchen, it has now been six or seven years. If he had merely followed regulations and sought to please his superiors by chasing reputation and approval, he would have long since transferred to a post closer to the capital. Had he left earlier, who could say how differently the people of Jiading might have felt about him compared to today? In ancient times, officials valued long-term appointments and did not pursue fame. This was because if one's tenure was too short, the benefits of their governance could not reach the people; whereas excessive reputation might lead to insincerity, ultimately harming the populace. Therefore, I do not regret that Master Wang has delayed his transfer for so long, but rather rejoice in how deeply and enduringly he has won the hearts of the people. From this, we can discern that Master Wang truly prioritizes the welfare of the people and plans with a long-term vision, rather than merely seeking to address immediate concerns superficially. Matters such as managing money and grain, adjudicating legal disputes, handling administrative records, and meeting official deadlines—these essential duties he has mastered thoroughly through experience. Thus, when the court selects Censorate officials and insists on choosing from among capable local administrators, I believe Master Wang will not fall short of expectations. |
| 20 | 送提學黃公敘。 Preface to a Farewell for Academic Commissioner Huang Gong |
| 21 | 國家取士之制，學校特重，自學校升之有司，茍諧其試，則謂之舉人。自有司升之禮部，茍諧其試，則謂之進士。凡世之大官膴仕，悉階進士以升，進士之升有司，禮部實操之樞焉，然而士習之隆汙，儒風之顯晦不與也，惟督學憲臣為能軒而輊之，憲臣之所趨，士亦趨之憲。臣之所格，士亦格之，有不待文法教令而自無不及者，葢其職專而其地又近，故其於士也，親而為之，化之也易，學校之所養，有司、禮部之所舉，皆是人也，是故有司、禮部能舉之，督學憲，臣能化之，憲臣之所任不既重哉？比歲督學南畿者，操其所謂主意以律士，而峻法臨之，謂必合於是而後可學者。至於摘抉經書，牽率詞義以習其說，而士習為之一變，有識者嗤之。於是莆田陳公至特矯其弊而變焉，陳公去而黃公嗣之，黃公蓋嘗出陳公之門者，凡其所為，悉出陳公，而輔以髙朗之識，優以雍容之度，破厓岸，畧章程，而一出於正，其所取士，徃徃向時摘抉穿鑿者之所不齒，而向所稱合格之士，率廢不錄，於是士皆崇碩大而黜異說，上博綜而下訓詁，數年以來，士習為之，一變而善焉，士習而善，則有司之所選，禮部之所舉，與夫朝廷之所登用，有不善焉者，不可得也。嗚呼，若公者，豈非所謂能充其任者耶？正徳九年，公以年勞擢拜按察司副使，視學廣西，屬學諸生咸惜其去，而某特敘次其所為變士習者如此，某在諸生中最為凡下，然不能摘裂牽綴，在曩時為甚，而其見廢也，視諸生亦甚。故今之惜公之去也，視諸生為獨深送侍御呉公還朝詩敘。 The state's system of selecting scholars places special emphasis on schools. Those who advance from the school to official positions, and pass their examinations successfully, are called juren (recommended men). From local administrative offices to the Ministry of Rites, if one passes the examination there, they are called a jinshi (advanced scholar). All the great and prestigious official positions in the world are attained through the jinshi degree. The promotion of jinshi to administrative posts is actually controlled by the Ministry of Rites. However, whether scholars' conduct is virtuous or corrupt, and whether Confucian learning flourishes or declines, does not depend on this system alone. Only the supervisory academic officials (duxue xianchen) have the authority to elevate or suppress such matters. Wherever these officials direct their attention, the scholars follow suit. Wherever these officials set standards, the scholars also follow suit. There are those who do not even need written laws or orders to behave properly and achieve excellence. This is because their responsibilities are focused and their positions are close at hand; thus, they can personally engage with the scholars and transform them easily. The students nurtured in schools, as well as the candidates recommended by local officials and the Ministry of Rites—these are all the same people. Therefore, if local officials and the Ministry can recommend talent, and supervisory academic officials can cultivate virtue, is not their responsibility already very great? In recent years, the academic supervisors of Nanji have wielded what they call "principal authority" to govern scholars, imposing strict laws upon them and insisting that only those who conform can be considered true students. As for picking apart classical texts, forcing