Volume 157 Biographies 82: Lu Zhi

陸贄，字敬輿，蘇州嘉興人。十八第進士，中博學宏辭。調鄭尉，罷歸。壽州刺史張鎰有重名，贄往見，語三日，奇之，請為忘年交。既行，餉錢百萬，曰：「請為母夫人一日費。」贄不納，止受茶一串，曰：「敢不承公之賜？」以書判拔萃補渭南尉。

Lu Zai, whose courtesy name was Jingyu, came from Jiaxing in Suzhou. At eighteen he took first place in the jinshi examination and also passed the boxue hongci examination. He was posted as magistrate of Zheng county, then dismissed and went home. Zhang Yin, prefect of Shouzhou, was widely esteemed. Zai called on him, and after three days of conversation Zhang was so impressed that he proposed a friendship that ignored their difference in years. As Zai was leaving, Zhang offered him a million cash and said, "Please take this for your mother's daily needs. Zai refused the money, accepting only a string of tea, and said, "How could I not acknowledge your kindness?" He was then appointed recorder at Weinan after distinguishing himself in the book-judgment examination.

德宗立，遣黜陟使庾何等十一人行天下。贄說使者，請以五術省風俗，八計聽吏治，三科登雋乂，四賦經財實，六德保罷瘵，五要簡官事。五術曰：「聽謠誦審其哀樂，納市賈觀其好惡，訊簿書考其爭訟，覽車服等其儉奢，省作業察其趣舍。」八計曰：「視戶口豐耗以稽撫字，視墾田贏縮以稽本末，視賦役薄厚以稽廉冒，視案籍煩簡以稽聽斷，視囚系盈虛以稽決滯，視奸盜有無以稽禁禦，視選舉眾寡以稽風化，視學校興廢以稽教導。」三科曰：「茂異，賢良，幹蠱。」四賦曰：「閱稼以奠稅，度產以衰征，料丁壯以計庸，占商賈以均利。」六德曰：「敬老，慈幼，救疾，恤孤，賑貧窮，任失業。」五要曰：「廢兵之冗食，蠲法之撓人，省官之不急，去物之無用，罷事之非要。」時皆韙其言。遷監察御史。

When Dezong came to the throne, he sent eleven promotion-and-demotion commissioners, including Yu He, to tour the empire. Zai urged the commissioners to inspect customs through five methods, assess official governance through eight reckonings, promote talent through three categories, regulate finances through four levies, relieve the worn and sick through six virtues, and streamline administration through five essentials. The five methods were: listen to folk songs to gauge public mood; consult merchants to learn what people favor or reject; examine registers to study lawsuits; review carriages and dress to compare thrift with extravagance; and inspect trades to see what people pursue or abandon. The eight reckonings were: household growth or decline to judge how well officials nurture the people; reclaimed land gained or lost to judge agricultural fundamentals; tax and corvée burdens to judge honesty and corruption; case records to judge how cases are heard; prison populations to judge backlog in justice; crime to judge policing; recruitment numbers to judge moral influence; and schools to judge education. The three categories were outstanding excellence, worthy integrity, and proven ability to resolve crises. The four levies were: inspect harvests to set grain tax; measure output to adjust proportional levies; count able-bodied men for corvée; and assess merchants to balance commercial profits. The six virtues were honoring the aged, cherishing the young, treating the sick, caring for orphans, relieving poverty, and finding work for the unemployed. The five essentials were eliminating redundant military provisions, repealing oppressive laws, cutting nonessential offices, removing useless expenditures, and ending unnecessary projects. Everyone at the time endorsed his proposals. He was promoted to investigating censor.

帝在東宮，已聞其名矣，召為翰林學士。會馬燧討賊河北，久不決，請濟師；李希烈寇襄城。詔問策安出，贄言：

The emperor had already heard of him when he was still crown prince, and on accession he summoned Zai to serve as a Hanlin academician. At that time Ma Sui was campaigning against rebels in Hebei without achieving a quick victory and asked for reinforcements; while Li Xilie was attacking Xiangcheng. The emperor asked what policy should be adopted. Zai replied:

勞於服遠，莫若脩近；多方以救失，莫若改行。今幽、燕、恒、魏之勢緩而禍輕，汝、洛、滎、汴之勢急而禍重。田悅覆敗之餘，無復遠略，王武俊有勇無謀，朱滔多疑少決，互相制劫，急則合力，退則背憎，不能有越軼之患，此謂緩也。希烈果於奔噬，忍於傷殘，據蔡、許富全之地，而益以鄧、襄虜獲之實，東寇則餉道阻，北窺則都邑震，此謂急也。代、朔、邠、靈自昔之精騎，上黨、盟津今之選師，舉而委之山東，將多而勢分，兵廣而財屈，則屯戍失於太繁也。李勉，文吏也，而當汴必爭地；哥舒曜之眾，烏合也，扞襄城方銳之賊。本非素習，首鼠莫前，則守禦失於不足也。今若還李芃河陽以援東都，李懷光解襄城之圍，專以太原、澤、潞兵抗山東，則梁、宋安。

When effort is wasted on distant campaigns, nothing works better than securing what is close at hand; and when many expedients are tried to repair a mistake, nothing works better than changing course. At present the threat from You, Yan, Heng, and Wei is slack and the danger comparatively light, whereas that from Ru, Luo, Ying, and Bian is urgent and the danger grave. Tian Yue, shattered in defeat, no longer has grand ambitions; Wang Wujun is brave but lacks strategy; Zhu Tao is suspicious and indecisive. They check and coerce one another—uniting only under pressure, turning on one another when they pull back—and cannot mount a threat that truly overruns the court. That is the slack danger. Xilie is swift to strike and ruthless in destruction. He holds the wealthy regions of Cai and Xu and has added the spoils of Deng and Xiang. An eastern raid would cut supply routes; a northern thrust would shake the capital. That is the urgent danger. The famed cavalry of Dai, Shuofang, Bin, and Ling, together with the picked forces of Shangdang and Mengjin, have all been thrown into Shandong. Too many generals divide command; too many troops exhaust funds—garrisons have been spread too thin. Li Mian is a civil official, yet he must hold contested ground at Bian; Ge Shuyao's men are a hastily gathered force, yet they must hold Xiangcheng against an enemy at the peak of its power. Untrained and hesitant, they cannot advance—defense has been left too weak. If Li Pi is sent back to Heyang to relieve the eastern capital, Li Huaiguang lifts the siege of Xiangcheng, and the Taiyuan, Ze, and Lu armies are concentrated against Shandong alone, then Liang and Song will be secure.

又言：

He went on to say:

立國之權，在審輕重，本大而末小，所以能固。故治天下者，若身使臂，臂使指，小大適稱而不悖。王畿者，四方之本也；京邑者，王畿之本也。其勢當京邑如身，王畿如臂，而四方如指，此天子大權也。是以前世轉天下租稅，徙郡縣豪傑，以實京師。太宗列置府兵八百所，而關中五百，舉天下不敵關中，則居重馭輕之意也。方世承平久，武備微，故祿山乘外重之勢，一舉而覆兩京。然猶諸牧有馬，州縣有糧，肅宗得以中興。乾元後，外虞踵發，悉師東討，故吐蕃乘虛，而先帝莫與為禦，是失馭輕之權也。既自陜還，懲乂前事，稍益禁衛，故關中有朔方、涇原、隴右之兵以捍西戎，河東有太原之兵以制北虜。今朔方、太原眾已屯山東，而神策六軍悉戍關外，將不能盡敵，則請濟師。陛下為之輟邊軍，缺環衛，竭內廄之馬、武庫之兵，占將家子以益師，賦私畜以增騎。又告乏財，則為算室廬，貸商人，設諸榷之科，日日以甚。萬有一如朱滔、李希烈負固邊壘，竊發都甸者，何以備之？

The power to found and hold a state lies in judging what is heavy and what is light; when the root is strong and the branches small, the realm can stand firm. A ruler should govern the realm as the body commands the arm and the arm the fingers, with each part properly proportioned and none working at cross purposes. The royal domain is the foundation of the four quarters; and the capital is the foundation of the royal domain. The capital should stand like the body, the royal domain like the arm, and the provinces like the fingers—that is the great leverage of the throne. That is why earlier dynasties diverted the empire's tax revenues and moved local elites to strengthen the capital. Taizong established eight hundred militia posts, five hundred in Guanzhong alone, so that the whole empire could not outweigh the center—that was the principle of holding the heavy to command the light. After long peace military readiness had weakened, and An Lushan exploited the strength of the frontier armies to overturn both capitals in a single stroke. Yet the provinces still had horses and the districts grain, so Suzong was able to restore the dynasty. After Qianyuan, foreign threats followed one after another and every army was sent east, so Tibet seized the opening and the late emperor had no force left to resist—control of the lighter parts of the realm had been lost. After returning from Shaan he learned from past mistakes and strengthened the palace guard, posting Shuofang, Jingyuan, and Longyou troops in Guanzhong against the western frontier and the Taiyuan army in Hedong against the north. Now the Shuofang and Taiyuan forces are already in Shandong, while all six Shence armies are posted outside the passes. Unable to defeat the enemy, the commanders ask for more troops. Your Majesty has stripped the frontier, weakened the palace guard, emptied the imperial stables and arsenals, impressed the sons of military families into service, and levied private livestock to mount more cavalry. When funds ran short again, houses were assessed, merchants were forced to lend, and every kind of monopoly tax was imposed—each day the burden grew heavier. If men like Zhu Tao and Li Xilie, entrenched on the frontiers, should strike at the capital itself, what force would be left to meet them?

