Volume 101 Biographies 51: Li Yi, Xue Deng, Wei Cou, Han Sifu, Zhang Tinggui, Wang Qiuli, Xin Tifou

李乂薛登韋湊從子虛心虛舟

Li Yi, Xue Deng, Wei Cou, and his nephews Xuxin and Xuzhou

韓思復曾孫佽

Han Sifu, and his great-grandson Ci

張廷珪王求禮辛替否

Zhang Tinggui, Wang Qiuli, and Xin Tifou

李乂，本名尚真，趙州房子人也。少與兄尚一、尚貞俱以文章見稱，舉進士。景龍中，累遷中書舍人。時中宗遣使江南分道贖生，以所在官物充直。乂上疏曰：「江南水鄉，采捕為業，魚鱉之利，黎元所資，土地使然，有自來矣。伏以聖慈含育，恩周動植，布天下之大德，及鱗介之微品。雖雲雨之私，有霑於末類；而生成之惠，未洽於平人。何則？江湖之饒，生育無限；府庫之用，支供易殫。費之若少，則所濟何成；用之倘多，則常支有闕。在於拯物，豈若憂人。且鬻生之徒，唯利斯視，錢刀日至，網罟年滋，施之一朝，營之百倍，未若回救贖之錢物，減困貧之徭賦，活國愛人，其福勝彼。」

Li Yi, whose original name was Shangzhen, came from Fangzi in Zhao Prefecture. As a young man he and his elder brothers Shangyi and Shangzhen were all celebrated for their writing and passed the jinshi examination. During the Jinglong period he rose through successive appointments to Secretariat Drafter. At that time Emperor Zhongzong sent envoys to the Jiangnan region by different routes to buy back living creatures, paying with official goods from each locality. Yi submitted a memorial, saying: "The Jiangnan is a country of rivers and lakes where people live by catching and gathering. Fish and turtles are the common people's livelihood—such is the land, and it has always been so. I humbly reflect that Your Majesty's compassionate care embraces all living things, spreading great virtue across the realm even to the tiniest scaled creatures. Though the private grace of rain and clouds may touch the lowliest creatures; the blessing of sustaining life has not yet reached ordinary people. Why is this? Rivers and lakes teem with life without limit; yet the treasury's resources are quickly depleted by such outlays. If the spending is modest, little can actually be saved; if it is lavish, regular expenditures will fall short. When the choice is between saving creatures and caring for people, is the former truly the better course? Moreover, those who sell living creatures care only for profit—coin arrives daily and nets grow year by year. A single day's bounty yields a hundredfold return. Better to redirect the redemption funds, lighten corvée and taxes on the poor and distressed, revive the state and cherish the people—the blessing would far exceed the other."

薛登，本名謙光，常州義興人也。父士通，大業中為鷹揚郎將。江都之亂，士通與鄉人聞人嗣安等同據本郡，以禦寇賊。武德二年，遣使歸國，高祖嘉之，降璽書勞勉，拜東武州刺史。俄而輔公祏於江都構逆，遣其將西門君儀等寇常州，士通率兵拒戰，大破之，君儀等僅以身免。及公祏平，累功封臨汾侯。貞觀初，歷遷泉州刺史，卒。

Xue Deng, whose original name was Qianguang, came from Yixing in Chang Prefecture. His father Shitong served as Eagle-raising Commandant during the Sui Daye period. During the upheaval at Jiangdu, Shitong joined with his fellow townsman Wenren Sian and others in seizing control of their home commandery to defend against bandits. In Wude 2 he sent envoys to submit to the new regime. Emperor Gaozu praised him, issued an imperial letter of commendation, and appointed him prefect of Dongwu. Soon Fu Gongshi rebelled at Jiangdu and sent his generals Ximen Junyi and others to attack Chang Prefecture. Shitong led troops against them, won a great victory, and Junyi and his men barely escaped alive. After Fu Gongshi was suppressed, Shitong was enfeoffed as Marquis of Linfen for his accumulated achievements. Early in the Zhenguan reign he rose through successive appointments to prefect of Quan Prefecture, where he died.

謙光博涉文史，每與人談論前代故事，必廣引證驗，有如目擊。少與徐堅、劉子玄齊名友善。文明中，解褐閬中主簿。天授中，為左補闕，時選舉頗濫，謙光上疏曰：

Qianguang was widely read in literature and history. Whenever he discussed events of earlier ages, he cited extensive evidence as though he had seen them with his own eyes. In his youth he enjoyed equal renown and close friendship with Xu Jian and Liu Zixuan. During the Wenming period he entered official service as registrar of Langzhong. During the Tianshou period he served as Left Remonstrator. At that time official appointments were quite indiscriminate, and Qianguang submitted a memorial:

臣聞國以得賢為寶，臣以舉士為忠。是以子皮之讓國僑，鮑叔之推管仲，燕昭委兵於樂毅，苻堅托政於王猛。子產受國人之謗，夷吾貪共賈之財，昭王錫輅馬以止讒，永固戮樊世以除譖。處猜嫌而益信，行間毀而無疑，此由默而識之，委而察之深也。至若宰我見愚於宣尼，逢萌被知於文叔，韓信無聞於項氏，毛遂不齒於平原，此失士之故也。是以人主受不肖之士則政乖，得賢良之佐則時泰，故堯資八元而庶績其理，周任十亂而天下和平。由是言之，則士不可不察，而官不可妄授也。何者？比來舉薦，多不以才，假譽馳聲，互相推獎，希潤身之小計，忘臣子之大猷，非所以報國求賢，副陛下翹翹之望者也。

I have heard that a state treasures the acquisition of worthy men, and that a minister proves his loyalty by recommending talent. Thus Zipi yielded the state to Guo Qiao, Baoshu recommended Guan Zhong, King Zhao of Yan entrusted his armies to Yue Yi, and Fu Jian entrusted the government to Wang Meng. Zichan endured slander from his countrymen; Yiwu was greedy for Gongjia's wealth; King Zhao bestowed carriage horses to silence slander; Yonggu executed Fan Shi to remove calumny. They stood amid suspicion yet won greater trust; they moved amid slander yet remained unquestioned—because their rulers understood them in silence and entrusted them with deep insight. Consider Zai Wo, deemed foolish by Confucius; Feng Meng, recognized by Emperor Guangwu; Han Xin, overlooked by Xiang Yu; and Mao Sui, not counted among Lord Pingyuan's retainers—these are cases of losing worthy men. When a ruler employs unworthy men, governance goes awry; when he gains worthy assistants, the age flourishes. Yao relied on the Eight Worthies and all affairs were well ordered; Zhou employed the Ten Disordered Ones and the realm was at peace. From this it follows that scholars must be carefully scrutinized and offices must not be awarded indiscriminately. Why is this? Recently most recommendations have been based not on talent but on borrowed reputations and inflated fame, with mutual puffery and promotion. Men aim at petty self-advancement and forget the great duty of minister and subject. This is no way to serve the state, seek worthy men, or fulfill Your Majesty's lofty expectations.

臣竊窺古之取士，實異於今。先觀名行之源，考其鄉邑之譽，崇禮讓以勵己，明節義以標信，以敦樸為先最，以雕蟲為後科。故人崇勸讓之風，士去輕浮之行。希仕者必修貞確不拔之操，行難進易退之規。眾議以定其高下，郡將難誣於曲直。故計貢之賢愚，即州將之榮辱；穢行之彰露，亦鄉人之厚顏。是以李陵降而隴西慚，幹木隱而西河美。故名勝於利，則小人之道消；利勝於名，則貪暴之風扇。是以化俗之本，須擯輕浮。昔冀缺以禮讓升朝，則晉人知禮；文翁以儒林獎俗，則蜀士多儒。燕昭好馬，則駿馬來庭；葉公好龍，則真龍入室。由是言之，未有上之所好而下不從其化者也。自七國之季，雖雜縱橫，而漢代求才，猶征百行。是以禮節之士，敏德自修，閭裏推高，然後為府寺所辟。魏氏取人，尤愛放達；晉、宋之後，祗重門資。獎為人求官之風，乖授職惟賢之義。有梁薦士，雅愛屬詞；陳氏簡賢，特珍賦詠。故其俗以詩酒為重，不以修身為務。逮至隋室，餘風尚在，開皇中李諤論之於文帝曰：「魏之三祖，更好文詞，忽君人之大道，好雕蟲之小藝。連篇累牘，不出月露之形；積案盈箱，唯是風雲之狀。代俗以此相高，朝廷以茲擢士，故文筆日煩，其政日亂」。帝納李諤之策，由是下制禁斷文筆浮詞。其年，泗洲刺史司馬幼之以表不典實得罪。於是風俗改勵，政化大行。煬帝嗣興，又變前法，置進士等科。於是後生之徒，復相放效，因陋就寡，赴速邀時，緝綴小文，名之策學，不以指實為本，而以浮虛為貴。

I venture to observe that how ancient rulers chose scholars was very different from today. They first traced the origins of a man's reputation and character, weighed his standing in his home district, upheld courtesy and deference as self-discipline, and held up integrity and righteousness as proof of trustworthiness. Plain sincerity came first; ornamental composition came last. Thus the people valued the spirit of mutual encouragement and deference, and scholars shunned frivolous behavior. Those who sought office had to cultivate steadfast integrity and abide by the principle that one should find it hard to accept advancement yet easy to withdraw. Public consensus fixed their standing, and prefects could not distort matters of right and wrong. The merit or folly of those recommended reflected directly on the prefect's own honor or shame; when disgraceful conduct came to light, it shamed the people of the district as well. When Li Ling surrendered, Longxi was shamed; when Gan Mu lived in seclusion, Xihe took pride in him. When reputation outweighed profit, the ways of petty men faded; when profit beat out reputation, greed and violence spread. The root of reforming custom lies in rejecting frivolity. Once Jique entered court through courtesy and deference, and the people of Jin learned what ritual meant; Wen Weng cultivated learning through the Confucian schools, and Shu produced many true scholars. King Zhao of Yan loved horses, and fine steeds came to his court; Lord Ye loved dragons, and a real dragon came into his hall. From this it follows that the people below never fail to follow the taste set by those above. Even in the late Warring States, when diplomatic strategists abounded, the Han still sought talent across every field of conduct. Men of propriety diligently cultivated virtue, won esteem in their neighborhoods, and only then received summons from local offices. The Wei dynasty in choosing men especially favored free-spirited unconventionality; After the Jin and Song, they valued only family pedigree. They encouraged the custom of pulling strings for office, betraying the principle of appointing the worthy alone. The Liang prized literary composition when recommending scholars; The Chen, in screening talent, prized poetry above all else. Thus their society prized poetry and wine and did not make self-cultivation its aim. By the Sui dynasty that lingering taste still held. During Kaihuang, Li E argued before Emperor Wen, saying: "The three founders of Wei favored literary composition all the more, neglecting the great Way of rulership and forgetting the people, while cherishing the petty craft of ornamental writing. Essay piled upon essay never rose above descriptions of moonlight and dew; Documents filled desks and chests with nothing but images of wind and clouds. The age took this as a mark of distinction, and the court used it to promote scholars; thus literary composition grew ever more burdensome, and governance ever more chaotic." The Emperor accepted Li E's proposal and issued an edict forbidding ornamental and empty literary language. That same year, Sima Youzhi, prefect of Si Prefecture, was punished because his memorial was uncanonical and insubstantial. Thereupon custom was reformed and invigorated, and good governance spread widely. When Emperor Yang came to the throne, he changed the former law again and established the jinshi and other examination categories. Thereupon the younger generation imitated one another again, clinging to the crude and shallow, rushing to seize the moment, stitching together small compositions called policy essays—not grounding themselves in substance, but prizing emptiness and ornament.

有唐纂歷，雖漸革於故非；陛下君臨，思察才於共理。樹本崇化，惟在旌賢。今之舉人，有乖事實。鄉議決小人之筆，行修無長者之論。策第喧競於州府，祈恩不勝於拜伏。或明制才出，試遣搜易攵，驅馳府寺之門，出入王公之第。上啟陳詩，唯希咳唾之澤；摩頂至足，冀荷提攜之恩。故俗號舉人，皆稱覓舉。覓為自求之稱，未是人知之辭。察其行而度其材，則人品於茲見矣。徇己之心切，則至公之理乖；貪仕之性彰，則廉潔之風薄。是知府命雖高，異叔度勤勤之讓；黃門已貴，無秦嘉耿耿之辭。縱不能抑己推賢，亦不肯待於三命。豈與夫白駒皎皎，不雜風塵，束帛戔戔，榮高物表，校量其廣狹也！是以耿介之士，羞自拔而致其辭；循常之人，舍其疏而取其附。故選司補署，喧然於禮闈；州貢賓王，爭訟於階闥。謗議紛合，浸以成風。夫競榮者必有競利之心，謙遜者亦無貪賄之累。自非上智，焉能不移；在於中人，理由習俗。若重謹厚之士，則懷祿者必崇德以修名；若開趨競之門，邀仕者皆戚施而附會。附會則百姓罹其弊，潔己則兆庶蒙其福。故風化之漸，靡不由茲。今訪鄉閭之談，唯祇歸於裏正。縱使名虧禮則，罪掛刑章，或冒籍以偷資，或邀勛而竊級，假其不義之賂，則是無犯鄉閭。豈得比郭有道之銓量，茅容望重，裴逸人之賞拔，夏少名高，語其優劣也！

The Tang has received the mandate and, though it has gradually reformed former abuses; Your Majesty rules the realm and seeks to discern talent for shared governance. To lay a firm foundation and elevate the realm lies solely in honoring the worthy. Today's examination candidates depart from the facts. District evaluations are decided by the pens of petty men, and conduct assessments lack the judgment of elders. Examination rankings are fought over noisily at prefectural offices, and pleading for favor gives way to outright prostration. Sometimes no sooner were the regulations promulgated than examination envoys were sent out to search and review candidates, rushing to the gates of prefectural offices and passing in and out of princes' mansions. They submit memorials and present poems, hoping only for the crumbs of a patron's favor; from head to foot they abase themselves, hoping to receive the grace of being lifted up. Thus by custom those called examination candidates are all termed seekers of recommendation. Seeking is a term for self-advancement, not language for others recognizing one's merit. Examine their conduct and measure their talent, and a man's character becomes plain. When self-interest runs strong, the principle of utmost fairness is violated; when greed for office shows itself, the spirit of integrity grows thin. From this one knows that though a prefectural appointment is lofty, it is nothing like Shudu's repeated and earnest declinations; though the Yellow Gate is already exalted, there is none of Qin Jia's solemn and earnest language. Even if they cannot restrain themselves and recommend the worthy, they are unwilling to wait for the third summons. How can this compare with the white colt, bright and unsullied by worldly dust, or with abundant silken gifts and honor transcending the common world—how vast is the distance between them! Thus upright men are ashamed to promote themselves and offer their words; ordinary men discard those who keep their distance and take those who attach themselves. Thus the selection office's appointments resound noisily in the examination hall; prefectural tribute candidates dispute at the palace gates. Slander and dispute gather in confusion and gradually become custom. Those who compete for glory necessarily compete for profit as well; the modest and deferential are free from the taint of bribery. Unless one is of the highest wisdom, how can one remain unmoved; for ordinary men, conduct follows custom. If prudent and sincere men are honored, then officeholders will exalt virtue to cultivate their reputation; if the gate of rushing competition is opened, those who seek office will all bow and scrape in flattery. When there is flattery and attachment, the common people suffer; when one keeps oneself pure, the multitude receive the blessing. Thus the gradual transformation of custom proceeds entirely from this. Now when one inquires into village gossip, everything comes down solely to the village head. Even if reputation falls short of propriety and guilt hangs in the penal code—even if one falsely registers to steal qualifications, or trades on merit to seize rank—as long as improper bribes are paid, one has not offended the village. How can this compare with Guo Tai's measured judgment, Mao Rong's great standing, Pei Xia's discerning promotion, and Xia Shao's lofty fame, when one speaks of who is better and who worse!