interpretations of words and meanings to train in rote learning, the conduct of scholars has thus changed. Those with insight have ridiculed this approach. Thus, when Master Chen Gong from Putian arrived, he specifically corrected these abuses and brought about change. After Master Chen departed, Master Huang succeeded him. Master Huang had once been a student of Master Chen; all his actions followed in the footsteps of Master Chen, yet he supplemented them with lofty insight and a graceful demeanor. He broke down rigid formalities and simplified procedures, always acting with integrity. The scholars he selected were often those previously looked down upon for their narrow interpretations and forced arguments, while many who had once been considered qualified candidates were now rejected as unworthy. As a result, the scholarly community began to value broad learning and reject eccentric theories; they pursued extensive knowledge above all and emphasized textual interpretation below. For several years, this transformed the conduct of scholars into something truly commendable. When scholar conduct becomes virtuous, it is impossible for local officials' selections, the Ministry of Rites' recommendations, or even the court's appointments to be otherwise than excellent. Alas! Could these officials not truly be said to have fulfilled their duties fully? In the ninth year of Zhengde, Master Huang was promoted to Deputy Censor and assigned as academic supervisor in Guangxi. All the students at the local schools deeply regretted his departure. I now record here the ways he transformed scholarly conduct. As for myself, I am among the most ordinary and mediocre of these students; yet I could not engage in the narrow interpretations or forced arguments that were so common before. When such practices declined, my own rejection by others was also particularly severe. Therefore, today's regret at Master Huang's departure is especially profound among the students. Preface to a Poem Composed on Seeing off Censor Wu Gong Returning to Court. |
| 22 | 正徳八年，監察御史呉公，持節按太平諸郡，軌道緒正，無所規隨，抉微興壊，所部振肅，屬傍省盜起，流刼新安，公疏捕追，北境以寧，敉一時稱才焉，然公重遲自將，不事搏擊，而能逹一方之急，以宣明天子之恩，其展采錯事，有出於尋常按職之上者，列郡譽之，而新安之民懐其保釐之庸加譽焉，及是代去，相率歌其功能，不逺千里，以序屬余，余不及識公，而獨喜公得下人之譽，有不易易者。夫國家建置百司，各有專職，惟御史隨事任授，不恒厥居，而其任特重，是故在內御史能言之，而羣僚九列聴之在外，御史能行之，而藩鎮諸司承之。昔之論者，謂其居中得與宰相相可否以為重，而不知今之在外者之重也，而其中尤重廵按之任，葢今之制，凡倉儲、學校、軍政、茶馬、鹽鐵之屬，並御史闗决，然皆不相侵越，而廵按御史獨得綜理，而所部百官聽其軒輊事竣，例以數語標刺其名，上諸天官、卿天官卿，按以黜陟，恒十九焉，蓋天下之大天官，卿不盡見聞，而天子之耳目，惟御史是寄御史實代天子行事，故所至藩鎮大臣，郊迎惟謹，郡刺史而下，謁見拜俯，惴懼惕息，若不勝任，而御史坐而詔之，一有號令，自藩鎮以下，莫不奔走趨赴，而是非得失，徃徃竊議於下，不以白間，有以誼爭執者，然亦鮮矣！夫御史以一身臨百司之上，以隆重之勢，下視俯首趨事之人，以當其傍睨竊笑而不之知，若是得不敗，以完足矣，而或譽焉，非其才足以濟物，明足以燭理而重遲，周慎有以任其事，固不可得也。余於新安之人，頌公之言，而有以知公之不易也。公名鉞，字宿威，撫之崇仁人。 In the eighth year of Zhengde, Censor Wu Gong was dispatched with imperial authority to supervise various prefectures in Taiping. He maintained strict discipline and upright conduct, never compromising or following improper paths. He identified subtle issues and addressed them effectively, restoring order throughout his jurisdiction. At that time, bandits rose up in neighboring provinces and raided Xin'an. Master Wu submitted a report requesting pursuit and capture, which brought peace to the northern frontier. For this, he was widely praised as a man of talent. Yet although Master Wu did not personally lead military campaigns or engage in direct confrontations, he still managed to address urgent local needs and convey the emperor's grace. His ability to manage affairs and implement policies surpassed what was normally expected from an inspector. All the prefectures praised him, but the people of Xin'an especially remembered his efforts in protecting them and preserving peace, adding their own commendations. When it came time for Master Wu to leave office, they gathered together to sing his praises, traveling great distances to entrust me with writing a preface. I