夫關中，王業根本在焉。豪傑之在關中者，與籍於營衛不殊；車乘之在關中者，與列於廄牧不殊；財用之在關中者，與貯於帑藏不殊。一朝有急，可取也。陛下幸聽臣計，使芃還軍援洛，懷光救襄城，希烈必走。請神策軍及將家子占而東者追還之，凡京師稅間架、榷酒、抽貫、貸商、點召之令，一切停之，則端本整棼之術。

Guanzhong is the root of the imperial enterprise. The able men of Guanzhong are as good as men already enrolled in the palace guard; its horses and chariots are as good as those in the imperial stables; and its wealth is as good as wealth already stored in the treasury. In an emergency they can be drawn on at once. If Your Majesty will accept my plan—send Pi back to relieve Luoyang, let Huaiguang raise the siege of Xiangcheng—and Xilie will certainly retreat. Recall the Shence armies and the sons of military families sent east; abolish every emergency levy in the capital—the house tax, wine monopoly, commodity surtax, forced loans to merchants, and press-gang summons. That is how to set the root straight and untangle the realm.

帝不納。後涇師急變，贄言皆效。

The emperor did not adopt his advice. Later, when the Jingzhou troops mutinied, everything Zai had warned of came true.

從狩奉天，機務填總，遠近調發，奏請報下，書詔日數百，贄初若不經思，逮成，皆周盡事情，衍繹孰復，人人可曉。旁吏承寫不給，它學士筆閣不得下，而贄沛然有餘。

He accompanied the emperor to Fengtian during the flight. Affairs of state piled up without pause: levies and dispatches from near and far, memorials answered, edicts issued by the hundred each day. Zai seemed to draft without effort, yet every finished text covered the matter fully, reasoned through with care, and clear to all who read it. Copyists could not keep pace; other academicians could not get their brushes to move, while Zai still had strength to spare.

始，帝倉卒變故，每自克責。贄曰：「陛下引咎，堯、舜意也。然致寇者乃群臣罪。」贄意指盧杞等。帝護杞，因曰：「卿不忍歸過朕，有是言哉。然自古興衰，其亦有天命乎？今之厄運，恐不在人也。」贄退而上書曰：

At first, shaken by the sudden disaster, the emperor often blamed himself. Zai said, "Your Majesty's willingness to accept blame is worthy of Yao and Shun. But it was your ministers who brought the invaders upon you. He had Lu Qi and his circle in mind. The emperor protected Qi and replied, "You cannot bear to lay the blame on me, and so you say this. Yet since antiquity, has the rise and fall of dynasties not also depended on Heaven's mandate? Today's calamity may lie beyond human agency. Zai withdrew and submitted a memorial:

自安史之亂，朝廷因循涵養，而諸方自擅壤地，未嘗會朝。陛下將一區宇，乃命將興師，以討四方。一人征行，十室資奉；居者疲饋轉，行者苦鋒鏑；去留騷然，而閭裏不寧矣。聚兵日眾，供費日博，常賦不給，乃議蹙限而加斂焉；加斂既殫，乃別配之；別配不足，於是榷算之科設，率貸之法興。禁防滋章，吏不堪命；農桑廢於追呼，膏血竭於笞捶；兆庶嗷然，而郡邑不寧矣。邊陲之戍以保封疆，禁衛之旅以備巡警，邦之大防也。陛下悉而東征，邊備空屈，又搜私牧、責將家以出兵籍馬。夫私牧者，元勛貴戚之門也；將家者，統帥嶽牧之後也；其復除征徭舊矣。今奪其畜牧，事其子孫，丐假以給資裝，破產以營卒乘，元臣貴位，孰不解體？方且稅侯王之廬，算裨販之緡，貴不見優，近不見異，群情囂然而關畿不寧矣。

Since the An Lushan rebellion the court has been indulgent and passive, while the regions have held their own ground and seldom attended court. When Your Majesty sought to reunify the realm, you ordered generals to raise armies against every quarter. One man sent to war was supported by ten households; those who stayed behind were exhausted by transport levies, those who marched suffered under arms; communities were thrown into turmoil, and the countryside knew no peace. As armies grew and costs mounted, regular taxes no longer sufficed, and officials debated tightening quotas and adding new levies; when those additions were exhausted, separate assessments followed; when even those failed, monopoly taxes and forced loans were imposed. Regulations multiplied until officials could not endure their duties; farming was abandoned to tax collectors, and people's substance was drained by the lash; the common people cried out in distress, and the provinces were left in turmoil. Frontier garrisons guard the borders; palace guards stand ready for patrol and alarm—the great defenses of the state. Your Majesty sent them all east, leaving the frontiers bare, then seized private studs and pressed the sons of military families to furnish horses from the rolls. Private studs belonged to the households of founding ministers and imperial kin; military families were the descendants of frontier commanders; their exemptions from corvée and tax had long been established. Now their herds were seized, their sons conscripted, their families forced to borrow for equipment and ruined to outfit troops—who among the great ministers and nobles would not have been broken in spirit? At the same time the dwellings of princes were taxed and petty traders assessed; the great received no favor, the humble no relief—and popular anger rose until the capital itself was unsettled.

陛下又謂百度弛廢，則持義以掩恩，任法以成治，斷失於太速，察傷於太精。斷速則寡恕於人，而疑似不容辨也；察精則多猜於物，而億度未必然也。寡恕而下懼禍，故反側之釁生；多猜而下防嫌，故茍且之患作。由是叛亂繼產，忿讟並興，非常之虞，惟人主獨不聞。兇卒鼓行，白晝犯闕；重門無結草之禦，環衛無誰何之人。陛下雖有股肱之臣，耳目之佐，見危不能竭誠，臨難不能效死，是則群臣之罪也。

Your Majesty also believed that government had grown lax, and so upheld righteousness to mask kindness and relied on law to restore order—yet judgments were made too swiftly and scrutiny was carried too far. Swift judgment left little room for mercy, and the merely suspected were not given a hearing; excessive scrutiny bred suspicion where surmise was not proof. With little forgiveness below, men feared disaster, and unrest followed; with much suspicion below, men guarded against blame, and petty evasions multiplied. Rebellions followed in succession, anger and complaint spread together, and extraordinary dangers arose—yet the throne alone heard nothing of them. Mutinous soldiers marched in formation and breached the palace in broad daylight; the layered gates offered no defense, and the palace guard had no one to stop them. Though Your Majesty had ministers as arms and eyes as ears, they could not give their full loyalty in danger or their lives in crisis—that is the ministers' fault.

陛下方以興衰諉之天命，亦過矣。《書》曰：「天視自我民視，天聽自我民聽。」則天所視聽，皆因於人，非人事外自有天命也。紂之辭曰：「我生不有命在天？」此舍人事推天命，必不可之理也。《易》曰：「自天祐之。」仲尼以謂：「祐者助也。天之所助者順也，人之所助者信也。履信思乎順，是以祐之。」《易》論天人祐助之際，必先履行，而吉兇之報象焉。此天命在人，蓋昭昭矣。人事治而天降亂，未之有也；人事亂而天降康，亦未之有也。尚恐有可疑者，請以近事信之。

For Your Majesty now to attribute rise and fall to Heaven's mandate alone is to go too far. The Documents says, "Heaven sees through the eyes of the people; Heaven hears through the ears of the people. What Heaven sees and hears therefore depends on human affairs; there is no mandate apart from how men govern. King Zhou said, "Was I not born with Heaven's mandate? That is to abandon human responsibility and appeal to Heaven—a course that cannot succeed. The Changes says, "Heaven assists him. Confucius explained, "To assist means to help. Heaven assists those who follow the Way; men assist those who keep faith. Practice faith and act in accord with the Way, and Heaven will assist you." In discussing how Heaven and man assist one another, the Changes insists that conduct must come first; only then do the signs of fortune or misfortune appear. That Heaven's mandate rests in human affairs could hardly be clearer. When human affairs are well ordered yet Heaven sends chaos—there has never been such a thing; when human affairs are in disorder yet Heaven sends peace—there has never been such a thing either. If doubt remains, let recent events prove the point.

自比兵興，物力耗竭。人心驚疑如風濤然，洶洶靡定，族謀聚議，謂必有變。則京師之人，固非悉通占術、曉天命也，則致寇之由，豈運當然？夫治或生亂，亂或資治；有以無難而亡，多難而興。治或生亂者，恃治而不修也；亂或資治者，遭亂而能治也；無難而失者，忽萬幾之重，而忘憂畏也；多難而興者，涉庶事之艱，而知敕慎也。今生亂失序之事不可追矣，其資治興邦之業，在刻勵而謹修之。當至危之機，得其道則興，失則廢，其間不容復有所悔也，惟勤思而熟計之。舍己以從眾，違欲以遵道，遠憸佞，親忠直，推至誠，去逆詐，斯道甚易知，甚易行，不耗神，不劬力，第約之於心耳。何憂乎亂人，何畏乎厄運，何患乎不寧哉？

Since warfare began, material resources have been exhausted. Hearts surged with alarm like wind-driven waves, never settling; families met in counsel, convinced that upheaval was inevitable. The people of the capital are not all versed in divination or Heaven's mandate—so how could the coming of invaders have been ordained by fate alone? Order can breed disorder, and disorder can supply the means to restore order; some states fall though untroubled, while many rise through hardship. When order breeds disorder, it is because rulers trust in peace and neglect cultivation; when disorder supplies order, it is because rulers meet crisis and govern well; when a state falls though untroubled, it is because the ruler neglects the weight of affairs and forgets caution; when a state rises through hardship, it is because the ruler has endured trial and learned vigilance. The disorders of the past cannot be undone; what remains is the work of restoring order through earnest discipline and careful government. At a moment of utmost peril, gain the Way and the dynasty revives; lose it and the dynasty perishes—there is no room left for regret, only for diligent thought and thorough planning. Set self aside to follow the people, set desire aside to follow the Way, keep sycophants at a distance and draw the loyal near, extend utmost sincerity and cast off deceit—the Way is easy to know and easy to practice, costing neither spirit nor strength, needing only to be held in the heart. Why then fear rebellious men, hard fortune, or unrest?