祇如才應經邦之流，唯令試策；武能制敵之例，只驗彎弧。若其文擅清奇，便充甲第，藻思微減，便即告歸。以此收人，恐乖事實。何者？樂廣假筆於潘嶽，靈運詞高於穆之，平津文劣於長卿，子建筆麗於荀彧。若以射策為最，則潘、謝、曹、馬必居孫、樂之右；若使協贊機猷，則安仁、靈運亦無裨附之益。由此言之，不可一概而取也。至如武藝，則趙雲雖勇，資諸葛之指捴；周勃雖雄，乏陳平之計略。若使樊噲居蕭何之任，必失指縱之機；使蕭何入戲下之軍，亦無免主之效。鬥將長於摧鋒，謀將審於料事。是以文泉聚米，知隗囂之可圖；陳湯屈指，識烏孫之自解。八難之謀設，高祖追慚於酈生；九拒之計窮，公輸息心於伐宋。謀將不長於弓馬，良相寧資於射策。豈與夫元長自表，妄飾詞鋒，曹植題章，虛飛麗藻，校量其可否也！

Take those whose talent suits governing the state—they are made to take only the written examination; for those whose martial skill can subdue enemies, only bending the bow is tested. If their writing excels in clarity and originality, they are placed in the top rank; if literary thought is slightly diminished, they are sent home at once. To select men in this way would surely depart from the facts. Why is this so? Yue Guang borrowed Pan Yue's brush; Xie Lingyun's words were loftier than Xu Muyi's; the Marquis of Pingjin's writing was inferior to Sima Xiangru's; Cao Zhi's brush was finer than Xun Yu's. If written examinations were supreme, then Pan, Xie, Cao, and Ma would necessarily rank above Sun and Yue; If they were made to assist in planning strategy, then Pan Anren and Xie Lingyun would also be of no real benefit. From this perspective, one cannot apply a single standard in selection. As for martial skill, though Zhao Yun was brave, he relied on Zhuge Liang's direction; though Zhou Bo was heroic, he lacked Chen Ping's stratagems. If Fan Kuai held Xiao He's office, he would surely miss the moment for command and control; if Xiao He entered the army beneath the commander's tent, he would also have no power to save his lord. Fighting generals excel at breaking the enemy vanguard; plotting generals are careful in anticipating affairs. Thus Wen Yuan piled rice into a map and knew that Wei Xiao's realm could be taken; Chen Tang counted on his fingers and recognized that the Wusun would resolve the matter themselves. When the eight-difficulties stratagem was devised, Emperor Gaozu felt remorse toward Li Yiji; when the nine-refusals stratagem was exhausted, Gongshu Ban abandoned his plan to attack Song. Plotting generals do not excel at bow and horse; fine ministers need not rely on written examinations. How is this comparable to Yuan Chang's self-recommendation, falsely polishing his rhetoric, or Cao Zhi's submitted memorial, vainly flying with ornate prose—weighing whether they pass muster!

伏願陛下降明制，頒峻科。千里一賢，尚不為少，僥幸冒進，須立堤防。斷浮虛之飾詞，收實用之良策，不取無稽之說，必求忠告之言。文則試以效官，武則令其守禦，始既察言觀行，終亦循名責實，自然僥幸濫吹之伍，無所藏其妄庸。故晏嬰云：「舉之以語，考之以事；寡其言而多其行，拙於文而工於事。」此取人得賢之道也。其有武藝超絕，文鋒挺秀，有效伎之偏用，無經國之大才，為軍鋒之爪牙，作詞賦之標準。自可試淩雲之策，練穿劄之工，承上命而賦《甘泉》，稟中軍而令赴敵，既有隨才之任，必無負乘之憂。臣謹案吳起臨戰，左右進劍，吳子曰：「夫提鼓揮桴，臨難決疑，此將事也。一劍之任，非將事也。」謹案諸葛亮臨戎，不親戎服，頓蜀兵於渭南，宣王持劍，卒不敢當。此豈弓矢之用也！謹案楊得意誦長卿之文，武帝曰：「恨不得與此人同時。」及相如至，終於文園令，不以公卿之位處之者，蓋非其所任故也。

I humbly hope Your Majesty will issue enlightened regulations and promulgate strict standards. One worthy man in a thousand miles is still no small number; opportunistic rushing forward must be held back by firm barriers. Cut off empty and ornamental language; gather practical and effective policies; do not accept baseless talk; seek words of sincere admonition. For civil talent, test them by performance in office; for military talent, have them defend and guard; at first observe words and examine conduct, and in the end match names to reality—then naturally the crowd of opportunists and inflated impostors will have nowhere to hide their empty mediocrity. Therefore Yan Ying said: "Raise them by their words, examine them by their deeds; few in speech but abundant in action, clumsy in letters but skilled in affairs. This is the way of selecting men and obtaining the worthy. There are those whose martial skill is transcendent or whose literary edge stands out, who have special uses for particular skills but lack great talent for governing the state—they may serve as claws and fangs in the army's vanguard, or as models in composing rhapsodies and prose. They may be tested with cloud-scaling compositions, trained in pierced-target archery, receive the throne's command to compose the "Sweet Springs" rhapsody, or take orders from the central army and be sent against the enemy—when each is assigned according to talent, there will be no worry of the wrong man in the wrong seat. Your subject respectfully notes: When Wu Qi faced battle, attendants brought him swords. Master Wu said: "Beating the drum and waving the mace, facing difficulty and resolving doubts—this is a general's business. The business of a single sword is not a general's business. Your subject notes: When Zhuge Liang faced war, he did not personally wear military dress; he stationed the Shu army on the south bank of the Wei River, and Sima Yi held his sword yet in the end did not dare confront him. Is this a matter of bow and arrow! Your subject notes: When Yang Dedec recited Sima Xiangru's writing, Emperor Wu said: "I regret that I cannot be contemporary with this man. When Xiangru arrived, he ended as Warden of the Wen Garden—the reason he was not placed in ministerial rank was that such a position was not what he was suited for.

謹案漢法，所舉之主，終身保任。楊雄之坐田儀，責其冒薦；成子之居魏相，酬於得賢。賞罰之令行，則請謁之心絕；退讓之義著，則貪競之路消。自然朝廷無爭祿之人，選司有謙捴之士。仍請寬立年限，容其采訪簡汰，堪用者令其試守，以觀能否；參驗行事，以別是非。不實免王丹之官，得人加翟璜之賞，自然見賢不隱，食祿不專。荀彧進鐘繇、郭嘉，劉隱薦李膺、硃穆，勢不雲遠。有稱職者受薦賢之賞，濫舉者抵欺罔之罪，自然舉得賢行，則君子之道長矣。

Your subject notes: Under Han law, one who recommends others is responsible for them for life. Yang Xiong was implicated because of Tian Yi, held accountable for reckless recommendation; when Cheng Xi served as Chancellor of Wei, he was rewarded for obtaining the worthy. When reward and punishment orders are enforced, the heart that seeks favors through petitions is cut off; when the principle of yielding and deferring is established, the path of greedy competition disappears. Naturally the court will have no men contending for salaries, and the selection office will have modest and deferential men. I further ask that a generous time limit be set, allowing inquiry and selection to proceed; those who prove capable should be given probationary appointment to observe their ability; verify them by their conduct in office to distinguish right from wrong. If they prove unworthy, dismiss them as Wang Dan was dismissed; if worthy men are found, add rewards as Zhai Huang received—then naturally seeing the worthy one will not conceal them, and holding salary will not be monopolized. Xun Yu promoted Zhong Yao and Guo Jia; Liu Wei recommended Li Ying and Zhu Mu—the precedent is not far to seek. When those who perform capably receive reward for recommending the worthy, and reckless recommenders suffer punishment for deceit, then naturally when recommendations bring forth worthy conduct, the way of the superior man will flourish.

尋轉水部員外郎，累遷給事中、檢校常州刺史。屬宣州狂寇硃大目作亂，百姓奔走，謙光嚴備安輯，闔境肅然。轉刑部侍郎，加銀青光祿大夫，再遷尚書左丞。景雲中，擢拜御史大夫。時僧惠範恃太平公主權勢，逼奪百姓店肆，州縣不能理。謙光將加彈奏，或請寢之，謙光曰：「憲臺理冤滯，何所回避，朝彈暮黜，亦可矣。」遂與殿中慕容玽奏彈之，反為太平公主所構，出為岐州刺史。惠範既誅，遷太子賓客，轉刑部尚書，加金紫光祿大夫、昭文館學士。開元初，為東都留守，又轉太子賓客。以與太子同名，表請行字，特敕賜名登。尋以孽子悅千牛為憲司所劾，放歸田裏。朝廷以其家貧，又特給致仕祿。七年卒，年七十三，贈晉州刺史。撰《四時記》二十卷。

Soon he was transferred to Secretary for Waterways; through successive promotions he rose to Director within the Gates and Acting Prefect of Chang Prefecture. When the rebel Zhu Daimu raised turmoil in Xuan Prefecture and the common people fled in panic, Qian'guang strictly prepared defenses and restored order, and the whole jurisdiction became calm. He was transferred to Vice Director of the Ministry of Justice, given the Silver Seal and Blue-Girdle Grand Master of the Palace, and promoted again to Left Assistant Director of the Department of State Affairs. In the Jingyun era he was promoted and appointed Censor-in-Chief. At that time the monk Huifan relied on Princess Taiping's power to seize the shops of common people by force, and prefectures and counties could not address it. When Qian'guang was about to impeach him, some urged him to drop the matter. Qian'guang said: "The censorate exists to resolve grievances and clear wrongs—what is there to evade? Impeached in the morning and dismissed by evening—that would be acceptable. Thereupon he joined with Murong Ting of the Palace Attendants in submitting an impeachment, but was instead framed by Princess Taiping and sent out as Prefect of Qi Prefecture. After Huifan was executed, he was moved to Preceptor of the Heir Apparent, transferred to Minister of Justice, and given the Gold Seal and Purple-Girdle Grand Master of the Palace and membership in the Zhaowen Academy. At the beginning of the Kaiyuan era he served as Eastern Capital Regent, and was again transferred to Preceptor of the Heir Apparent. Because he shared the given name with the Heir Apparent, he submitted a memorial requesting to use his style name; by special edict he was granted the name Deng. Soon because his illegitimate son Yue, a Thousand-Bull Cadet, was impeached by the censorate, he was dismissed and sent back to his fields. Because his family was poor, the court specially granted him retirement salary. He died in the seventh year [of Kaiyuan], at age seventy-three, and was posthumously awarded the title of Prefect of Jin Prefecture. He compiled the Records of the Four Seasons in twenty scrolls.

韋湊，京兆萬年人。曾祖瓚，隋尚書右丞。祖叔諧，蒲州刺史。父玄，桂州都督府長史。湊，永淳二年，解褐授婺州參軍，累轉揚府法曹參軍。州人前仁壽令孟神爽豪縱，數犯法，交通貴戚，前後官吏莫敢繩按，湊白長史張潛，請因事除之。會神爽坐事推問，湊無所假借，神爽妄稱有密旨，究問引虛，遂杖殺之，遠近稱伏。湊，景龍中歷遷將作少匠、司農少卿。嘗以公事忤宗楚客，出為貝州刺史。

Wei Cou was a native of Wannian in Jingzhao. His great-grandfather Zan was Right Assistant Director of the Department of State Affairs under the Sui. His grandfather Shuxie was Prefect of Pu Prefecture. His father Xuan was Chief Administrator of the Garrison Headquarters at Gui Prefecture. Cou, in the second year of Yongchun, left his commoner's dress and was appointed Military Aide in Wu Prefecture; through successive promotions he became Legal Administrator in the Yangzhou headquarters. A former magistrate of Renshou, Meng Shensuang, was overbearing and unrestrained, repeatedly breaking the law and associating with powerful kin; none of the officials before or after dared to investigate. Cou informed Chief Administrator Zhang Qian and asked to eliminate him when an opportunity arose. When Shensuang was implicated and brought for interrogation, Cou showed him no leniency; Shensuang falsely claimed there was a secret edict, and though the investigation proved this empty, Cou still had him beaten to death. Near and far praised and submitted. Cou, in the Jinglong era, was promoted in succession to Assistant Master of Palace Construction and Vice Minister of Public Works. Once he offended Zong Chuke on official business and was sent out as Prefect of Bei Prefecture.