had never personally met Master Wu, yet I was particularly pleased that he earned such genuine praise from the people below, which is not easily achieved. The state establishes numerous offices, each with its own specialized duties. Only censors are assigned to positions according to the needs of specific matters and do not remain in fixed posts; yet their responsibilities are especially significant. Therefore, when an imperial censor within the capital speaks, all officials listen attentively. When a field inspector acts, local authorities and military commanders carry out his orders. In the past, some argued that censors held great importance because they could advise and challenge the prime minister from within court. But few realize how crucial their role has become in recent times, especially for those stationed outside the capital. Among these roles, the most important is that of the touring censor (xunan yushi). Under current regulations, all matters related to granaries, schools, military affairs, tea-horse trade, salt and iron administration are subject to review by censors; yet none of these departments encroach upon one another. Only the touring censors have the authority to oversee and manage them comprehensively. All officials under their jurisdiction must heed their judgment. Upon completing an inspection, it is customary for a censor to summarize his findings in just a few sentences, submitting the names of those involved to the Ministry of Personnel (Tian Guan). The ministers there then decide on promotions or demotions, with such decisions often relying heavily on these reports. Indeed, many officials at the highest levels lack direct knowledge of local affairs; thus, the emperor entrusts his eyes and ears entirely to the censors. In effect, censors act in place of the emperor himself. Therefore, wherever they go, high-ranking military commanders and provincial governors personally greet them with utmost respect. Local magistrates and officials below that rank must bow and prostrate themselves upon meeting a censor, trembling with anxiety as if fearing they are not up to the task. The censor sits in judgment, issuing decrees from above. When censors issue orders, all from the provincial level down rush to comply without hesitation. Yet often, disputes over right and wrong remain quietly discussed among subordinates rather than being reported upward. Occasionally, someone might raise an argument based on principle, but such cases are rare indeed! A censor holds a position of authority above all other officials, wielding great power and prestige. Those below must bow their heads in submission, rushing to carry out his commands. Yet if the censor remains unaware of those who glance sideways or whisper behind his back with hidden smiles, then he is already at risk of failure—only by maintaining integrity can he remain unblemished. If such a person still earns praise, it must be because they possess genuine ability to benefit others and sufficient wisdom to discern truth. Moreover, their cautious and deliberate nature allows them to shoulder the weighty responsibilities of office—an achievement not easily attained. From the praises sung by the people of Xin'an, I have come to understand how truly difficult and rare Master Wu's achievements were. Master Wu's name was Yue, courtesy name Suwei, a native of Chongren, Fu Prefecture. |
| 23 | 壽大中丞，見素林公敘。 Preface to the Birthday Celebration for Grand Censor Lin Gong, known as Jinsu. |