帝又問贄事切於今者，贄勸帝：「群臣參日，使極言得失。若以軍務對者，見不以時，聽納無倦。兼天下之智以為聰明。」帝曰：「朕豈不推誠！然顧上封者，惟譏斥人短長，類非忠直。往謂君臣一體，故推信不疑，至憸人賣為威福。今茲之禍，推誠之敝也。又諫者不密，要須歸曲於朕，以自取名。朕嗣位，見言事多矣，大抵雷同道聽，加質則窮。故頃不詔次對，豈曰倦哉！」贄因是極諫曰：

The emperor again asked what was most urgent for the present. Zai urged him: "Let your ministers attend daily and speak freely of what is right and wrong. If they speak on military affairs, receive them without fixed schedules and listen without weariness. Take the wisdom of the whole realm as your own intelligence. The emperor said, "Do I not extend sincerity! Yet those who submit sealed memorials mostly attack others' faults—hardly the voice of loyal integrity. I once held that ruler and minister were one body and trusted without reserve—until sycophants traded authority for power. Today's calamity is the price of that unchecked trust. And remonstrators are indiscreet; they twist blame back onto me to win a name for themselves. Since my accession I have heard countless memorials; most echo one another and follow rumor—question them closely and they are exposed. That is why I recently stopped ordered responses to memorials—not from weariness! Zai thereupon remonstrated forcefully:

昔人有因噎而廢食者，又有懼溺而自沈者，其為防患，不亦過哉！願陛下鑒之，毋以小虞而妨大道也。臣聞人之所助在信，信之所本在誠。一不誠，心莫之保；一不信，言莫之行。故聖人重焉。傳曰：「誠者，物之終始，不誠無物。」物者事也，言不誠即無所事矣。匹夫不誠，無復有事，況王者賴人之誠以自固，而可不誠於人乎？陛下所謂誠信以致害者，臣竊非之。孔子曰：「可與言而不與之言，失人；不可與言而與之言，失言。智者不失人，亦不失言。」陛下可審其言而不可不信，可慎其所與而不可不誠。所謂民者，至愚而神。夫蚩蚩之倫，或昏或鄙，此似於愚也。然上之得失靡不辨，好惡靡不知，所秘靡不傳，所為靡不效。馭以智則詐，示以疑則偷；接不以禮則其徇義輕，撫不以情則其效忠薄。上行則下從之，上施則下報之，若景附形，若響應聲。故曰：「惟天下至誠，為能盡其性。」不盡於己而責盡於人，不誠於前而望誠於後，必紿而不信矣。今方鎮有不誠於國，陛下興師伐之；臣有不信於上，陛下下令誅之。有司奉命而不敢赦者，以陛下所有責彼所無也。故誠與信不可斯須去己。願陛下慎守而力行之，恐非所以為悔也。

There were men who stopped eating because they once choked, and men who drowned themselves for fear of water—such caution against harm goes too far! I beg Your Majesty to take this as a warning and not let small fears obstruct the great Way. What men will assist is trust, and trust rests on sincerity. Without sincerity, the heart cannot be secured; without trust, words cannot be acted upon. That is why the sages prized them. The tradition says, "Sincerity is the beginning and end of all things; without sincerity nothing is accomplished. Things means affairs; without sincerity in speech, nothing is done. If an ordinary man without sincerity accomplishes nothing, how much more must a king, who depends on others' sincerity to stand firm, be sincere toward his people! Your Majesty holds that sincerity and trust brought harm—I cannot agree. Confucius said, "Not to speak to one who may be spoken to is to lose the man; to speak to one who may not be spoken to is to lose the words. The wise lose neither man nor words. Your Majesty may test their words without ceasing to trust, and choose your associates carefully without ceasing to be sincere. The people are at once most foolish and most spirit-like. The common multitude may seem dull or crude—that appears foolish. Yet they distinguish the ruler's every gain and loss, know every like and dislike, spread every secret, and echo every act. Rule them with cunning and they deceive; show them suspicion and they evade; receive them without courtesy and their sense of duty grows light; comfort them without warmth and their loyalty grows thin. When the ruler acts, the people follow; when the ruler bestows, the people repay—like shadow to form, like echo to sound. Hence it is said, "Only the utmost sincerity under Heaven can fully realize one's nature. To demand fullness from others without fulfilling oneself, to expect sincerity afterward without being sincere before—can only breed deceit, not trust. When a frontier commander is disloyal to the state, Your Majesty sends armies against him; when a minister is untrustworthy to the throne, Your Majesty orders his execution. Officials obey without daring to pardon—because Your Majesty holds what they lack. Sincerity and trust cannot for an instant be set aside. Guard them carefully and practice them steadfastly—then there will be no cause for regret.

《傳》曰：「人誰無過？過而能改，善莫大焉。」仲虺歌成湯之德曰：「改過不吝。」吉甫美宣王之功曰：「袞職有闕，仲山甫補之。」夫成湯聖君也，仲虺聖輔也，以聖輔贊聖君，不稱其無過，稱其改過；周宣中興賢王也，吉甫文武賢臣也，歌誦其主，不美其無闕，而美其補闕。則聖賢之意，貴於改過，較然甚明。蓋過差者，上智下愚所不免，惟智者能改而之善，愚者恥而之非也。中古以降，其臣尚諛，其君亦自聖，掩盛德，行小道，乃有入則造膝，出則詭辭，奸由此滋，善由此沮，天子意由此惑，爭臣罪由此生，媚道行而害斯甚矣。太宗有文武仁義之德、治致太平之功，可謂盛矣，然而人到於今以從諫改過為稱首。是知諫而能從，過而能改，帝王之大烈也。陛下謂諫官論事，引善自予，歸過於上者，信非其美，然於盛德，未有虧焉。納而不違，傳之適足增美；拒而違之，又安能禁之勿傳？不宜以此梗進言之路也。

The tradition says, "Who among men is without fault? To err and reform—nothing is greater in goodness. Zhong Hui praised King Tang's virtue: "He reformed faults without reluctance." Jifu praised King Xuan: "Where the royal duties had gaps, Zhong Shanfu filled them." Cheng Tang was a sage king and Zhong Hui a sage minister; the sage minister did not praise his king for being without fault, but for reforming fault; King Xuan restored Zhou and Jifu was his worthy minister; in praising his lord he did not glorify him for having no flaws, but for mending flaws. The lesson of sage and worthy is plain: to reform fault is what matters. Faults are unavoidable to sage and fool alike; the wise reform toward good, the foolish are ashamed and turn toward wrong. Since middle antiquity ministers have flattered and rulers deemed themselves sage, hiding great virtue and practicing petty ways—entering to whisper at the knee, leaving to speak crookedly; flattery grew, goodness was blocked, the Son of Heaven was confused, and the harm of sycophancy became extreme. Taizong had civil and military virtue and brought great peace—yet men to this day praise him most for accepting remonstrance and reforming fault. To accept remonstrance and reform fault is the great achievement of kings. Your Majesty says remonstrators claim credit for good and lay blame on the throne—that is not admirable; yet it does not diminish your great virtue. Accept without resisting, and the story only adds to your glory; reject and resist, and how can you stop it from spreading? Do not use this to block the path of frank counsel.

聖人不忽細微，不侮鰥寡；奓言無驗不必用，質言當理不必違；遜於誌不必然，逆於心不必否；異於人不必是，同於眾不必非；辭拙而效迂者不必愚，言甘而利重者不必智。考之以實，惟善所在，則可以盡天下之心矣。夫人情蔽於所信，沮於所疑，忽於所輕，溺於所欲。信偏則聽言不盡其實，故有過當之言；疑甚則雖實不聽其言，故有失實之聽。輕其人則遺可重之事，欲其事則存可棄之人。茍縱所私，不考其實，則是失天下之心矣。故常情之所輕，聖人之所重，不必慕高而好異也。

Sages do not neglect the small, do not despise the weak; extravagant words without proof need not be followed, plain words that accord with reason need not be rejected; words that please one's intent are not necessarily right, words that offend one's heart are not necessarily wrong; words unlike others need not be right, words like the crowd need not be wrong; clumsy words with slow effect need not be foolish, sweet words with heavy gain need not be wise. Test by results and follow wherever goodness lies—then you can win the hearts of all under Heaven. Human nature is blinded by trust, blocked by doubt, neglects what is treated lightly, and is drowned by desire. Partial trust hears words without testing them, and so exaggeration arises; extreme doubt refuses even true words, and so judgment loses reality. Treat a man lightly and weighty affairs are lost; desire an outcome and men who should be dismissed are kept. Indulge private feeling without testing by fact, and you lose the hearts of the realm. What common feeling despises, the sage esteems—you need not chase the lofty and the strange.