睿宗即位，拜鴻臚少卿，加銀青光祿大夫。景雲二年，轉太府少卿，又兼通事舍人。時改葬節湣太子，優詔加謚；又雪李多祚等罪，還其官爵，仍議更加贈官。湊上書曰：

When Emperor Ruizong took the throne, Cou was appointed Vice Director of the Court for State Ceremonial and given the Silver Seal and Blue-Girdle Grand Master of the Palace. In the second year of Jingyun he was transferred to Vice Director of the Palace Treasury and also served concurrently as Herald. At that time Prince Jiemin was being reburied, and an edict of favor added a posthumous title; the crimes of Li Duozuo and others were cleared, their offices and titles restored, and the court still deliberated on further posthumous honors. Cou submitted a memorial saying:

臣聞王者發號施令，必法乎天道，使三綱攸敘，十等鹹若者，善善明，惡惡著也。善善者，懸爵賞以勸之也；惡惡者，設刑罰以懲之也。其賞罰所不加者，則考行立謚以褒貶之，所以勸誡將來也。斯並至公之大猷，非私情之可徇。故箕、微獲用，管、蔡為戮。謚者，臣議其君，子議其父，而曰「靈」曰「厲」者，不敢以私而亂大猷也，則其餘安可失衷哉！

I have heard that when a ruler issues commands and orders, he must take the Way of Heaven as his model, so that the three bonds are put in order and all ten ranks are thus settled—this is so that good is made clear for the good and evil is made manifest for the evil. For the good, rank and reward are displayed to encourage them; for the evil, punishments are established to chastise them. What reward and punishment cannot reach is judged by conduct and given a posthumous title for praise or blame—this is to admonish those yet to come. All these are great principles of utmost fairness, not matters in which private feeling may be indulged. Thus Jizi and Weizi were employed, while Guan and Cai were executed. Posthumous titles are when ministers judge their ruler and sons judge their father—and when one says "Spirit" or "Cruel," one dare not let private feeling disrupt great principles; how then can anything else be allowed to miss the mean!

臣竊見節湣太子與李多祚等擁北軍禁旅，上犯宸居，破扉斬關，突禁而入，兵指黃屋，騎騰紫微。孝和皇帝移禦玄武門，親降德音，諭以逆順，而太子據鞍自若，督眾不停。俄而其黨悔非，轉逆為順，或回兵討賊，或投狀自拘。多祚等伏誅，太子方事逃竄。向使同惡相濟，天道無征，賊徒闕倒戈之人，侍臣虧陛戟之衛，其為禍也，胡可忍言！於時臣任將作少匠，賜通事舍人內供奉。其明日，孝和皇帝引見供奉官等，雨淚謂曰：「幾不與卿等相見！」其為危懼，不亦甚乎！而今聖朝雪罪禮葬，謚為節湣，以臣愚識，竊所惑焉。

Your subject has observed that Prince Jiemin, together with Li Duozuo and others, led the Northern Army's forbidden troops, ascending to violate the imperial residence—smashing gates and breaking barriers, bursting through the forbidden precinct and entering; weapons pointed at the imperial canopy, horsemen surged within the Purple Forbidden Palace. Emperor Xiaohé moved to the Xuanwu Gate and personally issued an edict of grace, explaining loyalty and rebellion—yet the Heir Apparent sat his saddle at ease and urged his forces on without stopping. Soon his followers regretted their error and turned rebellion into loyalty—some turned their troops to punish the rebels, others submitted written confessions and restrained themselves. Li Duozuo and others were executed at the place of punishment, and only then did the Heir Apparent set about fleeing. If the wicked had aided one another and Heaven had offered no sign, if the rebels had lacked men to turn their blades, if attendants had failed in the guard of halberds at the palace steps—what disaster would have ensued is beyond words! At that time your subject held the office of Assistant Master of Palace Construction and was granted status as an Inner Attendant Herald. The next day Emperor Xiaohé summoned the attendant officials and, with tears streaming down, said: "I almost failed to see you again! How extreme the peril and terror were! Yet now the holy dynasty clears their crimes, buries them with ceremony, and gives the posthumous title Jiemin ("Constant and Lamented")—in your subject's foolish understanding, this is privately perplexing.

夫臣子之禮，嚴敬斯極，故過位必趨，蹙路馬芻有誅。昔漢成之為太子也，行不敢絕馳道。當周室之衰微也，秦師過周北門，左右免胄而下，王孫滿猶以其不卷甲束兵，譏其無禮，知其必敗。由是言之，則太子稱兵宮內，跨馬御前，悖禮已甚矣，況將更甚乎。而可褒謚，此臣所未諭也。以其斬武三思父子而嘉之乎？然弄兵討逆以安君父，則可嘉也，而乃因欲自取之，是競為逆，可褒謚乎？此又臣所未諭也。將廢韋氏而嘉之乎？然韋氏逆彰義絕，雖誅之亦可也。當此時也，韋氏未有逆彰，未有義絕，於太子為母，豈有廢母之理乎！且既非中宗之命而廢之，是劫父廢母，亦悖逆也，可褒謚乎？此又臣所未諭也。夫君或不君，臣安可不臣？父或不父，子安可不子？借如君父有桀、紂之行，臣子無廢殺之理。況先帝功格宇宙，德被生靈，廟號中宗，謚曰孝和皇帝，而逆命之子，可褒謚乎？此又臣所未諭也。

The rites between minister and ruler reach the utmost in solemn reverence; thus one must quicken one's pace when passing the ruler's place, and even to touch the grass where the ruler's horse passed is punishable by death. When Emperor Cheng of Han was Heir Apparent, he dared not travel on the imperial carriage road. When the Zhou royal house was in decline, Qin troops passed through the northern gate of Zhou; the attendants doffed their helmets and descended, yet Wangsun Man still reproached them for not rolling up armor and binding their weapons, ridiculed their lack of propriety, and knew they would inevitably be defeated. From this perspective, for the Heir Apparent to raise troops within the palace and ride his horse before the Emperor—this already transgresses ritual to an extreme; how much more so what actually followed! Yet he may be praised with a posthumous title—this your subject cannot comprehend. Is it because he beheaded Wu Sansi and his son that he is to be commended? To raise arms against rebels and restore peace to lord and father might be commendable—but to do so because one wished to seize the throne for oneself is to compete in rebellion. Can such a man be honored with a posthumous title? This, too, your subject cannot comprehend. Are we to commend him because he deposed the Wei clan? When the Wei clan's rebellion was manifest and all righteous bonds severed, even executing them would have been justified. At that moment the Wei clan's treason was not yet plain, no righteous bond had been broken, and to the Heir Apparent she was still his mother—what possible justification could there be for deposing one's own mother! Moreover, she was deposed not by Emperor Zhongzong's order but by force—coercing the father and deposing the mother is itself a grave rebellion. Can he be honored with a posthumous title? This, too, your subject cannot comprehend. If a ruler fails to rule as he should, how can a minister refuse to serve as a minister must? If a father fails to father as he should, how can a son refuse to be a son must? Even if a ruler and father behaved as Jie and Zhou did, ministers and sons still have no warrant to depose or kill him. How much more so when the late Emperor's achievements touched heaven and earth, his virtue embraced all living beings, his temple title is Zhongzong, and his posthumous name is Emperor Xiaohé—and a son who defied his command is to be honored with a posthumous title? This, too, your subject cannot comprehend.

昔獻公惑驪姬之譖，將殺其太子申生，公子重耳謂之曰：「子盍言子之誌於公乎？」太子曰：「不可，君安驪姬，是我傷君之心也。」曰：「然則盍行乎？」曰：「不可，君謂我欲弒君也，天下豈有無父之國哉！吾何行之！」使人辭於狐突曰：「申生不敢愛其死。雖然，吾君老矣，子少，國家多難。伯氏茍出而圖吾君，申生受賜而死。」再拜稽首，乃自縊。其行如是，其謚僅可為恭。今太子之行反是，可謚為節湣乎？此又臣所未諭也。

In antiquity, Duke Xian of Jin, swayed by Li Ji's slanders, was about to execute his Heir Apparent Shensheng. Prince Chong'er said to him, "Why not declare your intentions to the Duke? The Heir Apparent replied, "I cannot. If my father is content with Li Ji, then for me to speak would only wound his heart." Chong'er asked, "Then why not flee?" Shensheng answered, "I cannot. My father would believe I meant to kill him—and is there any kingdom under Heaven without a father? How could I flee!" He sent word to Hu Tu, saying, "Shensheng does not cling to his life. Yet my lord is old, the heir is young, and the realm faces many troubles. If you, sir, would go forth and counsel my lord, Shensheng will gratefully accept death." He bowed twice and touched his forehead to the earth, then hanged himself. Conduct such as this merited a posthumous title no higher than Gong ("Respectful"). The present Heir Apparent's conduct was the very reverse—can he be given the posthumous title Jiemin? This, too, your subject cannot comprehend.

昔漢武帝末年，江充與太子有隙，恐帝晏駕後為太子所誅。會巫蠱事起，充典理其事。因此為奸，遂至太子宮掘蠱，得桐木以誣太子。時武帝避暑甘泉宮，獨皇后、太子在，太子不能自明，納其少傅石德謀，遂矯節斬充，因敗逃匿。非稱兵詣闕，無逆謀於父，然身死於湖，不葬無謚。至昭帝時，有男子詣北闕自稱衛太子，制使公卿識視，至者莫敢發言。京兆尹雋不疑後至，叱從吏收縛之。或曰：「是非未可知，且安之。」不疑曰：「諸君何患於衛太子。昔蒯聵出奔，輒拒而不納，《春秋》是之。衛太子得罪先帝，亡不即死，今來自詣，此罪人也。」遂送制獄。天子聞而嘉之曰：「公卿大臣，當用經術明於大義者。」及後太子孫立為天子，是曰孝宣皇帝，太子方獲禮葬，而謚曰戾。今節湣太子之行比之，豈可同年而語。其於陛下，又猶子也，而謚為節湣乎？此又臣所未諭也。

In the last years of Emperor Wu of Han, Jiang Chong quarreled with the Heir Apparent and feared that once the Emperor died, the Heir Apparent would have him executed. When the witchcraft affair broke out, Chong was assigned to investigate it. Exploiting the occasion for treachery, he dug for witchcraft dolls in the Heir Apparent's palace and planted paulownia wood to incriminate him. Emperor Wu was then at his summer retreat in Ganquan Palace, leaving only the Empress and Heir Apparent in the capital. Unable to prove his innocence, the Heir Apparent followed the advice of his Junior Tutor Shi De, forged an imperial warrant to execute Chong, and after defeat fled into hiding. He did not raise an army and march on the palace, nor did he plot rebellion against his father—yet he died at Lake, was buried without honor, and received no posthumous title. Under Emperor Zhao, a man appeared at the northern gate claiming to be the Wei Heir Apparent. An edict commanded the chief ministers to identify him, but none who came dared speak. Juan Buyi, Commandant of Jingzhao, arrived last and ordered his attendants to seize and bind the man. Someone urged, "We cannot yet know whether this is true—let us hold him for now. Buyi replied, "What do you fear from the Wei Heir Apparent? Long ago Kuai Kui fled into exile and Zhe refused to receive him—the Spring and Autumn Annals commends this. The Wei Heir Apparent wronged the late Emperor, fled instead of accepting death, and now presents himself of his own accord—he is a criminal." The man was sent to the imperial prisons. The Emperor heard and praised him, saying, "Ministers and high officials should be men learned in the classics and clear on great principles. Only later, when the Heir Apparent's grandson ascended the throne as Emperor Xiao Xuan, did the Heir Apparent receive proper burial—and his posthumous title was Li ("Unruly"). Compared with Prince Jiemin's conduct today, can the two even be mentioned in the same breath? To Your Majesty he was, moreover, like a son—and yet he is to receive the posthumous title Jiemin? This, too, your subject cannot comprehend.

昔項羽之臣丁公，常將危漢高祖，高祖謂之曰：「二賢豈相厄哉！」丁公乃止。及高祖滅項氏，遂戮丁公以徇，曰：「使項王失天下者，丁公也。」夫戮之，大義至公也，不私德之，所以誡其後之事君者。今節湣太子之為逆，復非欲保護陛下，其可褒謚乎？此又臣之所未諭也。

In antiquity Ding Gong, a minister of Xiang Yu, once held Emperor Gaozu of Han at his mercy. Gaozu said to him, "Two worthy men—surely they would not destroy each other! Ding Gong then stayed his hand. When Gaozu overthrew the house of Xiang, he executed Ding Gong before the army, declaring, "The man who made King Xiang lose the empire was Ding Gong. To kill him was the highest justice, impartial and public—Gaozu would not reward private kindness, so as to warn all who would serve their lords thereafter. Prince Jiemin's rebellion, moreover, was not undertaken to protect Your Majesty—can he be honored with a posthumous title? This, too, your subject cannot comprehend.