| 24 | 成化、𢎞治間，中外之臣以氣節行能高天下者三數人而已，一時朝廷之所倚注，臺諫之所掄擬，與夫大夫士之瞻屬依歸，必在三數人者，今大中丞見素先生、莆田林公實一人焉，孝考當宁三數人者，以次奬擢，亦既効用於時，至於今三十年，或老或死，淪落殆盡，而公巋然猶系天下之望，嗚呼偉哉！公於是年六十餘，聰明強徤，不減壯時，而居閒既久，無復當世之念，㑹蜀寇告急，中外恇擾，乃復有意事功，朝召夕起，束甲西馳，旉融妙畧，卒用戡夷大難，保蜀餘命，功甫告成，而公之身已在閩山之南矣，夫聞難而出，功成而去之，豈獨今之人所少哉？而公履之已素，有不待今日而見者，公初以司寇屬上書，言天下事，指斥侫倖，幾蹈不測，既而收自放棄，起歴要途，若可懲矣，而軌法糾撿，又多忤物，旋起旋廢，曾不能三年留也，而天下之人，方共髙之，公之心固不可誣哉？推公之心，求公之事，其有無益於當世，必有能辨之者。今四方多事，用材如渴，朝廷毎申求舊之典，而公方堅保晩之節，或者謂公用不盡材於海內，有遺望焉，嗚呼！此又奚足病公哉？太史公有言：人有所貴，亦有所不如，天不尚全，故世作室，不成三瓦而陳之，使公都位食祿而享上壽，造物者且將忌之矣，於此或有損焉，豈朝廷天下之利哉？吾是以謂究公之用，固不若完公之福之為美也。公文章道誼，葢於一時聲名出處重於朝，著婆娑故里，順登期頥，為天下大老以潤飾斯世，顧豈不多於彼哉？此公所為，有樂於是，而無用彼為也。公於先溫州最故，而外舅叅政呉公惟謙在郎署時，實又聮官相好，某以通家之故，凡一再接公，別去十餘年，光儀教範奕奕在目，公之弟壽州守曩教長洲某，以諸生獲出門下，及是解郡南歸，道出呉門，為余道公動定甚悉，因徵言為壽，用敢論次如此而不以公用世為願者，斯特徵明厚，公之私言也。若夫君相之情，朝野之論，與夫小人望治之心，固將挽公而出之莫釋也。嗚呼！三朝舊臣，所餘無幾，天下之事，將有屬焉，公其自愛。 During the Chenghua and Hongzhi eras, there were only a handful of officials—three or four at most—who stood out for their moral integrity and ability. At that time, they were the ones upon whom the court relied, by whom the Censorate recommended candidates, and to whom scholars and officials looked with admiration and trust. Among these few was Grand Censor Jinsu Master Lin of Putian. When Emperor Xiaozong (the "Son of Filial Piety") took the throne in Ning, he gradually promoted these outstanding individuals, who then rendered distinguished service during their time. Now, after thirty years have passed, some are old and others deceased; most have faded from prominence. Yet Master Lin remains steadfast, still a figure upon whom all look with hope. Alas! How remarkable is this! At this time, Master Lin was over sixty years old. His intelligence and vigor remained undiminished from his prime. Having long lived in retirement, he no longer harbored ambitions for worldly affairs. However, when news of a crisis in Shu reached the court and caused unrest both within and beyond the capital, he once again felt a desire to achieve something meaningful. Summoned by the imperial court one morning, he set out that very evening, donning his armor and galloping westward. With brilliant strategies, he ultimately quelled this great disaster, preserving Shu from further destruction. Just as his mission was completed, however, Master Lin himself had already passed away in Minshan to the south. To hear of a crisis and respond with action, then accomplish one's task before departing—was such virtue not rare even among people today? Yet Master Lin had long embodied such virtue, and it was not something that suddenly emerged today. In his early years, as an official under the Ministry of Justice, he submitted memorials addressing national affairs, boldly denouncing flatterers and favorites, nearly incurring severe punishment for his candor. Later, after a period of self-imposed retirement, he rose to positions of importance once more—only to be repeatedly removed from office due to his strict adherence to principles and frequent clashes with others. He was promoted only to be dismissed again, never holding any post for longer than three years. Yet the people across the land still held him in high esteem. Could anyone truly accuse Master Lin's heart of anything but sincerity? To examine Master Lin's intentions and scrutinize his deeds, whether they brought benefit to the world of his time—there must be those who can discern this. Now, with many affairs arising in all directions and the court urgently seeking capable individuals as if thirsty for water, it frequently reiterates its call upon past officials. Yet Master Lin firmly upholds his late-life integrity, refusing to return. Some may say that he has not fully contributed his talents to the nation, leaving behind a sense of regret. Alas! How could such things possibly be considered faults in Master Lin? Master Tai Shi Gong once said: "A person may excel in one respect, yet fall short in another. Heaven does not favor perfection; thus the world builds houses but rarely completes three tiles at a time." If Master Lin were to hold office, receive salary and benefits, and enjoy a long life, even the forces of creation might grow envious. Perhaps there is some loss here—but would that truly serve the interests of court or country? Therefore, I say that even