陛下又以雷同道說，加質則窮。臣謂陛下雖窮其辭而未窮其理，能服其口而未服其心。且下之情莫不願達於上，上之情莫不求知於下。然而下常苦上之難達，上常苦下之難知。若是者何？九弊不去也。所謂九弊者，上有六，下有三：好勝人，恥聞過，騁辯給，衒聰明，厲威嚴，恣強愎，上之弊也；諂諛、顧望、畏懦，下之弊也。好勝而恥過，必甘佞辭，忌直言，則諂諛者進，而忠實之語不聞矣。騁辯而炫明，必折人以言，虞人以詐，則顧望者自便，而切摩之益不盡矣。厲威而恣愎，必不能降情接物，引咎在己，則畏懦者至，而情理之說不申矣。人之難知，堯、舜所病，胡可以一酬一詰，而謂盡其能哉？夫欲治天下，而不務得人心，則天下固不治矣；務得人心，而不勤接下，則心固不得矣；務接下而不辨君子小人，則下固不可接矣；務辨君子小人，而惡直嗜諛，則君子小人固不可辨矣。趨和求媚，人之甚利存焉；犯顏冒禍，人之甚害存焉。居上者易其言而以美利利之，猶懼忠告之不暨，況疏隔而猜忌者乎？

Your Majesty also says they echo one another and follow rumor—question them and they are exposed. Your Majesty may have exhausted their words but not their reasoning, won their mouths but not their hearts. Those below all wish to reach the throne; the throne all seeks to know those below. Yet those below suffer that the throne is hard to reach, and the throne suffers that those below are hard to know. Why is this so? Because nine defects remain. The nine defects are six above and three below: loving to overcome others, shaming to hear fault, displaying eloquence, showing off intelligence, enforcing severity, indulging obstinacy—the defects of the ruler; flattery, hesitation, and timid fear—the defects of ministers. Love of victory and shame at fault breed relish for flattery and hatred of straight speech—flatterers advance and loyal words are not heard. Display of eloquence and intelligence breaks others with words and traps them with deceit—the hesitant take their ease and earnest counsel never fully reaches the throne. Severity and obstinacy prevent lowering oneself to meet others and taking blame upon oneself—the timid prevail and reason never fully prevails. That men are hard to know afflicted even Yao and Shun—how can one exchange a single question and answer and claim to know their full capacity? One who would govern the realm without winning hearts will certainly not govern it; one who strives for hearts without diligently receiving those below will certainly not win them; one who receives those below without distinguishing gentleman from petty man certainly cannot receive them well; one who tries to distinguish the worthy from the base yet hates straight speech and loves flattery will never tell them apart. To curry favor and seek approval is where men's greatest profit lies; to offend the throne and risk disaster is where men's greatest harm lies. If a ruler alters his words and tempts with profit, loyal counsel may still fail to reach him—how much more when he is distant and suspicious?

是時，賊未平，帝欲明年遂改元，而術家爭言數鐘百六，宜有所變，示天下復始。帝乃議更益大號。贄曰：「今乘輿播越，大憝未去，此人情向背、天意去就之隙。陛下宜痛自貶勵，不宜益美名以累謙德。」帝曰：「卿言固善，然要當小有變革，為朕計之。」贄奏言：「古之人君，德合於天曰『皇』，合於地曰『帝』，合於人曰『王』，父天母地以養人治物得其宜者曰『天子』，皆大名也。三代而上，所稱象其德，不敢有加焉。至秦乃兼曰『皇帝』，流及後世昏僻之君，始有聖劉、天元之號。故人主重輕，不在稱謂，視德何如耳。若以時屯當有變革，不若引咎降名，以祗天戒。且矯舊失，至明也；損虛飾，大知也。寧與加冗號以受實患哉？」帝從之。

The rebels were not yet subdued. The emperor wished to change the era name the following year, while diviners argued that the cycle of one hundred and six required change to show the realm a new beginning. The emperor then discussed adding an even grander imperial title. Zai said, "The throne is in exile and the great enemy has not been removed—this is the moment when hearts may turn and Heaven's favor may shift. Your Majesty should humble yourself deeply, not add glorious titles that would burden your modest virtue. The emperor said, "Your counsel is sound, yet some small change is still needed—plan it for me." Zai submitted: "Ancient rulers whose virtue matched Heaven were called August; those who matched Earth, Emperor; those who matched men, King; one who as Heaven's son and Earth's child nourished the people and governed things rightly was called Son of Heaven—all great names. Before the Three Dynasties, titles mirrored virtue; none dared add to them. Only under Qin were they combined as Emperor; later benighted rulers invented titles like Holy Liu and Celestial Origin. A ruler's weight lies not in titles but in his virtue. If change is needed in hard times, better to accept blame and lower your title to heed Heaven's warning. To correct past errors is the height of clarity; to strip empty display is great wisdom. Would you add empty titles and suffer real harm?" The emperor accepted his advice.

會興元赦令方具，帝以稿付贄，使商討其詳。贄知帝執德不固，困則思治，泰則易驕，欲激之使強其意，即建言：「履非常之危者，不可以常道安；解非常之紛者，不可以常令諭。陛下窮用兵甲，竭取財賦，變生京師，盜據宮闥。今假王者四兇，僭帝者二豎，其他顧瞻懷貳，不可悉數。而欲紓多難，收群心，惟在赦令而已。動人以言，所感已淺；言又不切，人誰肯懷？故誠不至者物不感，損不極者益不臻。夫悔過不得不深，引咎不得不盡，招延不可不廣，潤澤不可不弘，使天下聞之，廓然一變，人人得其所欲，安有不服哉？其須改革科條，已別封上。臣聞知過非難，改之難；言善非難，行之難。《易》曰：『聖人感人心而天下和平。』夫感者，誠發於心而形於事，事或未諭，故宣之於言，言必顧心，心必副事，三者相合，乃可求感。惟陛下先斷厥誌，以施其辭，度可行者而宣之，不可者措之。無茍於言，以重取悔。」帝納之。

When the Xingyuan amnesty edict was being drafted, the emperor gave the manuscript to Zai to refine. Knowing the emperor's virtue was not firm—reflective in hardship, proud in ease—Zai sought to strengthen his resolve and advised: "One in extraordinary peril cannot be settled by ordinary means; one who resolves extraordinary turmoil cannot be governed by ordinary commands. Your Majesty has exhausted armies and drained the treasury; rebellion broke out in the capital and bandits seized the palace. Four rebels falsely claim kingship, two usurpers claim the throne, and countless others waver in loyalty. To ease hardship and win hearts depends solely on the amnesty. To move men with words already stirs them little; if words are not earnest, who will heed them? Where sincerity does not reach, nothing moves; where repentance is not deep, no gain follows. Repentance must be deep, blame fully accepted, recruitment broad, grace expansive—let the realm hear and be transformed, each man receiving what he desires; who would not submit? The statutes needing reform have been submitted in a separate memorial. Knowing fault is not hard; reforming it is hard; speaking well is not hard; acting well is hard. The Changes says, 'The sage moves hearts and the realm is at peace. To move others, sincerity must issue from the heart and take form in action; when action is not understood, words declare it. Words must match the heart, the heart must match action—only when all three accord can hearts be moved. Decide your will first, then speak; declare what can be done and set aside what cannot. Do not speak carelessly and invite regret again. The emperor accepted his advice.

始，帝播遷，府藏委棄，衛兵無褚衣。至是，天下貢奉稍至，乃於行在夾廡署瓊林、大盈二庫，別藏貢物。贄諫，以為：「瓊林、大盈於古無傳。舊老皆言：開元時貴臣飾巧以求媚，建言郡邑賦稅，當委有司以制經用，其貢獻悉歸天子私有之。蕩心侈欲，亦終以餌寇。今師旅方殷，瘡痛呻吟之聲未息，遽以珍貢私別庫，恐群下有所觖望，請悉出以賜有功。令後納貢必歸之有司，先給軍賞，瑰怪纖麗無得以供。是乃散小儲成大儲，捐小寶固大寶也。」帝悟，即撤其署。

When the emperor first fled, treasuries were abandoned and guards lacked padded clothing. Tribute gradually arrived, and at the temporary court they established Qionglín and Dayíng storehouses in the side corridors for tribute goods. Zai remonstrated: "Qionglín and Dayíng have no precedent in antiquity. Elders say that in Kaiyuan favored ministers sought favor by advising that local taxes go to officials for public use while tribute became the emperor's private property. Indulgence in luxury ultimately fed the invaders. Armies still press and the wounded still groan—to hoard tribute in private storehouses will disappoint your followers. Distribute all to reward merit. Let future tribute go to proper offices, first for military rewards; curios and finery should not be accepted. This scatters small hoards to build a great hoard, gives small treasure to secure great treasure. The emperor understood and abolished the storehouses.

李懷光有異志，欲怒其軍使叛，即上言：「兵稟薄，與神策不等，難以戰。」李晟密言其變，因請移屯。帝遣贄見懷光議事。贄還奏：「懷光寇奔不追，師老不用，群帥欲進，輒沮止其謀。此必反，宜有以制之。」因勸帝許晟移軍。初，贄與懷光語及晟，懷光妄詫曰：「吾無所藉晟。」贄即美其強雄，使不得翻覆。至是，請下詔書如其意者，且無辭歸短於朝。又建：「遣李建徽、陽惠元與晟並屯東渭橋，托言晟兵寡不足支賊，俾為掎角。懷光雖不欲遣，且辭窮，無以沮解。」帝猶豫曰：「晟移屯，懷光固怏怏，若又遣建徽等俱東，彼且為辭。少須之。」晟已徙營，不閱旬，懷光果奪兩節度兵。建徽挺身免，惠元死之。行在震驚，遂徙幸梁。

Li Huaiguang harbored rebellious intent and sought to provoke his troops. He submitted: "Our rations are thin and unequal to the Shence armies—we cannot fight. Li Sheng secretly reported the plot and asked to move camp. The emperor sent Zai to discuss matters with Huaiguang. Zai reported: "Huaiguang did not pursue fleeing rebels; his army grew idle. Whenever commanders wished to advance, he blocked them. He will surely rebel—we must restrain him. He urged the emperor to let Sheng move his army. Earlier, speaking with Huaiguang of Sheng, Huaiguang boasted: "I need no help from Sheng. Zai praised his strength so he would not change course. He asked for an edict pleasing to Huaiguang, and that he not be allowed to malign the court on returning. He also proposed sending Li Jianhui and Yang Huiyuan to camp with Sheng at East Wei Bridge, claiming Sheng's force was too small to hold the rebels alone, to form pincers. Huaiguang, though unwilling, had no argument left to refuse. The emperor hesitated: "If Sheng moves, Huaiguang will be displeased; if Jianhui and the others go east too, he will have his excuse. Wait a little. Sheng had already moved; within ten days Huaiguang seized the troops of both commissioners. Jianhui escaped; Huiyuan was killed. The court was shaken and moved to Liang.