陛下天縱聖哲，所任賢明，以臣至愚，寧可幹議？然臣又惟堯、舜，聖君也，八凱、五臣，良佐也，猶廣聽芻蕘之言者，蓋為智者千慮，或有一失，愚者千慮，或有一得也。故曰：「狂夫之言，聖人擇焉。」臣輒緣斯義，敢以陳聞，願得與議謚者對議於御前。若臣言非也，甘受謗聖政之罪，赴鼎鑊之誅。仍請申明義以示天下，使臣輩愚惑者鹹蒙冰釋，則無復異議矣。若所謚未當，奈何施之聖朝，垂之史冊，使後代逆臣賊子因而引譬，資以為辭，是開悖亂之門，豈示將來之法！伏望改定其謚，務合禮經。其李多祚等罪，請從宥免，不謂為雪，以順天下之心，則盡善盡美矣。

Your Majesty is Heaven-endowed with sagely wisdom and appoints the worthy and enlightened—for one as foolish as your subject, how dare I presume to remonstrate? Yet even Yao and Shun, sage rulers though they were, and the Eight Worthies and Five Ministers, fine assistants though they were, still listened widely to the talk of common woodcutters—for in a thousand plans the wise may err once, and in a thousand plans the foolish may succeed once. Hence the saying: "Even a madman's words—the sage chooses from among them. Drawing on this principle, your subject ventures to speak and asks to debate before Your Majesty, face to face, with those who set the posthumous title. If I am wrong, I will gladly accept the charge of slandering sage governance and submit to death in the cauldron. I further ask that the right principle be made clear to all under Heaven, so that fools like us may have our confusion melt away like ice, and no further dissent remain. If the posthumous title is unfitting, how can it stand in this sage dynasty and pass into the historical record, giving rebel ministers and wicked sons of later ages a precedent and an excuse—opening the gate to rebellion rather than showing the law for generations to come! I humbly beg that the posthumous title be revised to accord with the ritual canon. As for Li Duozuo and the others, I ask that their crimes be pardoned but not declared "cleared"—if this accords with the hearts of all under Heaven, all will be perfect indeed.

書奏，睿宗引湊謂曰：「誠如卿言。事已如此，如何改動？」湊曰：「太子實行悖逆，不可褒美，請稱其行，改謚以一字。多祚等以兵犯君，非曰無罪，只可雲放，不可稱雪。」帝然其言。當時執政以制令已行，難於改易，唯多祚等停贈官而已。

When the memorial was submitted, Emperor Ruizong summoned Cou and said, "What you say is true. Matters have already gone this far—how can they be altered? Cou replied, "The Heir Apparent's conduct was truly rebellious and cannot be praised. I ask that his deeds be named plainly and the posthumous title reduced to a single character. Duozuo and the others took up arms against their ruler—not that they were without guilt, but one may say only that they were pardoned, not that their crimes were cleared." The Emperor agreed with him. Those then in power, finding the edict already issued hard to revise, withheld only the posthumous offices for Duozuo and others.

明年春，起金仙、玉真兩觀，用工巨億。湊進諫曰：「陛下去夏，以妨農停兩觀作，今正農月，翻欲興功。雖知用公主錢，不出庫物，但土木作起，高價雇人，三輔農人，趨目前之利，舍農受雇，棄本逐末。臣聞一夫不耕，天下有受其饑者，臣竊恐不可。」帝不應。湊又奏曰：「日陽和布氣，萬物生育，土木之間，昆蟲無數。此時興造，傷殺甚多，臣亦恐非仁聖本旨。」睿宗方納其言，令在外詳議。中書令崔湜、侍中岑羲謂湊曰：「公敢言此，大是難事。」湊曰：「叨食厚祿，死且不辭，況在明時，必知不死。」尋出為陜州刺史，無幾，轉汝州刺史。開元二年夏，敕靖陵建碑，征料夫匠。湊以自古園陵無建碑之禮，又時正旱儉，不可興功，飛表極諫，工役乃止。尋遷岐州剌史。

The next spring, construction began on the Jin Xian and Yuzhen monasteries, at a cost of hundreds of millions in labor. Cou remonstrated: "Your Majesty halted work on the two monasteries last summer to protect the harvest; now, in the very heart of the farming season, you wish to begin again. Though the princess's own funds are used and nothing drawn from the treasury, earth-and-wood construction still hires labor at high wages; farmers of the capital region, tempted by immediate profit, abandon their fields for hire, forsaking the root to chase the branch. I have heard that when one man fails to plough, someone under Heaven goes hungry—I fear this cannot be allowed. The Emperor made no reply. Cou submitted again: "These days the warm breath of spring spreads abroad and the ten thousand things breed and grow; amid earth and timber countless insects live. Construction at such a season destroys countless lives—I fear this is not the intent of a benevolent and sage ruler. Emperor Ruizong was inclined to accept his advice and ordered further deliberation outside the court. Chief Minister Cui Xian and Palace Attendant Cen Xi told Cou, "For you to speak thus is a bold and difficult thing. Cou replied, "Enjoying a generous stipend, I would not refuse even death—how much more in an enlightened age, when I know I shall not die." Soon after he was appointed prefect of Shaan; before long he was transferred to prefect of Ru. In the second year of Kaiyuan, summer, an edict ordered a stele raised at Jing Mausoleum and laborers and artisans conscripted. Cou argued that imperial tombs had never had steles since antiquity, and that in a time of drought and famine construction was impermissible; he submitted an urgent memorial of strong remonstrance, and the work was halted. Before long he was transferred to prefect of Qi.

四年，入為將作大匠。時有敕復孝敬廟為義宗，湊上書曰：

In the fourth year he was appointed Master of Palace Construction at court. At that time an edict restored the Xiaojing Temple under the title Yizong; Cou submitted a memorial:

臣聞王者制禮，是曰規模，規模之興，實由師古。師古之道，必也正名，名之與實，故當相副。其在宗廟，禮之大者，豈可失哉！禮，祖有功而宗有德，祖宗之廟，百代不毀。故殷太甲為太宗，太戊曰中宗，武丁曰高宗；周宗文王、武王；漢則文帝為太宗，武帝為世宗。其後代有稱宗者，皆以方制海內，德澤可宗，列於昭穆，期於不毀。稱宗之義，不亦大乎！伏惟孝敬皇帝位止東宮，未嘗南面，聖道誠冠於儲副，德教不被於寰瀛，立廟稱宗，恐非合禮。況別起寢廟，不入昭穆，稽諸祀典，何義稱宗？而廟號義宗，稱之萬代，以臣庸識，竊謂不可。陛下率循典禮，以辟大猷，有司所議，以致此失，或虧盡善，豈不惜哉！望更詳議，務合於禮。

I have heard that a king establishes rites to set the pattern of governance, and that such patterns arise from taking antiquity as one's teacher. The way of learning from antiquity requires rectifying names—name and reality must match. In the ancestral temple lies the greatest of rites—how can it be neglected! In ritual, ancestors of merit are called zu, ancestors of virtue are called zong—and the temples of zu and zong stand for a hundred generations undestroyed. Thus in the Yin dynasty Tai Jia was Taizong, Tai Wu Zhongzong, and Wu Ding Gaozong; in Zhou, King Wen and King Wu were honored as zong; in Han, Emperor Wen was Taizong and Emperor Wu Shizong. Thereafter, those called zong in every age had governed the realm within the four seas, their virtue and grace worthy of veneration, ranked in the zhao and mu sequence, destined to endure undestroyed. The meaning of the title zong—is it not weighty indeed! I humbly consider that Emperor Xiaojing never ascended beyond the Eastern Palace—he never ruled facing south; though his virtue as heir apparent was supreme, his moral influence did not reach across the seas. To establish a temple and call him zong may not accord with ritual. Moreover, a separate temple outside the zhao-mu sequence—consult the sacrificial canon: on what grounds call him zong? Yet the temple title Yizong would be spoken for ten thousand generations—in your subject's humble view, this cannot be right. Your Majesty follows the canonical rites to establish great governance; what the officials proposed has led to this lapse, falling short of perfection—how can one not regret it! I beg for further deliberation, so that all may accord with ritual.

於是敕太常議，遂停義宗之號。

An edict then ordered the Court of Imperial Sacrifices to deliberate, and the title Yizong was withdrawn.

湊前後上書論時政得失，多見采納。再遷河南尹，累封彭城郡公。以公事左授杭州刺史，轉汾州刺史。十年，拜太原尹兼節度支度營田大使。其年卒官，年六十五。贈幽州都督，謚曰文。子見素，自有傳。湊從子虛心。

Cou submitted memorial after memorial on the strengths and failings of current policy, and many of his proposals were adopted. He was again appointed Intendant of Henan and cumulatively enfeoffed as Duke of Pengcheng. For an official matter he was demoted to prefect of Hang, then transferred to prefect of Fen. In the tenth year he was appointed Intendant of Taiyuan and concurrently Commissioner for Finance, Supply, and Agricultural Colonies. That year he died in office at the age of sixty-five. He was posthumously made Area Commander of You; his posthumous title was Wen ("Refined"). His son Jiansu has his own biography. Xuxin was Cou's nephew.

虛心父維，少習儒業，博涉文史，舉進士。自大理丞累至戶部郎中，善於剖判，時員外郎宋之問工於詩，時人以為戶部有二妙。終於左庶子。虛心舉孝廉，為官嚴整，累至大理丞、侍御史。神龍年，推按大獄，時僕射竇懷貞、侍中劉幽求意欲寬假，虛心堅執法令，有不可奪之誌。景龍中，西域羌胡背叛，時並擒獲，有敕盡欲誅之。虛心論奏，但罪元首，其所全者千餘人。虛心有孝行，及丁父憂，哀毀過禮，須鬢盡白，朝廷深所嗟尚。後遷御史中丞、左右丞、兵部侍郎、荊揚潞長史兼采訪使，所在官吏振肅，威令甚舉，中外以為標準。歷戶部尚書、東京留守，卒，年六十七。

Xuxin's father Wei had studied Confucian learning from youth, gained wide knowledge of literature and history, and passed the jinshi examination. Rising from Grand Councilor in the Court of Judicial Review to Department Director in the Ministry of Revenue, he excelled at adjudication. At the time, Assistant Director Song Zhiwen was renowned for poetry, and the Ministry was said to boast two outstanding talents. He ended his career as Left Assistant to the Heir Apparent. Xuxin entered service through the Filial and Incorrupt recommendation and governed with strict integrity, rising to Grand Councilor in the Court of Judicial Review and then Palace Censor. During the Shenlong era, when he investigated a major case, Grand Counselor Dou Huaizhen and Palace Attendant Liu Youqiu wanted leniency, but Xuxin firmly upheld the law with an unshakable resolve. During Jinglong, Qiang and Hu peoples of the Western Regions rebelled. When they were all captured, an edict was issued ordering their execution. Xuxin memorialized the throne, arguing that only the ringleaders should be punished, thus sparing more than a thousand lives. Xuxin was known for filial devotion. When his father died, his grief exceeded the proper measure of mourning—his beard and temples turned completely white—and the court held him in deep esteem. He was subsequently appointed Censor-in-Chief, Left and Right Assistant Director, Vice Minister of War, and Chief Administrator of Jing, Yang, and Lu with concurrent duties as Investigation Commissioner. Wherever he served, officials were brought to order and his authority was fully enforced; within and beyond the court, he was regarded as the standard. He served as Minister of Revenue and Regent of the Eastern Capital before dying at sixty-seven.

季弟虛舟，亦以舉孝廉，自御史累至戶部、司勛、左司郎中，歷荊州長史，洪、魏州刺史兼采訪使，多著能政。入為刑部侍郎，終大理卿。家有禮則，父子兄弟更踐郎署，時稱「郎官家」。

His youngest brother Xuzhou also entered through the Filial and Incorrupt recommendation. Rising from censor to department director in the Ministries of Revenue, Personnel Affairs, and the Left Secretariat, he served as Chief Administrator of Jingzhou and as Prefect of Hong and Wei, concurrently as Investigation Commissioner, and earned a reputation for able governance. He was recalled to the capital as Vice Minister of Justice and ended his career as Chief Justice. The household lived by strict propriety, with fathers, sons, and brothers serving in succession as court officials. They were known in their time as the "Family of Court Officials."

韓思復，京兆長安人也。祖倫，貞觀中為左衛率，賜爵長山縣男。思復少襲祖爵。初為汴州司戶參軍，為政寬恕，不行杖罰。在任丁憂，家貧，鬻薪終喪制。時姚崇為夏官侍郎，知政事，深嘉嘆之，擢授司禮博士。

Han Sifu was a native of Chang'an in Jingzhao. His grandfather Lun served as General of the Left Guard during Zhenguan and was enfeoffed as Baron of Changshan County. Sifu inherited his grandfather's title while still young. He first served as Revenue Section Officer in Bian Prefecture, where he governed with leniency and never ordered beatings. While still in office he entered mourning for a parent. The family was poor, so he sold firewood to see out the mourning period. Yao Chong, then Vice Minister of War and a chief policymaker, admired this deeply and had him appointed Doctor of the Court of Imperial Sacrifices.