if one were to fully utilize Master Lin's talents, it would still not be as admirable as allowing him to enjoy the blessings of a complete and fulfilled life. Master Lin's writings and moral integrity earned him great renown in his time. His reputation for virtue and conduct was highly esteemed at court, while he lived a graceful life among his fellow villagers, reaching the age of longevity as expected. Becoming a revered elder of the nation to inspire and refine this world—was not such an achievement far greater than those others? This is what Master Lin found joy in doing, without ever seeking the other. Master Lin had the closest ties with my late father, Master Wenzhou. My maternal uncle, Cansheng Gong Wu Weiqian, while serving in the Ministry of Works, was also a fellow official and close friend to him. Because our families were long connected by these relationships, I had the opportunity to meet Master Lin on more than one occasion. Over ten years have passed since we last met, yet his dignified bearing and instructive example remain vividly before my eyes. My uncle, Shou Nan of Shouzhou, who once taught me in Changzhou as a student under Master Lin's tutelage, now returning to the south after completing his term as prefect, passed through Wu Gate on his journey home and spoke at great length about Master Lin's daily life and habits. He then requested that I compose words for a birthday tribute. Thus, with this account, I dare to present these reflections without expressing any wish for Master Lin to return to public service—this is my sincere tribute, born of deep respect and affection for him. As for the emperor's trust in his ministers, public opinion within and beyond court, as well as the common people's longing for good governance—these forces will surely seek to bring Master Lin back into service, unable to let him remain away. Alas! Among the old ministers who have served three reigns, few remain. The affairs of the empire will soon fall to them—Master Lin must take care of himself. |
| 25 | 贈長洲尹髙侯敘 Preface to the Posthumous Title for Magistrate Gao Hou of Changzhou |
| 26 | 長洲為蘓輔，縣𨽻於郡，下郡當東南要劇，賦發章程，率倍他郡，而餼館勞猍，靡有休間，郡既壯大，而郡官尊安，往往委勞於縣，而長洲率先任之，其繁視他支邑，不特相百而已，又其地介於東南，卑瘠多澇，民衆而貧，稍急則歛怨，緩則僇辱隨之，繁詞藂獄，又每困塞，故為之者鈎摭審畫，矻矻簿書間，救過不暇，矧能潤飾以儒，優游文翰而稱治辨乎？若夫才優剸割而譽以文敷，雍容燕笑而課奏罔後，數十年來，吾得高侯焉，侯以進士髙科，試邑於此，始至而吏讋其嚴，既而民安其業，上官與其能，朞年之間，邑以大治，譽聞隆赫，旌褒加焉，然求其所以為理，每出於簿書期㑹之外，而讀書為文，無廢業焉，間引邑中賢士與相倡酬，所歴山谿，輙形紀述，風流篇翰，照映一時，論者徃徃以文學譽侯，而不知侯之心未嘗不以民也。昔宋王禹偁以大理評事知長洲，日事賦詠，竟以文學知名，徴入舘閣，在當時未嘗以吏最稱也，然其言曰：一邑之政，田有暴賦，丁有常傭，春役而夏不休，朝令而夕必具，小則懲之以殿最，大則懼之以刑法，葢極敘為縣之勞，而不以宓子彈琴為是，是豈專事賦詠，以文章自好者哉？蓋以政事行其所學，而以文章葢其所長，其志固有在也，豈若區區徤吏，收譽於一邑，徼榮於當世哉？去今五百年為邑而課最者不知幾何人，今皆不能舉其姓字，而禹偁風流，奕然可想，然則侯之志固有在此而不在彼者，侯今以政事被旌，固侯乃心斯民之效，而非侯之所榮也，以為文學而譽之，又豈足以盡侯哉？ Changzhou serves as the auxiliary seat of Suzhou. As a county subordinate to the prefecture, it lies in an important and busy region at the southeastern frontier. Its tax collection system is more complex than that of other prefectures, often double their burden. In addition, the maintenance of guesthouses for officials and the labor demands placed on local people are ceaseless. The prefecture itself is large and prosperous, with its magistrates enjoying status and comfort; they frequently delegate burdensome tasks to the county level. Changzhou thus takes the lead in shouldering these responsibilities. Compared to other subordinate counties, its workload is not merely a hundred times greater. Moreover, the land of Changzhou lies at the southeastern border—low-lying, poor, and prone to flooding. The population is large but impoverished; if officials act too harshly, resentment follows; if they are too lenient, ridicule and disgrace soon follow. Legal disputes and administrative cases pile up endlessly, often clogging the system. Therefore, those who govern here must constantly scrutinize details, carefully plan, and labor tirelessly