道有獻瓜果者，帝嘉其意，欲授以試官。贄曰：「爵位，天下公器，不可輕也。」帝曰：「試官虛名，且已與宰相議矣，卿其無嫌。」贄奏：「信賞必罰，霸王之資也；輕爵褻刑，衰亂之漸也。非功而獲爵則輕，非罪而肆刑則褻。天寶之季，嬖幸傾國，爵以情授，賞以寵加，綱紀始壞矣。羯胡乘之，遂亂中夏。財賦不足以供賜，而職官之賞興焉；職員不足以容功，而散、試之號行焉。今所病者爵輕也，設法貴之，猶恐不重，若又自棄，將何勸焉？陛下謂試官為虛名，豈思之未熟邪？夫立國惟義與權，誘人惟名與利。名近虛，於教為重；利近實，於德為輕。凡所以裁是非，立法制，則存乎其義；參虛實，揣輕重，則存乎其權。專實利而不濟之以虛，則物有匱耗而不給矣；專虛名而不副之以實，則情有誕謾而不趨矣。故錫貨財，列稟秩，以彰實也；差品列，異服章，以飾虛也。居上者達其變，相須以為表裏，則為國之權得矣。案甲令，有職事官、有散官、有勛官、有爵號。其賦事受奉者，惟職事一官，以敘才能，以位勛德，所謂施實利而寓虛名也；勛、散、爵號，止於服色、資蔭，以馭崇貴，以甄功勞，所謂假虛名佐實利者也。今員外、試官與勛、散、爵號同，然而突铦鋒、排禍難者以是酬之可謂重矣。今獻瓜一器、果一盛則受之，彼忘軀命者有以相謂矣，曰：『吾之軀命乃同瓜果。』瓜果，草木也。若草木然，人何勸哉？夫田父野人必欲得其歡心，厚賜之可也。」

On the road someone presented melons and fruit; the emperor was pleased and wished to grant a probationary office. Zai said, "Rank is the public vessel of the realm and cannot be lightly given. The emperor said, "A probationary office is an empty title, and I have already discussed it with the chancellor—do not object." Zai submitted: "Trustworthy reward and certain punishment are the foundation of kingship; light rank and careless punishment are the beginning of decline. Rank without merit makes rank cheap; punishment without crime makes punishment contemptible. In late Tianbao, favorites overturned the state; rank came by affection, reward by favor—and order began to break. The rebels took advantage and threw the central plains into chaos. When funds could not supply gifts, offices were sold for reward; when posts could not contain merit, probationary titles arose. The disease is that rank is too cheap; laws make it precious, yet you still fear it is not weighty enough—if you abandon it yourself, how will you encourage men? Your Majesty calls probationary office an empty name—have you not thought deeply enough? To establish a state relies on righteousness and expedient power; to move men relies on name and profit. Name is near the empty—in moral teaching it weighs heavily; profit is near the real—in virtue it weighs lightly. Whatever judges right and wrong and establishes law rests in righteousness; whatever weighs empty against real rests in expedient power. Devote only to real profit without the empty, and resources will be exhausted; devote only to empty name without the real, and men will not strive for it. Therefore bestowing wealth and salary displays the real; distinguishing ranks and dress adorns the empty. The ruler who grasps these changes and uses them as outer and inner obtains the power of the state. The statutes provide regular offices, irregular offices, merit offices, and noble titles. Those who perform duties receive only the regular office, ordering talent and merit—applying real profit while lodging empty name; merit, irregular, and noble titles govern dress and inheritance—borrowing empty name to assist real profit. Probationary offices now equal merit titles—yet to reward those who risk their lives with these might seem generous. Now one vessel of melons or one basket of fruit wins reward—those who risk their lives will say, 'Our lives are worth no more than melons and fruit. Melons and fruit are mere plants. If lives are treated like plants, how will men be encouraged? A farmer who wishes to win hearts may be richly rewarded—that is enough."

俄以勞遷諫議大夫，仍為學士。時鳳翔節度使李楚琳殺張鎰得位，雖數貢奉，議者頗言其挾兩端，有所狙伺然。帝亦不能容，其使至，皆不得召，欲以渾瑊代之。贄諫曰：「楚琳之罪舊矣，今議者乃始紛紜，不亦晚哉？且勤王之師在畿內者，急宣亟告，景刻不可差。商嶺既回遠，而駱谷又為賊所扼，通王命者唯褒斜爾。若復阻，則諸鎮之向背者，我勝則來，賊勝遂往，此焉幾會，不容差跌。使楚琳逞憾，敢為猖狂，南塞要沖，東與賊合，則我咽喉梗而心膂分矣，豈不病哉！今顧望兩端，是乃天誘其衷，通歸塗，濟大業也。」帝釋然，盡召見其使，優詔勞安之。

Soon he was promoted to remonstrating censor while remaining an academician. Li Chulin of Fengxiang had killed Zhang Yin and seized his post. Though he sent tribute, many said he wavered between two sides and watched for opportunity. The emperor could not tolerate him; his envoys were not received. He wished to replace him with Hun Jian. Zai remonstrated: "Chulin's crime is long known; for counselors to grow clamorous only now—is it not late? The loyal armies near the capital need urgent orders without a moment's delay. Shang Pass is remote and Luo Valley is blocked by rebels; imperial commands can pass only through Baoxie. If that route is blocked, the commands will follow victory—when we win they come, when rebels win they go—a critical juncture that cannot be mishandled. If Chulin vents resentment and blocks the southern passes while joining rebels in the east, our throat is choked and our strength divided—how grave that would be! His wavering is Heaven opening his heart to return and complete the great enterprise. The emperor was reassured, summoned all their envoys, and sent gracious edicts of comfort.

帝欲以內外從官普號「定難元從功臣」。贄曰：「宮官具寮，恪居奔走，勞則有之，何功之雲？難則嘗之，何定之雲？今與奮命者齒，恐沮戰士之心，結勛臣之憤。」帝乃止。

The emperor wished to give all inner and outer attendants the collective title 'Meritorious Followers Who Quelled the Crisis.' Zai said, 'Palace attendants serve faithfully—there is labor, but what merit is there? They shared hardship, but what quelling is there? To rank them with men who risked their lives will discourage warriors and anger meritorious ministers. The emperor abandoned the plan.

京師已平，帝欲召渾瑊訪奔亡內人，給裝使赴行在。贄諫曰：「大難始平，而百役疲瘵之氓、重傷殘廢之卒，皆忍死扶疾，想聞德音。蓋事有先後，義有輕重，重者宜先，輕者宜後。昔武王克殷，有未下車而為之者，有下車而為之者。當今所務，謂宜以大臣馳傳，迎復神主，脩飭郊丘，展禋享之禮，申告謝之意；恤死義，犒有功，崇進忠直，優問耆耄；定反側，寬脅從，官失職，復廢業，是皆宜先不可後也。葺宮室，治服玩，耳目之娛，巾櫛之侍，是皆宜後不可先也。且內人當離潰之後，或為將士所私。昔人掩絕纓、飲盜馬者，豈忘其愛邪？知為君之體然也。天下固多褻人，何必獨此？」帝不復下詔，猶遣使諭瑊資遣。

The capital was pacified. The emperor wished to summon Hun Jian to find palace women who had fled and send them to the court. Zai remonstrated: 'The great crisis has just ended. Wounded soldiers and exhausted people long to hear the emperor's voice. Affairs have order of priority; the weighty should come first, the light afterward. When King Wu overcame Yin, some acts came before he left his chariot, some after. The urgent tasks are to send great ministers to recover the ancestral tablets, repair the suburban altars, perform sacrifices, and give thanks; comfort the righteous dead, reward merit, promote the loyal, and honor the aged; settle waverers, pardon the coerced, restore offices and revive livelihoods—all these must come first. Repair palaces, manage dress and ornaments, pleasures and personal attendants—all these must come after. After the flight, palace women may have been taken by soldiers. Men of old who forgave minor offenses—did they forget affection? They knew what it meant to be a ruler. The realm has many base men—why fix on these alone? The emperor did not issue the edict, but still sent envoys to Jian to provide funds.

初，劉從一、姜公輔等材下不逮贄遠甚，徒以單言暫謀偶有合，由下位建臺宰。而贄孤立一意，為左右權幸沮短，又言事無所回諱，陰失帝意，久之不得宰相。還京，但為中書舍人。母韋猶在江東，帝遣中人迎還京師。俄以喪解官，客東都。諸方赗遺一不取，惟韋臯以布衣交，先以聞，故所致輒稱詔受之。又詔中人護父柩至自吳會，葬洛陽。服除，以權知兵部侍郎復召為學士。入謝，伏地鯁泣，帝為興，改容慰撫。眷遇彌渥，天下屬以為相，而竇參素不平，忌之。贄亦數言參罪失。貞元七年，罷學士，以兵部侍郎知貢舉。明年，參黜，乃以中書侍郎同中書門下平章事。

Liu Congyi, Jiang Gongfu, and others were far less able than Zai, yet occasional agreement raised them from low posts to chief minister. Zai stood alone; favorites obstructed him. His frank counsel secretly lost the emperor's favor, and long he could not become chancellor. On returning to the capital he served only as secretariat drafter. His mother Wei was still in the lower Yangzi; the emperor sent an envoy to bring her to the capital. Soon he left office for mourning and stayed in the eastern capital. He accepted no gifts from the regions except from Wei Gao, an old friend who notified the court first so his gifts could be accepted as imperial bounty. The court also sent envoys to escort his father's coffin from the southeast for burial in Luoyang. When mourning ended he was recalled as academician and provisional vice minister of war. Entering to give thanks, he wept prostrate; the emperor was moved and comforted him. Favor deepened; the realm expected him as chancellor, while Dou Can envied him. Zai also repeatedly reported Can's faults. In Zhenyuan 7 he left the Hanlin post and became vice minister of war overseeing examinations. The next year Can was dismissed, and Zai became vice director and chancellor.