景龍中，累遷給事中。時左散騎常侍嚴善思坐譙王重福事下制獄，有司言：「善思昔嘗任汝州刺史，素與重福交遊，召至京師，竟不言其謀逆，唯奏雲『東都有兵氣』。據狀正當匿反，請從絞刑。」思復駁奏曰：「議獄緩死，列聖明規；刑疑從輕，有國常典。嚴善思往在先朝，屬韋氏擅內，恃寵宮掖，謀危宗社。善思此時遂能先覺，因詣相府有所發明，進論聖躬必登宸極。雖交遊重福，蓋謀陷韋氏。及其謁見，猶不奏聞，將此行藏，即從極法。且敕追善思，書至便發，向懷逆節，寧即奔命？一面疏網，誠合順生；三驅取禽，來而可宥。惟刑是恤，事合昭詳。請付刑部集群官議定奏裁，以符慎獄。」是時議者多雲善思合從原宥，有司仍執前議請誅之。思復又駁曰：「臣聞刑人於市，爵人於朝，必僉謀攸同，始行之無惑。謹按諸司所議，嚴善思十才一入，抵罪惟輕。夫帝閽九重，塗遠千里。故借天下之耳以聽，聽無不聰；借天下之目以視，視無不接。今群言上聞，采擇宜審，若棄多就少，臣實懼焉。輿誦一乖，下情不達，雖欲從眾，其可及乎！凡百京司，逢時之泰，列官分職，有賢有親。親則列籓諸王，陛下愛子；賢則胙茅開國，陛下名臣。見無禮於君，寧肯雷同不異？今措詞多出，法令從輕。」上納其奏，竟免善思死，配流靜州。思復尋轉中書舍人，數上疏陳得失，多見納用。

During Jinglong he was promoted to Supervisor of the Palace Secretariat. At the time Left Regular Palace Attendant Yan Sansi was implicated in the affair of Prince Qiao Zhongfu and sent to a special prison. The responsible officials reported: "Sansi had once served as Prefect of Ru and was on familiar terms with Zhongfu. Summoned to the capital, he never disclosed Zhongfu's plot, reporting only that 'there is a military aura in the Eastern Capital. On these facts he should be found guilty of concealing rebellion; we request strangulation." Sifu submitted a counter-memorial: "Debate in capital cases and defer execution—this is the enlightened rule laid down by successive sage emperors; when the law admits doubt, lean toward leniency—this is a nation's enduring principle. Yan Sansi served in the previous reign when the Wei clan dominated the inner court, wielding favor within the palace and plotting against the dynasty itself. Sansi saw the danger early and went to the chancellor's office to reveal what he knew, declaring that His Majesty would surely ascend the throne. Though he had associated with Zhongfu, he had done so in order to trap the Wei clan. And for failing to report this when he had an audience, he is to be punished by death—as if that alone were enough to condemn him. Moreover, when the edict summoning Sansi arrived, he set out at once. If he had harbored treasonous intent, would he have obeyed so readily? To loosen the net on one side truly accords with mercy and the sparing of life; in the three-sided hunt, those who come forward may yet be spared. When punishment is at stake, the matter should be examined in full clarity. I ask that the case be referred to the Ministry of Justice for deliberation by the full assembly of officials, with their recommendation submitted for imperial decision, in keeping with cautious judgment in capital cases." At the time most who joined the deliberation favored pardoning Sansi, but the responsible officials still pressed their earlier recommendation for execution. Sifu countered again: "I have heard that executions in the marketplace and ennoblements at court require unanimous deliberation before they are carried out without dispute. Reviewing the deliberations of the various offices on Yan Sansi, only one in ten supports conviction; the offense warrants only the lighter penalty. The emperor's gates stand nine layers deep, and the road to the throne stretches a thousand li. Therefore the emperor lends his ears to all under heaven, and nothing escapes hearing; and lends his eyes to all under heaven, and nothing escapes sight. Many opinions have now reached the throne, and the choice among them should be made with care. If the majority view is set aside for the minority, I must confess fear. When public opinion and official report diverge, the voices below never reach the throne. Even if one wishes to follow the majority, how can that be done? All the offices of the capital, in this age of peace, divide their duties among officials who are either men of merit or men of kinship. The kin are the princes of the domains—Your Majesty's own beloved sons. The worthy are the enfeoffed lords and founding ministers—Your Majesty's most celebrated officials. When they see impropriety toward the sovereign, would they all simply echo one another without dissent? Memorials on this case are abundant, and the law itself calls for the lighter penalty." The emperor accepted his memorial and ultimately spared Sansi from death, sentencing him instead to exile in Jing Prefecture. Sifu was soon made Drafting Secretariat Attendant and repeatedly submitted memorials on matters of policy, many of which the emperor accepted.

開元初，為諫議大夫。時山東蝗蟲大起，姚崇為中書令，奏遣使分往河南、河北諸道殺蝗蟲而埋之。思復以為蝗蟲是天災，當修德以禳之，恐非人力所能翦滅。上疏曰：「臣聞河南、河北蝗蟲，頃日更益繁熾，經歷之處，苗稼都損。今漸翾飛河西，遊食至洛，使命來往，不敢昌言，山東數州，甚為惶懼。且天災流行，埋瘞難盡。望陛下悔過責躬，發使宣慰，損不急之務，召至公之人，上下同心，君臣一德，持此誠實，以答休咎。前後驅蝗使等，伏望總停。《書》云：『皇天無親，惟德是輔；人心無親，惟惠是懷。』不可不收攬人心也。」上深然之，出思復疏以付崇。崇乃請遣思復往山東檢蝗蟲所損之處，及還，具以實奏。崇又請令監察御史劉沼重加詳覆，沼希崇旨意，遂箠撻百姓，回改舊狀以奏之。由是河南數州，竟不得免。思復遂為崇所擠，出為德州刺史，轉絳州刺史。入為黃門侍郎，加銀青光祿大夫，代裴漼為御史大夫。思復性恬淡，好玄言，安仁體道，非紀綱之任。無幾，轉太子賓客。十三年卒，年七十餘。

In the early Kaiyuan period he served as Remonstrance and Consultation Grand Master. When locusts swarmed across Shandong, Yao Chong, then Director of the Secretariat, memorialized dispatching envoys throughout Henan, Hebei, and the other circuits to kill the locusts and bury them. Sifu held that locust swarms were a heaven-sent calamity, to be averted through cultivation of virtue—not something human effort could simply destroy. He memorialized the throne: "I have heard that locusts in Henan and Hebei have grown fiercer by the day; wherever they pass, crops are destroyed entirely. They are now spreading west of the river toward Luoyang. Official envoys come and go but dare not speak openly, and several Shandong prefectures are gripped by fear. Moreover, when heaven-sent calamity spreads widely, no amount of burying can put an end to it. I hope Your Majesty will repent, examine your own conduct, and send envoys to comfort the people; cut back nonessential tasks, summon the most upright officials, and unite court and country in shared purpose—offering this sincerity in answer to heaven's signs of blessing or disaster. I humbly ask that all the locust-suppression envoys already sent be recalled. The Book of Documents says: "August Heaven is impartial—it assists only those who possess virtue; and the people's hearts are impartial—they embrace only those who show benevolence. One cannot fail to win the people's hearts." The emperor agreed strongly and handed Sifu's memorial to Yao Chong. Chong then had Sifu sent to Shandong to inspect locust damage firsthand and, upon his return, report the facts fully to the throne. Chong also sent Supervising Censor Liu Zhao to conduct a follow-up review. Seeking to please Chong, Liu Zhao beat the people and falsified the earlier reports before submitting his findings. As a result, several Henan prefectures were denied tax relief after all. Sifu was thus forced out by Chong, first as Prefect of De and then as Prefect of Jiang. He was recalled as Vice Minister of the Palace Secretariat, given the additional title Silver-Gleaming Minister of the Imperial Household, and succeeded Pei Huan as Censor-in-Chief. Sifu was by nature tranquil and fond of philosophical discourse—given to kindness and the cultivation of the Way—not suited to the disciplinary role of censor-in-chief. Before long he was made Mentor of the Heir Apparent. He died in the thirteenth year of Kaiyuan, at over seventy.

子朝宗，天寶初為京兆尹。

His son Chaozong served as Intendant of the Capital District in the early Tianbao era.

曾孫佽，字相之，少有文學，性尚簡淡。舉進士，累辟籓方。自襄州從事征拜殿中侍御史，遷刑部員外。求為澧州刺史。歲滿受代，宰相牛僧孺鎮鄂渚，辟為從事，征拜刑部郎中，轉京兆少尹，遷給事中。出為桂州觀察使。桂管二十餘郡，州掾而下至邑長三百員，由吏部而補者什一，他皆廉吏量其才而補之。佽既至桂，吏以常所為官者數百人引謁，一吏執籍而前曰：「具員請補其闕。」佽戒曰：「在任有政者，不奪所理；有過者，必繩以法。缺者當俟稽諸故籍，取其可者，然後補之。」會春衣使內官至，求賄於郵吏，三豪家因厚其資以求邑宰，佽悉諾之。使去，坐以撓法，各笞其背。自是豪猾斂跡，皆得清廉吏以蘇活其人。未幾，詔置五管都監，計所費盡一境地征，不足飽其意，佽特用儉約處之，遂為定制，君子以為難。開成二年，卒於官，贈工部侍郎。

His great-grandson Ci, courtesy name Xiangzhi, showed literary talent from youth and prized simplicity and restraint in character. He passed the jinshi examination and was repeatedly recruited to serve in the provinces. From an assistant post in Xiang Prefecture he was summoned to the capital as Palace Censor and later promoted to Assistant Director in the Ministry of Justice. He requested appointment as Prefect of Li. When his term ended, Chancellor Niu Sengru, then stationed at Ezhou, recruited him as an assistant. He was then summoned as Department Director in the Ministry of Justice, became Vice Intendant of the Capital District, and was promoted to Supervisor of the Palace Secretariat. He was sent out as Surveillance Commissioner of Gui Prefecture. Gui administered more than twenty prefectures, with three hundred posts from prefectural staff down to district magistrates. Only one in ten was filled through the Ministry of Personnel; the rest were filled by assessing the ability of known incorrupt officials. When Ci arrived in Gui, clerks presented several hundred men who habitually held local posts. One clerk stepped forward with the register and said: "The roster is full—we request that vacancies be filled." Ci warned them: "Officials who are currently in office and performing competently will not be removed from their jurisdictions; those who have committed offenses will be dealt with according to law. Vacancies will be filled only after the old registers are examined and the qualified candidates selected." When an imperial envoy for spring clothing arrived, he demanded bribes from the postal officials. Three powerful local families paid him generously to secure district magistracies for their candidates—and Ci appeared to agree to every request. After the envoy departed, he punished them for corrupt interference with the law, each receiving a flogging on the back. From then on the local power brokers kept their heads down, and incorrupt officials were appointed who brought relief to the people. Soon an edict established a Five-Circuit Supervisory Commissioner, whose expenses could consume an entire circuit's tax revenue—yet still fail to satisfy their appetite. Ci managed the post with exceptional frugality, turning his methods into permanent practice; men of judgment regarded this as a notable achievement. He died in office in the second year of Kaicheng and was posthumously made Vice Minister of Public Works.

張廷珪，河南濟源人，其先自常州徙焉。廷珪少以文學知名，性慷慨，有誌尚。弱冠應制舉。長安中，累遷監察御史。則天稅天下僧尼出錢，欲於白司馬阪營建大像。廷珪上疏諫曰：

Zhang Tinggui was a native of Jiyuan in Henan; his family had migrated there from Chang Prefecture. Tinggui won renown early for his literary talent; he was generous in spirit and held firm ideals. At twenty he took the imperial special examination. During the Chang'an era he rose to Supervising Censor. Empress Wu levied a tax on all monks and nuns in the realm, intending to erect a great Buddha image at Baima Slope. Tinggui memorialized the throne in remonstrance:

夫佛者，以覺知為義，因心而成，不可以諸相見也。經云：「若以色見我，以音聲求我，是人行邪道，不能見如來。」此真如之果不外求也。陛下信心歸依，發弘誓願，壯其塔廟，廣其尊容，已遍於天下久矣。蓋有住於相而行布施，非最上第一希有之法。何以言之？經云：「若人滿三千大千世界七寶以用布施，及恆河沙等身命布施，其福甚多。若人於此經中受持及四句偈等為人演說，其福勝彼。」如佛所言，則陛下傾四海之財，殫萬人之力，窮山之木以為塔，極冶之金以為像，雖勞則甚矣，費則多矣，而所獲福不愈於一禪房之匹夫。

Buddha means awakened awareness: enlightenment arises from the mind itself and cannot be grasped through outward forms. The sutra says: "He who would see me in form or seek me in sound walks the evil path and cannot perceive the Tathagata. The fruit of true suchness is not to be sought outside oneself. Your Majesty has long shown sincere faith, taken refuge in the Dharma, made great vows, and endowed temples and icons throughout the realm. This is charity that clings to outward form—not the rarest and highest teaching. Why do I say so? The sutra says: "If one filled three thousand great thousand-worlds with the seven treasures as an offering, or gave one's life as many times as there are sands in the Ganges, the merit would be immense. Yet if one upholds even a four-line verse from this sutra and expounds it to others, the merit surpasses all of that. As the scripture teaches, if Your Majesty pour out the wealth of the empire, exhaust the labor of countless men, strip the mountains for timber to build pagodas, and pour all refined gold into images—even at such enormous cost and toil—the merit gained would not exceed that of one solitary layman in a chan cell.

菩薩作福德，不應貪著，蓋有為之法不足高也。況此營建，事殷木土，或開發盤礴，峻築基階，或塞穴洞，通轉采斫，輾壓蟲蟻，動盈巨億。豈佛標坐夏之義，湣蠢動而不忍害其生哉！又役鬼不可，唯人是營，通計工匠，率多貧窶，朝驅暮役，勞筋苦骨，簞食瓢飲，晨炊星飯，饑渴所致，疾疹交集。豈佛標徒行之義，湣畜獸而不忍殘其力哉！又營築之資，僧尼是稅，雖乞丐所致，而貧闕猶多。州縣征輸，星火逼迫，或謀計靡所，或鬻賣以充，怨聲載路，和氣未洽。豈佛標隨喜之義，湣愚蒙而不忍奪其產哉！且邊朔未寧，軍裝日給，天下虛竭，海內勞弊。伏惟陛下慎之重之，思菩薩之行為利益一切眾生，應如是布施，則其福德若南西北方四維上下虛空不可思量。夫何必勤於住相，雕蒼生之業，崇不急之務乎！臣以時政論之，則宜先邊境，蓄府庫，養人力；臣以釋教論之，則宜救苦厄，滅諸相，崇無為。伏願陛下察臣之愚，行佛之意，務以理為上，不以人廢言，幸甚幸甚。

When bodhisattvas cultivate merit, they must not grow attached to it; the methods of conditioned action are unworthy of exaltation. Moreover, these building projects entail immense earthworks and timber: hillsides are quarried and foundations raised on steep terraces; caves are sealed off while timber is cut and hauled through every passage—and in the crush, countless insects and ants are ground underfoot, in numbers beyond reckoning. Can this be what the Buddha meant by the summer retreat—compassion for every living creature and unwillingness to destroy a single life? Spirits cannot be pressed into service—only human beings bear the work. The craftsmen are overwhelmingly poor and wretched, driven from dawn to dusk until sinews ache and bones are worn out. They subsist on meager fare, cook before daylight and eat by starlight, and from hunger and thirst sickness and fever multiply. Is this what the Buddha meant by traveling on foot—compassion for beasts of burden and unwillingness to waste their strength? Construction funds are extracted even from monks and nuns, who may beg for alms—yet many remain in want. Prefectures and counties press for levy with urgent haste; families find nowhere to turn, and some sell their possessions to meet the demand. Resentment fills the roads, and concord has not returned. Can this accord with the Buddha's teaching of rejoicing in others' merit—with pity for the simple and no wish to strip them of their livelihood? Moreover the northern marches remain unsettled, military supplies must be furnished daily, the realm is drained empty, and the whole empire labors under exhaustion. I implore Your Majesty to reflect carefully: consider how the bodhisattva's path benefits all living beings. Charity in that spirit would yield merit as vast as the heavens in every direction—as boundless as space itself. Why then insist on clinging to outward forms, carving up the people's substance to glorify matters that can wait? Speaking as a matter of state, the priority should be securing the frontier, filling the treasury, and conserving manpower; Speaking as a matter of Buddhist doctrine, the priority should be relieving suffering, transcending all outward distinctions, and upholding the ideal of non-action. I pray Your Majesty will consider my humble counsel, heed the Buddha's true meaning, value principle above all, and judge the argument rather than the arguer. This would be a great fortune indeed.