among records and documents, barely managing to correct past mistakes—how much less can they spare time for Confucian refinement or leisurely literary pursuits in order to achieve a reputation for good governance? Yet among those who possess both exceptional ability and administrative skill, as well as a reputation for literary grace—those who govern with ease, smiling in leisure while ensuring timely reports are submitted—such individuals have been rare over the past few decades. I have found such a man in Master Gao Hou. Master Hou arrived here as an official of high rank among jinshi degree holders. Upon his arrival, local clerks were awed by his strictness; soon after, however, the people found peace and stability in their livelihoods. His superiors recognized his competence, and within a single year, the county was transformed into one of great order. His reputation spread widely, earning him official commendations and honors. Yet when we examine how he achieved this governance, it often went beyond mere administrative records and deadlines. He never neglected reading or writing; instead, he occasionally invited local virtuous scholars to exchange ideas with him. Every mountain path and stream he visited became the subject of his writings. His literary works and elegant compositions illuminated an entire era. Commentators frequently praised Master Hou for his scholarship and literature, yet few realized that in his heart, it was always the people who mattered most. In the past, during the Song dynasty, Wang Yucheng served as a magisterial official in Changzhou. He spent his days composing poetry and essays, eventually gaining fame for his literary achievements. Summoned to serve in the Hanlin Academy, he was never particularly noted at that time for administrative excellence. Yet he once said: "The governance of a single county involves ensuring fair taxation on farmland, regular labor conscription from households, continuous service during spring and summer, and immediate compliance with morning decrees by evening. Minor infractions are punished through performance evaluations; serious ones provoke fear of legal penalties." He described the extreme burdens of county administration and clearly rejected the notion that a governor could simply play the zither like Master Mi Zi while governing. Was this man truly one who devoted himself solely to poetry, seeking literary acclaim for its own sake? He applied his learning to governance and used literature as a means of expressing his strengths. His aspirations were clearly directed toward something greater—how different this is from petty officials who merely seek praise within their own county or fleeting honor in their time! In the five hundred years since then, how many officials have governed this county and achieved outstanding results? We cannot even name their names today. Yet Wang Yucheng's literary charm remains vividly remembered. Thus it is clear that Master Gao Hou's aspirations also lay in this realm rather than in mere administrative success. Now, he has received official commendation for his governance—this indeed reflects his heartfelt dedication to the people, but it was never what brought him personal glory. To praise him solely for his literary accomplishments would not be enough to capture who he truly was. |
| 27 | 《甫田集》巻十六 Volume Sixteen of Futian Ji |
URN: ctp:ws700440
| Enjoy this site? Please help. | Site design and content copyright 2006-2026. When quoting or citing information from this site, please link to the corresponding page or to http://ctext.org. Please note that the use of automatic download software on this site is strictly prohibited, and that users of such software are automatically banned without warning to save bandwidth. 沪ICP备09015720号-3 | Comments? Suggestions? Please raise them here.Do not click this link |