帝始任楊炎、盧杞，引樹私黨，排忠良，天下怨疾。貞元後，懲艾其失，雖置宰相，至除用庶官，反覆參詰乃得下。及贄秉政，始請臺閣長官得自薦其屬，有不職，坐舉者。帝初許之，或言諸司所引皆親黨，招賂遺，無實才，帝復詔宰相自擇。贄奏言：「齊桓公問管仲害霸，對曰：『得賢不能任，害霸也；任賢不能固，害霸也；固始而不終，害霸也；與賢人謀事，而小人議之，害霸也。』所謂小人者，非悉懷險诐以覆邦家也，蓋趨向狹促，以沮議為出眾，自異為不群，趣小利，昧遠圖，效小信，傷大道爾。所謂臺省長官，仆射、尚書、丞、郎、御史大夫、中丞是也。陛下擇輔相多出其中，行實不能頓殊也。今乃謂不能進一二屬吏，豈後位宰相則可擇天下材乎？夫求才者貴廣，考課者貴精。往武後收人心，務拔擢，非徒人得薦士，亦許自舉其才，豈不易哉？然而課責嚴，進退速，故當世稱知人之明，累朝賴多士之用。陛下賞鑒獨任，難於公舉，有登延之路，無練核之方。武後以易得人，陛下以精失士。今擇宰相以重於庶品，選長官以愈於下流。及宰相獻言，長吏薦士，則又納橫議，廢始謀，是任以重者輕其言，待以輕者重其事也。」帝雖嘉之，然卒停薦士詔。

The emperor had employed Yang Yan and Lu Qi, building factions and excluding the loyal—the realm resented it. After Zhenyuan he corrected these errors; even minor appointments required repeated scrutiny. Zai asked that department chiefs recommend their own subordinates, with punishment for bad recommendations. The emperor agreed, but others said offices recommended only kin and bribe-takers. He ordered chancellors to choose instead. Zai cited Guan Zhong: to obtain the worthy but not employ them harms hegemony; to employ them but not secure them harms hegemony; to secure them at first but not to the end harms hegemony; to plan with worthy men while petty men discuss it harms hegemony. Petty men are not all traitors; many are narrow, take obstruction for distinction, chase small profit, and injure the great Way. These are the Secretariat and Censorate chiefs. Your Majesty chooses chancellors from among them; conduct cannot suddenly differ. If they cannot recommend one or two subordinates, can chancellors alone choose talent from the realm? In seeking talent breadth matters; in examination precision matters. Empress Wu won hearts by broad promotion—men could recommend others or themselves. Was that not easy? Yet examination was strict and turnover swift—the age praised her discernment and later courts relied on her scholars. Your Majesty relies on personal judgment, hard to obtain by public recommendation; there is advancement but no verification. Empress Wu lost men through ease; Your Majesty loses men through excessive refinement. Chancellors are chosen more carefully than common ranks, chiefs more carefully than subordinates. Yet when chancellors speak and chiefs recommend, criticism overturns the plan—treating the weighty lightly and the light heavily. The emperor praised this but ended the recommendation edict.

舊制，吏部選以歲集。乾元後，天下兵興，率三年一調，吏員稽壅，則案牒叢淆，偽冒蒙真，吏緣以為奸，廢置無綱，至十年不被調者，缺員或累歲不補。贄乃請以內外員三分之，每歲計闕集人，檢柅吏奸，天下便之。

By old regulation the Board of Civil Office selected annually. After Qianyuan selection came every three years; dossiers piled up, fraud flourished, and some waited ten years without appointment. Zai divided posts into thirds, counted vacancies yearly, and restrained clerkly fraud—the realm approved.

當是時，賈耽、盧邁、趙憬同輔政，凡有司關白，三人者更相顧不肯判。贄又請如故事，旬一人秉筆，所咨輒判。

Jia Dan, Lu Mai, and Zhao Jing shared power; when bureaus submitted matters, the three refused to sign. Zai asked that by old custom one man hold the brush each ten days and decide all submissions.

又以西北邊歲調河南、江淮兵，謂之「防秋」，士不素練，戰數敗，將統制不一，亡以應敵。乃上陳其弊曰：

Northwest troops were levied yearly from the east, called 'autumn defense.' Untrained troops repeatedly lost; command was divided. He submitted listing the defects:

自祿山構亂，肅宗始撤邊備，以靖中邦，借外威，寧內難，於是吐蕃乘釁，回紇矜功，中國不振，四十餘年。率傷耗之民，竭力以事，西輸賄繒，北償馬資，尚不足滿其意。於是調斂四方，以屯疆陲，又不能遏其侵。故小入則驅略，深入則戒嚴。於時議安邊者，皆務所難，忽所易，勉所短，略所長，行之而要不精，圖之而功靡就。

Since An Lushan's rebellion, frontier defenses were withdrawn to pacify the center; Tibet and the Uyghurs seized advantage, and China did not recover for forty years. Exhausted people paid tribute west and north—still insufficient. Levies from the four quarters garrisoned the frontier yet could not stop raids. Small raids plundered; deep raids brought alarm. Frontier planners strove for the difficult, neglected the easy, and achieved nothing.

夫勢有難易，事有先後。力大而敵脆，則先所難，是謂奪人之心也；力寡而敵堅，則先所易，是謂觀釁而動也。今財匱於中，人勞未瘳，而欲發師徒以犯獵寇境，復其侵疆，攻其堅城，前有勝負未必之虞，後有饋運不繼之患。萬一橈敗，適所以啟戎心，挫國威也。以此安邊，可謂不量勢而務所難矣。天之授有分，地之產有宜，是以五方之俗，長短各殊。勉所短而敵長者殆，用所長而乘短者強。且以水草為居，討獵為生，便於馳突，不恥敗亡，此戎狄所長，中國之短也。而欲益兵搜乘，爭驅角力，交鋒原野之上，決命尋常之間，以此禦寇，可謂勉所短而校其長矣。務所難，勉所短，勞費百倍，終無成功，雖果成之，不挫則廢。誠以越天授，違地產，虧時勢，以反物宜者也。胡不守所易，用所長乎？

Situation has difficulty and ease; affairs have order. When strength is great and the foe fragile, take the difficult first—seize their hearts. When strength is few and the foe firm, take the easy first—watch for openings. Wealth is depleted and the people unhealed, yet armies are sent to invade nomad lands, recover borders, and attack strong cities—with uncertain victory and broken supply lines. Defeat would embolden the nomads and bruise national prestige. To secure the frontier this way is to ignore strength and strive for the difficult. Heaven's grant and earth's fitness differ—the five regions' customs differ. To use weakness against the enemy's strength is perilous; to use strength against weakness prevails. Nomads live on pasture and hunting, excel at sudden charge and do not fear defeat—China's weakness. Yet China increases troops and fights on open ground—urging weakness against their strength. Striving for the difficult costs a hundredfold and fails; even success cannot be sustained. This crosses Heaven's grant, violates earth's fitness, and goes against nature. Why not keep to the easy and use what is long?

若乃擇將吏，脩紀律，訓齊師徒；耀德以佐威，能邇以示遐；禁侵暴以彰吾信，抑攻取以昭吾仁；彼求和則善之而勿與盟，彼為寇則備之而不報復。此當今所易也。賤力貴智，好生惡殺；輕利重人，忍小全大；安其居而動，俟其時後行。脩封疆，守要害，蹊塹隧，列屯營，謹禁防，明斥候，務農足食，非萬全不謀，非百克不鬥；寇小至則遏其入，寇大至則邀其歸，據險以乘之，多方以誤之，使其勇無所加，眾無所用，掠則靡獲，攻則不能，進有腹背支敵之虞，退有首尾不相救之患。是謂乘其弊，不戰而屈人兵。此中國之長也。我之所長，戎狄之短也；我之所易，戎狄之難也。以長制短，則用力寡而見功多；以易敵難，則財不匱而事速成。舍此不務而反為所乘，斯謂倒持戈矛，以鐏授寇者也。今皆務之矣，尚且守封未固，寇戎未懲者何邪？病在謀無定用，眾無適從；任者不必才，才者不必任；聞不必實，實不必聞；所信不必誠，所誠不必信；行不必當，當不必行。

Choose good generals, repair discipline, train armies; display virtue to support awe, show near strength to warn the far; forbid aggression to show trust, restrain seizure to show benevolence; if they seek peace, receive them without alliance; if they raid, prepare without revenge. These are the easy measures of the present. Value wisdom over force; love life and hate killing; value men over profit; endure the small to preserve the great; settle the people before moving; wait for the right time. Repair borders, guard passes, trench roads, array camps, farm for food, plan only when safe, fight only when certain; if raiders come small, block them; if large, cut off their return, use terrain and stratagem so they gain nothing and cannot advance or retreat safely. This is to exploit their weakness and subdue them without battle. This is China's strength. What we excel in is the nomads' weakness; what is easy for us is difficult for them. Use strength against weakness—little force, great effect; use the easy against the difficult—wealth spared, success swift. To abandon this and instead be ridden by them is to hold the spear by the blade and hand it to the enemy. All this is now urged, yet borders are not secure—why? The disease is plans without fixed use and the masses without direction; the employed are not necessarily able, the able not necessarily employed; what is heard is not necessarily true, what is true is not necessarily heard; those trusted are not necessarily sincere, the sincere not necessarily trusted; action is not necessarily right, what is right is not necessarily done.