則天從其言，即停所作，仍於長生殿召見，深賞慰之。景龍末，為中書舍人，再轉洪州都督，仍為江南西道按察使。

Wu Zetian took his counsel and immediately halted the construction. She then received him at Changsheng Hall and praised and consoled him warmly. In the closing years of the Jinglong reign he was appointed Secretariat Drafter, then twice promoted to military governor of Hong Prefecture, concurrently serving as regional inspector of Jiangnan West Circuit.

開元初，入為禮部侍郎。時久旱，關中饑儉，下制求直諫昌言、弘益政理者。廷珪上疏曰：

At the opening of the Kaiyuan reign he was recalled to the capital as Vice Minister of Rites. A prolonged drought had gripped the land; the Guanzhong region faced famine. The throne issued an edict calling for candid remonstrance and counsel to improve governance. Zhang Tinggui submitted a memorial, saying:

臣聞古有多難興王、殷憂啟聖者，皆以事危則誌銳，情迫則思深，故能自下登高，轉禍為福者也。伏見景龍之末，中宗遇禍，先天之際，兇黨構謀，社稷有危於綴旒，國朝將均於絕綖。陛下神武超代，精誠動天，再掃氛沴，六合清朗。而後上順皇旨，俯念黔黎，高運璿衡，光膺寶箓。日月所燭之地，書軌未通之鄉，無不霑濡渥恩，被服淳化。十堯、九舜，未足稱也。明明上帝，照臨下土，宜錫介祉，以答鴻休。

I have read that in antiquity, rulers who triumphed through adversity and sages forged in crisis all shared one truth: when danger sharpens the will and necessity deepens reflection, one can rise from the lowest station and turn misfortune into blessing. I observe that at the end of the Jinglong era Emperor Zhongzong met a violent end; during the Xiantian coup, treacherous factions plotted—the empire hung by a thread, and the dynasty itself stood on the brink of collapse. Your Majesty's martial brilliance surpasses any age, and your sincerity moved heaven itself. You swept away the miasma of chaos, and the realm is once again bright and clear. Thereafter you ascended in harmony with Heaven's intent, turned your mind to the common people, governed with the precision of the celestial sphere, and received the sacred mandate of rule. Every land the sun and moon shine upon, every region where civilization had not yet reached—all have bathed in your generous grace and been wrapped in your benevolent rule. Not even ten emperors like Yao and nine like Shun together would suffice for praise. The clear-eyed Lord on High looks down upon the earth; surely He will grant great blessings to answer so magnificent a reign.

然屬頃歲已來，陰陽愆候，九谷失稔，萬姓阻饑，關輔之間，更為尤劇。至有樵蘇莫爨，糧籺靡資，不復聊生，方憂轉死。偶會昌運，遘茲難否者，臣竊思之，皇天之意，將恐陛下春秋鼎盛，神聖在躬，不崇朝而建大功，自籓邸而陟元後，或簡下濟之道，獨滿雄圖之誌，輕虞舜而不法，思漢武以自高。是故昭見咎征，載加善誘，將欲大君日慎一日，雖休勿休，永保太和，以固邦本也。斯皇天於陛下睠顧深矣，陛下焉可不奉若休旨而寅畏哉！臣愚誠願陛下約心削誌，澄思勵精，考羲、農之書，敦素樸之道。登庸端士，放黜佞人，屏退後宮，減徹外廄，場無蹴⻊匊之玩，野絕從禽之賞。休石田之遠境，罷金甲之懸軍，矜恤煢嫠，蠲薄徭賦。去奇伎淫巧，捐和璧隋珠，不見可欲，使心不亂。自然波清四海，塵銷九域，農夫樂其業，餘糧棲於畝。則和氣上通於天，雖五星連珠，兩曜合璧，未足多也；珍祥下降於地，雖鳳皇巢閣，麒麟在郊，未足奇也。或謂天之炯戒不足畏者，則將上帝憑怒，風雨迷錯，荒饉日甚，無以濟下矣。或謂人之窮乏不足恤者，則將齊甿沮誌，億兆攜離，愁苦勢極，無以奉上矣。斯蓋安危所系，禍福之源，奈何朝廷曾不是察！況今陛下受命伊始，敷政惟新，卿士百僚，華夷萬族，莫不清耳以聽，刮目而視，延頸企踵，冀有所聞見，颙颙如也。何可怠棄典則，坐辜其望哉！

Yet in recent years the seasons have fallen out of harmony, the harvests have failed, and famine has strangled the people—nowhere more severely than in the Guanzhong heartland. Some have wood for fuel yet cannot cook a meal; others lack even coarse grain and cannot go on living, fearing only that death will come next. Those who have met this prosperous age only to suffer such affliction—I believe Heaven's intent may be to warn Your Majesty. In the prime of life, with sacred talent in your person, you rose from princely quarters to the throne in a single stroke. Perhaps Heaven wishes to test whether you will neglect the duty of nourishing the people, indulge ambition alone, look down on the models of Yao and Shun, and emulate the hubris of Emperor Wu. Therefore Heaven has sent visible signs of warning and repeated admonishments, wishing the sovereign to grow more vigilant day by day—to find no rest even in prosperity, to preserve great harmony, and to secure the foundation of the state. How deeply Heaven has watched over Your Majesty! How could you fail to heed these warnings with reverence and awe? I earnestly urge Your Majesty to restrain your passions and curb your ambitions, clarify your mind and steel your resolve, study the classics of Fu Xi and Shen Nong, and embrace the path of plain simplicity. Promote upright men of talent, dismiss sycophants, keep the harem at a distance, cut back the imperial stables, ban cuju games from the palace grounds, and forsake the pleasure of hunting in the fields. Leave fallow the barren fields on distant borders, withdraw the armies stationed in far garrisons, show compassion to widows and orphans, and lighten corvée and taxation. Discard ingenious frivolities and luxurious baubles, renounce treasures such as the jade disk of He and the pearls of Sui—give your heart no object of desire, and it will not be distracted. Then naturally the four seas will be calm, the realm will be cleared of turmoil, farmers will delight in their work, and surplus grain will fill the furrows. Then the harmonious breath will rise to Heaven—and even such marvels as five planets in alignment or the sun and moon conjoined would not be worth mentioning; Auspicious omens may descend to earth—even a phoenix nesting in the palace or a qilin appearing in the suburbs would scarcely be remarkable. Should anyone deem Heaven's clear warning unworthy of fear, the Lord on High will be roused to anger—wind and rain will fall into disorder, famine will worsen daily, and there will be no way to save the people below. Should anyone deem the people's impoverishment unworthy of pity, the farmers will lose all heart, the multitudes will scatter in rebellion, misery will reach its limit—and there will be no one left to serve the throne. These are the very matters on which safety and ruin depend, the wellspring of blessing and disaster—yet how has the court failed to perceive them! Moreover, Your Majesty has only just received the mandate and inaugurated a new reign; ministers and officials, Chinese and barbarian peoples alike—all listen with rapt attention, watch with renewed eyes, and crane their necks in anticipation, hoping to witness something worthy. The whole realm looks to you with expectation. How can you idle away established norms and betray these hopes!

再遷黃門侍郎。時監察御史蔣挺以監決杖刑稍輕，敕朝堂杖之，廷珪奏曰：「御史憲司，清望耳目之官，有犯當殺即殺，當流即流，不可決杖。士可殺，不可辱也。」時制命已行，然議者以廷珪之言為是。俄坐泄禁中語，出為沔州刺史，又歷蘇、宋、魏三州刺史。入為少府監，加金紫光祿大夫，封范陽男。四遷太子詹事，以老疾致仕。二十二年卒，年七十余，贈工部尚書，謚曰貞穆。廷珪素與陳州刺史李邕親善，屢上表薦之，邕所撰碑碣之文，必請廷珪八分書之。廷珪既善楷隸，甚為時人所重。

He was promoted again to Vice Minister of the Yellow Gate. When Censor Jiang Ting was judged to have supervised a flogging too leniently, the throne ordered him beaten in the court hall. Tinggui submitted a memorial: "Censors serve as the eyes and ears of justice—a position of honorable repute. If guilty, let him be executed or exiled—but not flogged. A gentleman may be killed, but he cannot be humiliated." Though the order had already been carried out, public opinion sided with Tinggui. Shortly afterward he was convicted of leaking palace secrets and demoted to prefect of Mian; he later served in succession as prefect of Su, Song, and Wei. He was recalled to the capital as Director of the Palace Workshops, granted the additional title Grand Master of the Golden Seal and Purple Girdle, and enfeoffed as Baron of Fanyang. After four further promotions he became Grand Mentor of the Heir Apparent; he then retired on account of age and illness. He died in the twenty-second year of the reign, aged over seventy; he was posthumously appointed Minister of Works and given the posthumous title Zhenmu, "Upright and Solemn." Tinggui had long been close to Li Yong, prefect of Chen, and repeatedly recommended him in memorials. For every stele inscription Li Yong composed, he would ask Tinggui to write it in clerical script. Tinggui excelled at regular and clerical script and was held in high esteem by his contemporaries.

王求禮，許州長社人。則天朝為左拾遺，遷監察御史。性忠謇敢言，每上封彈事，無所畏避。時契丹李盡忠反叛，其將孫萬榮寇陷河北數州，河內王武懿宗擁兵討之，畏懦不敢進。既而賊大掠而去，懿宗條奏滄、瀛百姓為賊詿誤者數百家，請誅之。求禮執而劾之曰：「此詿誤之人，比無良吏教習，城池又不完固，為賊驅逼，茍徇圖全，豈素有背叛之心哉！懿宗擁強兵數十萬，聞賊將至，走保城邑，罪當誅戮。今乃移禍於詿誤之人，豈是為臣之道？請斬懿宗以謝河北百姓。」懿宗大懼，則天竟降制赦之。

Wang Qiuli was a native of Changshe in Xu Prefecture. Under Empress Wu he served as Left Reminder and was later promoted to Investigating Censor. He was loyal and outspoken by nature; in every sealed memorial of impeachment he held nothing back and feared no one. When the Khitan leader Li Jinzhong rebelled, his general Sun Wanrong overran several prefectures in Hebei. Wang Wuzong of Henei took command of the punitive force but, timid and irresolute, dared not advance. After the rebels had looted the region and withdrawn, Wuzong drew up a list of several hundred households in Cang and Ying whom he claimed had been misled by the enemy, and requested that they be executed. Qiuli detained him and impeached him, saying: "These people were misled. They had no capable officials to guide them, their walls were not strong, and when the enemy drove them on they submitted only to save themselves—how could they have harbored treason from the start? Wuzong commanded an army of hundreds of thousands, yet when he heard the enemy was coming he fled behind city walls—a crime deserving death. Now you would shift the blame onto those who were misled—is this the conduct of a loyal minister? I ask that Wuzong be executed to answer to the people of Hebei." Wuzong was terrified, and Wu Zetian ultimately issued an edict pardoning the accused.

契丹陷幽州，饋輓不給，左相豆盧欽望請輟京官兩月俸料以助軍，求禮謂欽望曰：「公祿厚俸優，輟之可也。國家富有四海，足以儲軍國之用，何藉貧官薄俸。公此舉豈宰相法邪？」欽望作色拒之，乃奏曰：「秦、漢皆有稅算以贍軍，求禮不識大體，妄有訟辭。」求禮對曰：「秦皇、漢武稅天下，虛中以事邊，奈何使聖朝則效？不知欽望此言是大體耶！」事遂不行。

When the Khitan captured Youzhou and supply lines failed, Left Chancellor Dou Lu Qinwang proposed suspending two months' salary for capital officials to support the army. Qiuli told him: "Your own salary is generous—yours could be spared. The empire is wealthy enough to meet every military and state need—why must you lean on the meager pay of impoverished officials? Is this how a chancellor is supposed to act?" Qinwang flushed with anger and rebuffed him, then memorialized: "Both Qin and Han levied special taxes to support their armies. Qiuli fails to grasp the larger picture and recklessly picks quarrels." Qiuli replied: "Qin Shi Huang and Emperor Wu taxed the empire hollow to fund their frontier wars—would you have our sage dynasty imitate them? I wonder whether Chancellor Qinwang's proposal is the larger picture after all!" The proposal was dropped.

時三月雪，鳳閣侍郎蘇味道等以為瑞，草表將賀，求禮止之曰：「宰相調燮陰陽，而致雪降暮春，災也，安得為瑞？如三月雪為瑞雪，則臘月雷亦瑞雷也。」舉朝嗤笑，以為口實。求禮竟以剛正，名位不達而卒。

When snow fell in the third month, Vice Minister Su Weidao and others took it for a good omen and drafted a congratulatory memorial. Qiuli stopped them: "It is the chancellor's duty to harmonize yin and yang—yet snow falls in late spring. That is a calamity, not an omen. If snow in the third month counts as an auspicious snow, then thunder in the twelfth month must count as an auspicious thunder." The entire court laughed at the affair, and it became a standing joke. Qiuli remained so upright and unyielding that he never rose high in rank and died without advancement.

辛替否，京兆人也。景龍年為左拾遺。時中宗置公主府官屬，安樂公主府所補尤多猥濫。又駙馬武崇訓死後，棄舊宅別造一宅，侈麗過甚。時又盛興佛寺，百姓勞弊，帑藏為之空竭。替否上疏諫曰：

Xin Tifou was a native of Jingzhao. During the Jinglong reign he served as Left Reminder. At that time Emperor Zhongzong established official staffs for the princesses, and the appointments to Princess Anle's household were especially numerous and indiscriminate. After the death of her consort Wu Chongxun, she abandoned the old residence and built a new mansion, with extravagance beyond all measure. Buddhist construction was also flourishing at the time, exhausting the people and draining the treasury empty. Tifou submitted a memorial of remonstrance, saying:

臣聞古之建官，員不必備，九卿以下，皆有其位而闕其選。賞一人謀乎三事，職一人訪乎群司，負寵者畏權勢之在躬，知榮者避權門而不入。故稱賞不僭，官不濫，士皆完行，家有廉節，朝廷有餘俸，百姓有餘食。下忠於上，上禮於下，委裘而無倉卒之危，垂拱而無顛沛之患。夫事有惕耳目，動心慮，作不師古，以行於今者，蓋有之矣。伏惟陛下百倍行賞，十倍增官，金銀不供其印，束帛無充於錫，何愧於無用之臣，何慚於無力之士！至於公府補授，罕有推擇，遂使富商豪賈，盡居纓冕之流，鬻伎行巫，鹹涉膏腴之地。

I have heard that in antiquity, when offices were established, not every post was filled; even below the rank of Nine Ministers, many positions existed but appointees were left vacant. When one man was rewarded, the three chief ministers would deliberate; when one man was appointed, every department would be consulted. Those who enjoyed favor feared the burden of power; men of honor shunned the gates of influence and would not enter them. Thus rewards were not lavish and offices were not overfilled; officials maintained their integrity and households their honor; the court had surplus revenue and the people had surplus grain. Subjects were loyal and rulers respectful; the throne could rest at ease without sudden peril, govern with folded hands without fear of upheaval. There have always been policies that startle the eye and trouble the mind—measures that break with ancient precedent and impose themselves on the present age. Yet Your Majesty now bestows rewards a hundred times over and multiplies offices tenfold—gold and silver cannot keep pace with the seals, silk cannot keep pace with the grants. What shame is there in useless ministers? What modesty in powerless men of talent! As for appointments to government posts, selection is scarcely exercised at all, so that wealthy merchants and magnates fill the ranks of officialdom, while performers and shamans hold lucrative posts on fertile lands.

臣聞古人曰：「福生有基，禍生有胎。」伏惟公主陛下之愛女，選賢良以嫁之，設官職以輔之，傾府庫以賜之，壯第觀以居之，廣池膋以嬉之，可謂之至重也，可謂之至憐也。然而用不合於古義，行不根於人心，將恐變愛成憎，轉福為禍。何者？竭人之力，人怨也；費人之財，人怨也；奪人之家，人怨也。愛數子而取三怨於天下，使邊疆之士不盡力，朝廷之士不盡忠，人之散矣，獨持所愛，何所恃乎？向者魯王賞同諸婿，禮等朝臣，則亦有今日之福，無曩時之禍。人徒見其禍，不知禍之所來。所以禍者，寵愛過於臣子也。去年七月五日，已見其征矣。而今事無改，更尚因循，棄一宅而造一宅，忘前禍而忽後禍。臣竊謂陛下憎之矣，非愛之也。

I recall the ancients' saying: "Blessing has its roots, and disaster its beginnings." The princess is Your Majesty's beloved daughter: you chose a husband for her, appointed officials to serve her, poured out the treasury in gifts, gave her a splendid mansion to live in and broad ponds for her pleasure. By any measure this is the utmost favor and the utmost tenderness. Yet these measures accord with neither ancient principle nor the people's hearts. I fear that love may turn to hatred and blessing to disaster. Why? To exhaust the people's labor is to earn their resentment; to squander the people's wealth is to earn their resentment; to seize the people's homes is to earn their resentment. To cherish a few favorites while earning threefold resentment throughout the realm is to leave frontier soldiers unwilling to fight their hardest and court officials unwilling to serve their fullest. When the people are alienated, what can Your Majesty rely upon but those few you favor? When the Prince of Lu was rewarded no more lavishly than other imperial sons-in-law and treated with the same ceremony as court ministers, he enjoyed the blessings of the present without the disasters of the past. People see only the disaster, not the source from which it springs. The source of disaster is favor lavished beyond what is due even to ministers and sons. On the fifth day of the seventh month last year, the warning was already plain. Yet nothing has changed: you still trifle and delay, abandoning one mansion only to build another, forgetting past disasters while ignoring those still to come. I venture to say, Your Majesty, that you bear them hatred, not love.

臣聞君以人為本，本固則邦寧。邦寧則陛下夫婦、母子長相保也。伏惟外謀宰臣，為久安之計以存之，不使奸臣賊子以伺之。臣聞微不可不防，遠不可不慮。當今疆場危駭，倉廩空虛，揭竿守禦之士賞不及，肝腦塗地之卒輸不充。而方大起寺舍，廣造第宅，伐木空山，不足充梁棟，運土塞路，不足充墻壁。誇古耀今，逾章越制，百僚鉗口四海傷心。夫釋教者，以清凈為基，慈悲為主，故當體道以濟物，不欲利己以損人，故常去己以全真，不為榮身以害教。三時之月，掘山穿池，損命也；殫府虛帑，損人也；廣殿長廊，榮身也。損命則不慈悲，損人則不濟物，榮身則不清凈，豈大聖大神之心乎！臣以為非真教，非佛意，違時行，違人欲。自像王西下，佛教東傳，青螺不入於周前，白馬方行於漢後。風流雨散，千帝百王，飾彌盛而國彌空，役彌重而禍彌大。覆車繼軌，曾不改途，晉臣以佞佛取譏，梁主以舍身構隙。若以造寺必為其理體，養人不足以經邦，則殷、周已往皆暗亂，漢、魏已降皆聖明；殷、周已往為不長，漢、魏已降為不短。臣聞夏為天子二十餘代而殷受之，殷為天子二十餘代而周受之，周為天子三十餘代而秦受之，自漢已後歷代可知也。何者？有道之長，無道之短，豈因其窮金玉、修塔廟，方得久長之祚乎！

I have heard that a ruler takes the people as his foundation; when that foundation is firm, the realm is secure. When the realm is secure, Your Majesty's marriage and the bond between mother and son can long endure. I beg you to consult your chief ministers openly and devise a plan for lasting stability, so that treacherous officials and corrupt princes may not lie in wait. I have heard that what seems slight must still be guarded against, and what seems distant must still be weighed in advance. Today the frontiers are in peril and the granaries stand empty; soldiers who take up arms in defense go unrewarded, and men who shed their blood on the battlefield go unsupplied. Yet you are building monasteries on a grand scale and erecting vast mansions—stripping mountains bare of timber that still cannot supply your beams and pillars, hauling earth until roads are choked and still not enough to raise your walls. You boast of surpassing the ancients and outshining the present, violating statute and exceeding precedent; the hundred officials dare not speak, and hearts ache throughout the realm. Buddhism takes purity as its foundation and compassion as its principle; one should embody the Way to aid the world, not profit oneself at others' expense, and set aside the self to preserve the whole, not adorn one's person to the detriment of the faith. To dig into mountains and excavate ponds during the working seasons is to destroy life; to drain the treasury is to harm the people; to raise vast halls and endless corridors is to glorify oneself. To destroy life is not compassion; to harm the people is not to aid the world; to glorify oneself is not purity—can this be the mind of the Great Sage? I believe this is neither true religion nor the Buddha's will; it runs counter to the times and against the people's wishes. Since Śākyamuni went west and Buddhism spread eastward, the faith did not reach China before the Zhou, and the White Horse only arrived after the Han. Dynasty after dynasty has seen this pattern: the more lavish the display, the emptier the treasury; the heavier the forced labor, the greater the disaster. One overturned cart after another has taken the same road, and no ruler has changed course—Jin ministers were mocked for flattering Buddhism, Liang emperors brought ruin by offering their bodies to the faith. If building temples were truly the principle of good government, and caring for the people were insufficient to rule the realm, then everything before the Yin and Zhou would have been benighted chaos, and everything from the Han and Wei onward would have been sage rule; the eras before Yin and Zhou would have been brief, and those from Han and Wei onward would have been enduring. I have heard that Xia ruled as Son of Heaven for more than twenty generations before Yin succeeded it; Yin ruled for more than twenty generations before Zhou succeeded it; Zhou ruled for more than thirty generations before Qin succeeded it—and from the Han onward the succession is known in detail. Why is this? States guided by the Way endure; those without it perish quickly—surely long reigns are not won by squandering gold and jade on pagodas and temples!

臣聞於經曰：「菩薩心住於法而行布施，如人入暗，即無所見。」又曰：「一切有為法，如夢幻泡影，如露亦如電。」臣以減雕琢之費以賑貧下，是有如來之德；息穿掘之苦以全昆蟲，是有如來之仁；罷營構之直以給邊陲，是有湯、武之功；回不急之祿以購廉清，是有唐、虞之理。陛下緩其所急，急其所緩，親未來而疏見在，失真實而冀虛無，重俗人之所為而輕天子之功業，臣竊痛之矣。當今出財依勢者盡度為沙門，避役奸訛者盡度為沙門；其所未度，唯貧窮與善人。將何以作範乎？將何以役力乎？臣以為出家者，舍塵俗，離朋黨，無私愛。今殖貨營生，非舍塵俗；拔親樹知，非離朋黨；畜妻養孥，非無私愛。是致人以毀道，非廣道以求人。伏見今之宮觀臺榭，京師之與洛陽，不增修飾，猶恐奢麗。陛下尚欲填池塹，捐苑囿，以賑貧人無產業者。今天下之寺蓋無其數，一寺當陛下一宮，壯麗之甚矣！用度過之矣！是十分天下之財而佛有七八，陛下何有之矣！百姓何食之矣！雖以陰陽為炭，萬物為銅，役不食之人，使不衣之士，猶尚不給。況資於天生地養，風動雨潤，而後得之乎！臣聞國無九年之儲，國非其國。伏計倉廩，度府庫，百僚供給，百事用度，臣恐卒歲不充，況九年之積乎！一旦風塵再擾，霜雹薦臻，沙門不可擐干戈，寺塔不足攘饑饉，臣竊痛之矣！

I have read in the sutras: 'When a bodhisattva's mind clings to phenomena even as he gives alms, it is like a man entering darkness—he sees nothing.' It also says: 'All conditioned things are like dreams, illusions, bubbles, and shadows, like dew and like lightning.' I believe that cutting the cost of ornamentation to relieve the poor is to act with the Tathāgata's virtue; to stop the torment of excavation and preserve even the smallest creatures is to act with the Tathāgata's benevolence; to halt construction spending and supply the frontiers is to achieve what Tang and Wu achieved; to redirect unneeded stipends toward rewarding honest officials is to govern as Tang and Yu governed. Your Majesty treats the urgent as leisurely and the leisurely as urgent, cherishes what lies ahead while neglecting what is at hand, abandons the real for the empty, and esteems the pursuits of common men above the Son of Heaven's true work—I grieve to see it. Today everyone who pays bribes and trades on influence is ordained a monk; everyone who evades corvée through fraud is ordained a monk; only the poor and the honest remain unordained. What standard will this set? From whom will you draw labor? I believe that to leave home is to renounce the world of dust, leave behind factions, and harbor no private attachments. Yet today they amass wealth and pursue trade—this is not renouncing the world; they favor relatives and cultivate cronies—this is not leaving factions behind; they keep wives and raise children—this is not freedom from private attachment. This invites men to ruin the Way rather than spreading the Way to embrace men. I observe that the palaces and towers of the capital and Luoyang, even without further embellishment, already verge on excess. Your Majesty has even spoken of filling in ponds, surrendering parklands, and using the proceeds to aid the destitute. Monasteries throughout the realm are beyond number; a single temple rivals one of Your Majesty's palaces in grandeur! Their cost surpasses it! If the realm's wealth were divided into ten parts, seven or eight would belong to Buddhism—what remains for Your Majesty! What will the common people live on! Even if yin and yang were your fuel and the ten thousand things your ore, even if you conscripted men who need no food and workers who need no clothing, it would still not suffice. How much less when wealth must come from what heaven and earth provide, ripened by wind and rain! I have heard that when a state lacks nine years' reserves, it is no true state at all. When I reckon the granaries, estimate the treasuries, and tally the stipends of officials and the costs of every affair, I fear we cannot finish the year—let alone accumulate nine years' supply! When turmoil returns and frost and hail strike again, monks cannot take up arms, and temples cannot stave off famine—I grieve to think of it!

疏奏不納。歲餘，安樂公主被誅。

The memorial was submitted and rejected. More than a year later, Princess Anle was put to death.

臣嘗以為古之用度不時，爵賞不當，破家亡國者，口說不如身逢，耳聞不如眼見，臣請以有唐已來理國之得失，陛下之所眼見者以言之。惟陛下審之聽之，擇善而從之，則萬歲之業，自可致矣，何憂乎黎庶之不康，福祚之不永！

I have long believed that in antiquity, rulers who spent at the wrong time and rewarded office without merit brought ruin upon their houses and realms—yet to hear of disaster is not like living through it, and to hear tell is not like seeing with one's own eyes. I ask leave to speak of the successes and failures of Tang governance that Your Majesty has witnessed firsthand. If Your Majesty will examine these matters carefully, listen closely, and follow what is good, the work of an enduring reign may be achieved—why fear that the people will not prosper or that fortune will not last!