又有六失焉。夫兵有攻討，有鎮守。權以紓難，暫以應機，事有便宜，謀有奇詭，不恤常制，不徇眾情，死生進退，唯將所命，攻討之兵也。人情者，利焉則勸，習焉則安，保親戚而後樂生，顧家業而後忘死，可以治術馭，不可以法制驅，鎮守之兵也。王者欲備封疆，禦戎狄，則選鎮守之兵以置之。古之善選置者，必辨其土宜，察其技能，知其好惡。用其力，不違其性；齊其俗，不易其宜；引其善，不責其所不能；禁其非，不處其所不欲。類其部伍，安其家室，然後能使之樂其居，定其誌。以惠則感而不驕，以威則肅而不死。靡督課而自用，馳禁防而不攜。故守則固，戰則強。其術無它，便於人而已。今遠調屯士，以戍邊陲，邀所不能，強所不欲，廣其數不考於用，責其力不察其情，斯可為羽衛之儀，而無益備禦之實也。何者？窮邊之地，千里蕭條，寒風裂膚，豺狼為鄰，晝則荷戈以耕，夜則倚烽以覘，有剽害之慮，無休暇之娛，非生其域、習其風，幼而視焉，長而安焉，則不能寧居而狎其敵也。關東百物阜殷，士忲溫飽，比諸邊隅，不翅天地。聞絕塞荒陬，則辛酸動容；聆強蕃勁虜，則懾駭褫情。又使去親族，舍園廬，甘所辛酸，抗所懾駭，將冀為用，不亦疏乎？又有休代之期，無統制之善，資奉姑息，譬如驕子，進不邀以成功，退不處以嚴憲，屈指計歸，張頤待飼，師一挫傷，則乘其危橈，布路東潰。平居殫資儲以奉浮冗，臨難棄城鎮以搖疆場。其弊豈特無益哉？謫徙之人，本以增戶實邊，立功自贖。既無良之人，而思亂幸災又甚於戍卒，適有防衛之煩，而無立功之益。雖前代行之，固非可遵者也。帥臣身不臨邊，而以偏師戍守。大抵士之犀銳，悉選以自奉，委疲羸者以守要沖，寇至而不支，則劫執芟蹂，恣所欲得，比都府聞之，虜已旋返。治兵若此，斯可謂措置乖方。一失也。

There are also six failures. Armies may attack or garrison. Expedient authority, temporary response, strange plans, life and death at the general's command—this is the attack army. Men fight for profit, settle by habit, protect kin before risking life—governed by art, not driven by law—this is the garrison army. A king securing borders should place garrison troops. Skilled placement distinguished local conditions, skills, and preferences. Used their strength without violating nature; aligned customs without changing fitness; encouraged their strengths without demanding the impossible; forbade wrongs without forcing what they rejected. Grouped them properly, settled their families—then they would serve willingly. Kindness moved them without pride; awe kept them without flight. Without constant inspection they served willingly; without harsh restrictions they stayed loyal. In defense they were firm; in battle, strong. The method is simply convenience for men. Sending distant troops to garrison the frontier forces the unwilling and untrained—ceremony without real defense. Why? Border lands are desolate and harsh; men not born there cannot dwell in peace or know the enemy. East of the Pass life is rich and easy—compared with the frontier, another world. Hearing of remote wastes, they wince; hearing of fierce enemies, their courage fails. Made to leave home for hardship and terror—yet expected to serve well: is that not absurd? Rotation without unified command, indulgent supply like spoiling children—after one defeat they scatter east. In peace they consume stores for useless men; in crisis they abandon posts. The harm is worse than mere uselessness. Exiles were meant to fill the border and redeem themselves by merit. Exiles are worse than garrison troops—burden without benefit. Former ages did this, but it should not be followed. Commanders do not go to the border themselves but send partial forces. Commanders keep the best troops and leave the weak at key points—when raiders come, posts fall before help arrives. Such troop management is misplaced. The first failure.

賞以存勸，罰以示懲，以懋有庸，以威不恪。故賞罰之於馭眾，譬輗軏所以行車，銜勒所以服馬也。今將之號令不能行之軍，國之典刑不能施之將，上下遵養，以茍歲時。欲褒一有功，慮無功者怨，嫌疑而不賞；欲責一有罪，畏同惡者竦，隱忍而不誅。故忘身效節者抵噪於眾，僨軍緩救者畜奸不畏，褒貶稱毀，紛然相亂。公者直己不求諸人，則罹困厄；奸者行私茍媚於眾，則取優崇。此義士勇夫所以痛心解體也。又如遇敵而守不固，陳謀而功不成。責將帥，將帥曰資糧不足；責有司，有司曰須給無乏；更相為解，而朝廷含糊，未嘗究詰。故抱直者吞聲，罔上者不慚。馭眾若此，可謂課責虧度。二失也。

Reward encourages; punishment awes—the meritorious and the disrespectful. Reward and punishment are like linchpin and bridle for controlling troops. Generals' orders fail in the army; penal law fails on generals—all indulge to pass the year. Fearing resentment, the meritorious go unrewarded; fearing alarm, the guilty go unpunished. The loyal are mocked; the treacherous go unpunished—praise and blame are confused. The upright suffer hardship; the crafty fawn on others and win favor. This breaks the hearts of loyal warriors. Defense fails; plans fail. Blame generals—they say supplies are short; blame offices—they say supplies are ample; each excuses the other while the court never investigates. The upright are silenced; deceivers feel no shame. Such control means failed accountability. The second failure.

以課責之虧，措置之乖，將不得竭其才，卒不得盡其力，屯集雖眾，無施戰陣，虜常橫行，以謂境無人焉。吏習其常，惟曰兵少不敵，朝廷莫之省，則又調發益師，無裨於備禦，而有弊於供億。閭井日耗，斂求日繁，傾家析產，榷鹽稅酒，無慮所入半以事邊。制用若此，可謂財匱於兵眾矣。三失也。

Failed accountability and bad placement leave talent unused—masses gather yet the frontier seems empty. Officials say troops are too few; the court sends more—no help to defense, more burden on supply. Villages decline and levies multiply—half of revenue goes to the border. Expenditure thus depletes the realm on armies. The third failure.

今四夷最強盛者，莫如吐蕃。舉吐蕃眾，未當中國十數大郡，而內虞外備與中國不殊，所以能寇邊者無幾。又器不犀利，甲不精完，材不趨敏。動則中國慹其眾不敢抗，靜則憚其強不敢侵，何哉？良以我之節制多，而彼之統帥一也。且節制多，則人心不一；人心不一，則號令不行；號令不行，則進退難必；進退難必，則疾徐失宜；疾徐失宜，則機會不及；機會不及，則氣勢自衰。斯乃勇廢為尫，眾失為弱。開元、天寶時，制西北二蕃，則朔方、河西、隴右三節度而已，尚慮權分，或詔兼領之。中興未遑外討，則僑四鎮隸安定，以隴右附扶風，所當二蕃，則朔方、涇原、隴右、河東四節度而已，以關東戍卒屬之。雖任未得人，而措置之法存焉。自賊泚亂以誘涇原，懷光反以汙朔方，則分朔方為三節度，其鎮軍且四十，皆特詔任之，各有中人監軍，鹹得相抗。既無軍法臨下，莫能稟屬，邊書告急，方使關白用兵，是謂從容拯溺，揖讓救焚矣。兵以氣若勢為用者也，氣聚則盛，散則消；勢合則威，析則弱。今之邊戍，勢弱氣消。建軍若此，可謂力分於將多矣。四失也。

Of the four barbarians, Tibet is strongest. Tibet's population is smaller than a dozen Chinese commanderies, yet raids continue. Their weapons are not sharp, armor not strong, men not agile. China fears them in motion and dreads them at rest—why? Because our command is divided and theirs unified. Many regulators mean divided hearts; divided hearts mean orders fail; failed orders make advance and retreat uncertain; uncertainty makes timing fail; missed timing loses opportunity; lost opportunity drains momentum. Courage fades and strength is lost. In Kaiyuan and Tianbao, only three northwest commands regulated the frontier—yet authority was still divided. In restoration, four commands with eastern garrison troops faced the frontier. Though men were not always right, the method remained. After rebellions, Shuofang was split into three commands and nearly forty garrisons, each with eunuch supervisors resisting one another. Without military law, none obeyed; urgent reports waited on court approval—leisurely rescue of drowning men. Armies live on spirit; gathered it flourishes, scattered it fades; combined momentum is strong, divided weak. Frontier garrisons are weak in momentum and spirit. Such armies divide strength among too many generals. The fourth failure.

治戎之要，在均齊而已。故軍法無貴賤之差、多少之異，所以同其誌、盡其力也。被邊長鎮之兵，皆百戰傷夷，角所能則習，度所處則危，考服役則勞，察臨敵則勇，然衣稟止於當身，又為家室所分，居常凍餒。而關東戍士，歲月更代，怯於應敵，懈於服勞，然衣稟優厚，繼以茶藥，資以蔬醬。豐寡相縣，勢則遠甚。又有以邊軍詭為奏請遙隸神策者，稟賜之饒，有三倍之益。此士類所以忿恨，經費所以褊匱。夫事業未異，給養頓殊，人情所不甘也。不為戎首，已可嘉者，況使協力同心，以攘寇難，臣知有所不能焉。養士若此，可謂怨生於不均矣。五失也。

Governing the frontier requires balance. Military law knows no rank or number—all must serve alike. Frontier veterans are skilled and brave yet freeze and hunger, their rations divided for family. Eastern garrison troops, rotated yearly, are timid yet richly supplied with food, tea, and medicine. The disparity is extreme. Some frontier troops falsely attach to the Shence and receive triple rations. This breeds resentment and strains funds. Same service, different pay—who would not resent? That they do not rebel is already praise; expecting united effort against invaders is impossible. Such treatment breeds resentment from inequality. The fifth failure.

凡任將帥，必先考察行能，然後指所授之方、所委之要，令自揣可否，以見要領。須某甲兵，藉某參屬，用若干步騎，計若干資糧，何所列屯，何時成功，觀其言，校其實。若曰不足取，當艱之於初，不宜詒悔於後也；若曰可任，則當要之於終，不宜掣肘於內也。故疑者不使，使者不疑。勞神於拔選，端拱於委任，然後核否臧，信賞罰，受賞者不為濫，當罰者不敢辭，付授專則茍且之心息矣。是以古之遣將者，君推轂而命之，又賜鈇鉞，故軍容不入國，國容不入軍，機宜不以遠決，號令不以兩從。今陛下命帥，先求易制者，多其部使力分，輕其任使心弱。由是分閫責成之義廢，死綏任咎之誌衰。一則聽命，二則聽命，止取承順可矣，若有意乎靖難則不可。兩強相接，兩軍相持，事機所急，罅不留息，況千里之遠，九重之深，陳述之難明，聽覽之不專，欲事無遺策，雖聖亦有所不能焉。守戍者以寡不敢抗，分鎮者以無詔不敢救，逗留之頃，寇已奔逼。牧馬屯牛，鞠椎剽矣；嗇夫樵婦，罄俘囚矣。假令詔至發兵，更相顧望，莫敢遮礙，敗者減百為一，獲者衍百為千。帥守以總制在朝，不恤於罪；陛下以權出己，不究厥情。用帥若此，可謂機失於遙制矣。六失也。

Appoint generals only after examining conduct and ability, then define their mission clearly. Specify troops, staff, supplies, posts, and deadlines—then verify performance. If unfit, reject at the start—do not regret later; if fit, trust to the end—do not interfere from within. Do not employ the doubtful; do not doubt the employed. Select carefully, delegate fully, then reward and punish fairly—expediency ceases. Ancient rulers entrusted generals fully—military and civil spheres separate, orders not divided. Now the throne seeks easily controlled commanders, multiplies deputies, and weakens authority. Thus responsibility is abandoned and the will to die for duty fades. Obey orders, obey orders—compliance suffices; real pacification cannot. In battle, moments count—how can distant court deliberation decide? Few defenders dare not fight; divided commanders dare not rescue—delay lets raiders escape. They drove off horses and cattle and plundered; even common folk were taken captive. When troops are dispatched, they hesitate; defeat shrinks armies while plunder swells raiders. Commanders, knowing control rests at court, fear no blame; the throne, holding authority, does not investigate. Using commanders thus loses opportunity through distant control. The sixth failure.

臣愚謂宜罷四方之防秋者，以其數析而三之：其一，責本道節度，募壯士願屯邊者徙焉；其一，則第以本道衣稟，責關內、河東募用蕃、夏子弟願傅軍者給焉；其一，以所輸資糧給應募者，以安其業。詔度支市牛，召工就諸屯繕完器具。至者家給牛一，耕耨水火之器畢具，一歲給二口糧，賜種子，勸之播蒔。須一年，則使自給，有餘粟者，縣官倍價以售。既息調發之煩，又無幸免之弊，出則人自為戰，處則家自為耕。與夫暫屯遽罷，豈同日論哉！然後建文武大臣一人為隴右元帥，自涇、隴、鳳翔薄長武城，盡山南西道，凡節度府之兵皆屬焉。又詔一人為朔方元帥，由鄜坊、邠寧揵靈夏，凡節度府之兵屬焉。又詔一人為河東元帥，舉河東，極振武，節度府之兵屬焉。各以臨邊要州為治所，所部州若府，遴柬良吏為刺史，外奉軍興，內課農桑，慎守中國所長，謹行當今所易，則八利可致，六失可去矣。

I propose abolishing autumn defense levies and dividing forces three ways: local commissioners recruit willing border settlers; Guannai and Hedong recruit frontier peoples with local rations; submitted grain pays recruits to settle them. The treasury should buy cattle and send craftsmen to garrisons. Each family receives an ox, tools, grain for two persons yearly, and seed for planting. After one year they feed themselves; surplus grain is bought at double price. Levy troubles cease; men fight abroad and farm at home. This is nothing like sudden garrison and hasty withdrawal! Then appoint one Longyou supreme commander over western frontier armies; one Shuofang commander over the north; one Hedong commander over the east. Each should govern border prefectures with good officials, promote farming, use China's strengths and easy measures—then eight benefits come and six losses depart.

帝愛重其言，不從也。

The emperor valued his words but did not follow them.

班宏判度支，卒官，贄薦李巽，帝漫許之，而自用裴延齡。贄言：「延齡僻戾躁妄，不可用。」不聽。俄而延齡奸佞得君，天下仇惡，無敢言。贄上書苦諫，帝不懌，竟以太子賓客罷。贄本畏慎，未嘗通賓客。延齡揣帝意薄，讒短百緒，帝遂發怒，欲誅贄，賴陽城等交章論辨，乃貶忠州別駕。後稍思之，會薛延為刺史，諭旨慰勞。韋臯數上表請贄代領劍南，帝猶銜之，不肯與。順宗立，召還。詔未至，卒，年五十二。贈兵部尚書，謚曰宣。

Ban Hong died in office; Zai recommended Li Xun, but the emperor chose Pei Yanling. Zai said Yanling was perverse and reckless and could not be used. The emperor would not listen. Soon Yanling won favor; the realm hated him and none dared speak. Zai remonstrated bitterly; the emperor was displeased and dismissed him as guest of the heir apparent. Zai was cautious and never received guests. Yanling slandered him; the emperor wished to execute him until Yang Cheng and others saved him by demotion to Zhongzhou. Later the emperor relented; Xue Yan as prefect was sent to comfort him. Wei Gao repeatedly asked that Zai lead Jiannan; the emperor refused. When Shunzong succeeded, Zai was recalled. Before the edict arrived, he died at fifty-two. He was posthumously made minister of war with the title Xuan.

始，贄入翰林，年尚少，以材幸，天子常以輩行呼而不名。在奉天，朝夕進見，然小心精潔，未嘗有過，由是帝親倚，至解衣衣之，同類莫敢望。雖外有宰相主大議，而贄常居中參裁可否，時號「內相」。嘗為帝言：「今盜遍天下，宜痛自咎悔，以感人心。昔成湯罪己以興，楚昭王出奔，以一言善復國。陛下誠不吝改過，以言謝天下，使臣持筆亡所忌，庶叛者革心。」帝從之。故奉天所下制書，雖武人悍卒無不感動流涕。後李抱真入朝，為帝言：「陛下在奉天、山南時，赦令至山東，士卒聞者皆感泣思奮。臣是時知賊不足平。」議者謂興元戡難功，雖爪牙宣力，蓋贄有助焉。狩山南也，道險澀，與從官相失，夜召贄不得，帝驚且泣，詔軍中得贄者賞千金。久之，上謁，帝喜見顏間，自太子以下皆賀。及輔政，不敢自顧重，事有可否必言之，所言皆剴拂帝短，懇到深切。或規其太過者，對曰：「吾上不負天子，下不負所學，皇它恤乎？」既放荒遠，常闔戶，人不識其面。又避謗不著書，地苦瘴癘，只為《今古集驗方》五十篇示鄉人雲。

When Zai entered the Hanlin he was young and favored; the emperor called him by generation rank without using his name. At Fengtian he served morning and evening without fault; the emperor even gave him his own garment—none dared hope for such favor. Though chancellors presided outwardly, Zai judged affairs at center and was called the inner chancellor. He told the emperor: 'Bandits fill the realm; you must repent deeply to move hearts. Cheng Tang blamed himself and rose; King Zhao of Chu restored his state with one good word. If you reform and apologize to the realm, rebels may change heart. The emperor followed his advice. Proclamations at Fengtian moved even fierce soldiers to tears. Li Baozhen later said soldiers in Shandong wept and longed to fight when they heard the Fengtian edicts. I knew then the rebels could not stand. Discussants held that the Xingyuan restoration owed much to Zai. In Shannan he lost Zai at night, wept, and offered a thousand gold for finding him. When Zai appeared, the emperor rejoiced and all congratulated. In office he spoke frankly against the emperor's faults with earnest depth. When told he was too harsh, he said he owed duty to heaven and to learning. Banished, he closed his doors and was seldom seen. He wrote no books in exile, only fifty chapters of tested medical prescriptions for his neighbors.

贊曰：德宗之不亡，顧不幸哉！在危難時聽贄謀，及已平，追仇盡言，怫然以讒幸逐，猶棄梗。至延齡輩，則寵任磐桓，不移如山，昏佞之相濟也。世言贄白罷翰林，以為與吳通玄兄弟爭寵，竇參之死，贄漏其言，非也。夫君子小人不兩進，邪諂得君則正士危，何可訾耶？觀贄論諫數十百篇，譏陳時病，皆本仁義，可為後世法，炳炳如丹，帝所用才十一。唐胙不競，惜哉！

The commentator says: That Dezong did not perish was itself a misfortune! In crisis he heard Zai; once safe he drove out loyal counsel and kept flatterers. Men like Yanling he favored immovably—the benighted and fawning together. The claim that Zai left the Hanlin over rivalry with Wu Tongxuan, or leaked Dou Can's words, is false. Gentleman and petty man cannot advance together; when flatterers win, the upright are endangered—why blame Zai? Zai's memorials, rooted in benevolence and righteousness, shine like cinnabar—yet the emperor used barely a tenth. Tang's fortune failed to compete—alas!

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