伏以太宗文武聖皇帝，陛下之祖，撥亂反正，開階立極，得至理之體，設簡要之方。省其官，清其吏，舉天下職司無一虛授，用天下財帛無一枉費。賞必俟功，官必得俊，所為無不成，所征無不伏。不多造寺觀而福德自至，不多度僧尼而殃咎自滅。道合乎天地，德通乎神明。故天地憐之，神明祐之，使陰陽不愆，風雨合度。四人樂其業，五谷遂其成，腐粟爛帛，填街委巷。千里萬里，貢賦於郊；九夷百蠻，歸款於闕。自有帝皇已來，未有若斯之神聖者也，故得享國久長，多歷年所，陛下何不取而則之？

I respectfully recall Emperor Taizong, the Civil and Military Sage, Your Majesty's ancestor, who quelled chaos, restored order, founded the dynasty, grasped the essence of true governance, and established simple, effective methods. He trimmed the bureaucracy and purged corrupt officials; throughout the realm no office was filled without cause and no coin of public wealth was wasted. Rewards followed merit; offices went to the worthy; nothing he undertook failed, and no foe he sent armies against failed to submit. He did not erect countless temples, yet blessings came unbidden; he did not ordain vast numbers of monks and nuns, yet calamity faded away. His Way accorded with Heaven and Earth; his virtue reached the spirits. Heaven and Earth favored him and the spirits protected him; yin and yang kept their balance, and wind and rain came in season. The four classes of people prospered in their trades, the five grains ripened in abundance, and spoiled grain and worn cloth littered the streets. From every corner of the realm tribute and taxes flowed to the capital; Barbarians near and far came to pay homage at the throne. Since the age of emperors, none has been so truly sage; his reign was long and enduring. Why does Your Majesty not take him as your model?

中宗孝和皇帝，陛下之兄，居先人之業，忽先人之化，不取賢良之言，而恣子女之意。官爵非擇，虛食祿者數千人；封建無功，妄食土者百餘戶。造寺不止，枉費財者數百億；度人不休，免租庸者數十萬。是使國家所出加數倍，所入減數倍。倉不停卒歲之儲，庫不貯一時之帛。所惡者逐，逐多忠良；所愛者賞，賞多讒慝。朋佞喋喋，交相傾動。容身不為於朝廷，保位皆由於黨附。奪百姓之食，以養殘兇；剝萬人之衣，以塗土木。於是人怨神怒，親忿眾離，水旱不調，疾疫屢起。遠近殊論，公私罄然。五六年間，再三禍變，享國不永，受終於兇婦人。寺舍不能保其身，僧尼不能護妻子，取譏萬代，見笑四夷。此陛下之所眼見也，何不除而改之。

Emperor Zhongzong, the Filial and Harmonious, Your Majesty's elder brother, inherited their forefathers' legacy yet forgot their example; he heeded no counsel of the worthy but indulged his children as he pleased. He handed out offices and titles without discrimination; thousands ate stipends for no work; He enfeoffed the undeserving; more than a hundred households received fiefs without merit. He never stopped building temples, squandering hundreds of millions in public funds; he never ceased ordaining clergy, exempting tens of thousands from tax and corvée. State expenditures multiplied while revenues shrank. The granaries held no surplus for the year; the treasuries no reserve even for a season. Those he hated were driven out—and those driven out were mostly the loyal and good; those he favored were rewarded—and those rewarded were mostly slanderers and villains. Factions of flatterers chattered endlessly, undermining one another. They sought not to serve the court but to keep their posts through faction and patronage. They seized the people's food to nourish the wicked; they stripped the people's clothing to gild their temples in earth and wood. Man's resentment and the spirits' wrath followed; kin turned against him and the people deserted him; floods and droughts came, and plague returned again and again. Opinion divided near and far; public and private resources were alike exhausted. Within five or six years disaster struck again and again; his reign was brief, and he met his end at the hands of a wicked woman. Temples could not save him; monks could not protect his wife and children; he became a mockery for ages and a laughingstock among the barbarians. This Your Majesty has seen with your own eyes—why not cast it off and change course?

依太宗之理國，則百官以理，百姓無憂，故太山之安立可致矣；依中宗之理國，則萬人以怨，百事不寧，故累卵之危立可致矣。頃自夏已來，霪雨不解，谷荒於壟，麥爛於場。入秋已來，亢旱成災，苗而不實，霜損蟲暴，草葉枯黃。下人咨嗟，未知赒賑；而營寺造觀，日繼於時，檢校試官，充臺溢署。伏惟陛下愛兩女，為造兩觀，燒瓦運木，載土填坑，道路流言，皆云計用錢百餘萬貫。惟陛下，聖人也，無所不知；陛下，明君也，無所不見。既知且見，知倉有幾年之儲，庫有幾年之帛？知百姓之間可存活乎？三邊之上可轉輸乎？當今發一卒以禦邊陲，遣一兵以衛社稷，多無衣食，皆帶饑寒。賞賜之間，迥無所出，軍旅驟敗，莫不由斯。而乃以百萬貫錢造無用之觀，以受六合之怨乎！以違萬人之心乎！伏惟陛下續阿韋之醜跡，而不改阿韋之亂政。忍棄太宗之理本，不忍棄中宗之亂階；忍棄太宗久長之謀，不忍棄中宗短促之計。陛下又何以繼祖宗、觀萬國。

Follow Taizong's way of governing, and the hundred officials will be ruled by principle, the people will know no fear—Mount Tai's security can be achieved at once; Follow Zhongzong's way, and ten thousand people will resent, the hundred affairs will know no peace—and the danger of a tower of eggs can be achieved at once. Since summer, unending rains have ruined the grain in the fields and rotted the wheat on the threshing floors. Since autumn, severe drought has struck; crops failed to ripen, frost and pests destroyed what remained, and grass and leaves withered brown. The people groan in distress, uncertain whether relief will come; yet monasteries and temples rise day after day, and provisional inspectors and examiners overflow the offices of the terraces. I know Your Majesty loves your two daughters and is building two monasteries for them—firing tiles, hauling timber, loading earth and filling pits; rumor in the streets puts the cost at more than a million strings of cash. Your Majesty is sage and knows all things; Your Majesty is enlightened and sees all things. Knowing this, do you know how many years' grain the granaries hold, how many years' silk the treasuries hold? Do you know whether the people can survive? Can supplies reach the three frontiers? Today, to send one soldier to the frontier or one guardsman to defend the realm, most go without food or clothing and all endure hunger and cold. There is nothing left for rewards; armies fail in battle—and none of it is unconnected to this. Yet you would spend a million strings of cash on useless monasteries and earn the resentment of all under Heaven! To defy the will of ten thousand people! I respectfully observe that Your Majesty follows in Empress Wei's disgraceful path yet has not abandoned Empress Wei's corrupt rule. You can abandon Taizong's foundation of good governance, yet cannot abandon Zhongzong's ruinous ways; You can abandon Taizong's far-sighted designs, yet cannot abandon Zhongzong's shortsighted schemes. How then, Your Majesty, can you carry on your ancestors' legacy and look upon all the realm?

昔陛下為皇太子，在阿韋之時，危亡是懼，常切齒於群兇。今貴為天子，富有海內，而不改群兇之事，臣恐復有切齒於陛下者也，陛下又何以非群兇而誅之？臣往見明敕，自今已後，一依貞觀故事。且貞觀之時，豈有今日之造寺營觀，加僧尼道士，益無用之官，行不急之務，而亂政者也！臣以為棄其言而不行其信，慕其善而不遷其惡，陛下又何以刑於四海？往者，和帝之憐悖逆也，為奸人之所誤，宗晉卿勸為第宅，趙履溫勸為園亭，損數百家之居，侵數百家之地。工徒斫而未息，義兵紛以交馳，卒使亭不得遊，宅不得坐。信邪佞之說，成骨肉之刑，此陛下之所眼見也。今茲造觀，臣必知非陛下、公主之本意，得無趙履溫之徒將勸為之，冀誤其骨肉，不可不明察也。

When Your Majesty was crown prince, in the days of Empress Wei and Consort Wei, you lived in fear of ruin and often gnashed your teeth at the villains. Now you are exalted as emperor and possess the whole realm, yet you have not changed the ways of those villains. I fear others will gnash their teeth at you again. How then can Your Majesty denounce such villains and punish them? I have seen Your Majesty's clear edict that from this day forward all should follow the precedents of the Zhenguan era. In the Zhenguan era, was there ever anything like today's temple-building and monastery construction, the swelling of monks, nuns, and Daoist priests, the multiplication of useless offices, and the pursuit of nonessential tasks that throw government into disorder? I believe that to discard those words without keeping that pledge, to admire what was good yet not turn from what was evil—how can Your Majesty then set an example for all under Heaven? In the past, when Emperor Zhongzong showed pity to the rebellious prince, he was led astray by schemers. Zong Jinqing urged the construction of mansions, and Zhao Lüwen urged the building of gardens and pavilions, ruining the homes of hundreds of families and seizing the lands of hundreds more. Workers still hacked and hewed without pause, loyal troops clashed in turmoil, and in the end the prince could neither stroll in his pavilion nor dwell in his mansion. To heed the counsel of wicked flatterers and bring bloodshed among kin—Your Majesty saw this with your own eyes. This monastery-building, I am certain, is not Your Majesty's or the princess's true intent. Surely men like Zhao Lüwen will urge it on, hoping to lead kin astray. This must be examined with the utmost care.

臣聞出家修道者，不預人事，專清其身心，以虛泊為高，以無為為妙，依兩卷《老子》，視一軀天尊，無欲無營，不損不害。何必璇臺玉榭，寶像珍龕，使人困窮，然後為道哉！且舊觀足可歸依，無造無營，以取窮竭。若此行之三年，國不富，人不安，朝廷不清，陛下不樂，則臣請殺身於朝，以令天下言事者。伏惟陛下行非常之惠，權停兩觀，以俟豐年。以兩觀之財，為公主施貧窮，填府庫，則公主福德無窮矣。不然，臣恐下人怨望，不減於前朝之時。前朝之時，賢愚知敗，人雖有口而不敢言，言未發聲，禍將及矣。韋月將受誅於丹僥，燕欽融見殺於紫庭，此人皆不惜其身而納忠於主，身既死矣，朝亦危矣。故先朝誅之，陛下賞之，是陛下知直言之士有裨於國。臣今直言，亦先代之直，惟陛下察之。

I have heard that those who leave the world to cultivate the Way take no part in worldly affairs, but devote themselves to purifying body and mind, holding emptiness and stillness as the highest good and nonaction as the deepest wisdom. They rely on the two scrolls of the Laozi, revere a single image of the Heavenly Lord, and seek neither gain nor ambition, doing no harm to anyone. Why must there be jade towers and jade pavilions, precious images and jeweled shrines, driving the people to ruin, before one can call it the Way! The existing monasteries are more than enough for devotion. Build nothing and undertake no new works, lest the realm be driven to exhaustion. If this policy continues for three years and the state is not enriched, the people are not secure, the court is not set right, and Your Majesty is not content, then I ask to lay down my life at court as a lesson to all who would speak truth to power. I respectfully urge Your Majesty to grant an extraordinary act of grace and temporarily halt construction of the two monasteries until a year of plenty. If the funds for the two monasteries were used to have the princess relieve the poor and replenish the treasury, her merit and blessing would know no end. Otherwise, I fear the people's resentment will be no less than in the previous reign. In the previous reign, wise and simple alike saw ruin coming. Though people had mouths, they dared not speak; before a word was voiced, calamity was already at hand. Wei Yuejiang was executed at Danjiao, and Yan Qinrong was put to death in the Purple Court. These men did not spare themselves but offered loyal counsel to their sovereign. Once they were dead, the court itself stood in peril. The previous reign put them to death, yet Your Majesty has honored them—proof that Your Majesty knows men who speak plainly serve the state. What I speak plainly today is the same plain truth offered in former times. I ask only that Your Majesty weigh it carefully.

疏奏，睿宗嘉其公直。稍遷為右臺殿中侍御史。開元中，累轉潁王府長史。天寶初卒，年八十余。

When the memorial was submitted, Emperor Ruizong commended his forthright integrity. He was soon promoted to Palace Attendant Investigating Censor of the Right Censorate. During the Kaiyuan reign he rose through several posts to become Chief Administrator of the Princedom of Ying. He died early in the Tianbao reign, at more than eighty years of age.

史臣曰：夫好聞其善，惡聞其過，君人者之常情也；寧諂媚以取容，不逆耳以招禍，臣人者之常情也。能反此者，不亦善乎！李、薛等六君，吐忠讜之言，補朝廷之失，有犯無隱，不愧古人，有唐之良臣也。

The historian writes: To delight in hearing one's virtues praised and to loathe hearing one's faults named is the common disposition of rulers; to prefer flattery that wins favor over blunt counsel that invites disaster is the common disposition of subjects. To be able to reverse these tendencies—what could be better! Li, Xue, and the other five ministers spoke loyal and candid words, remedied the court's failings, and held back nothing even when giving offense. Unashamed before the ancients, they were worthy ministers of Tang.

贊曰：臣之事君，有邪有正。君之使臣，從諫則聖。李、薛輸忠，救人之命。韋、韓讜言，醫國之病。辛、王章疏，犯顏竦聽。張子法言，實裨時政。

Eulogy: In serving one's sovereign, a subject may be crooked or upright. In employing his subjects, a ruler who heeds remonstrance becomes sage. Li and Xue offered loyal counsel and saved lives. Wei and Han spoke blunt truths and healed the nation's ills. The memorials of Xin and Wang spoke to the ruler's face and made him sit up and listen. Master Zhang's upright words truly strengthened the governance of the age.

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