I. Introduction
The Four Laws of the Emperor and Ancestors is a private history book compiled and engraved in the late Ming Wanli (1573-1620). [1] The book was written by He Dongru (Zi Chong Fu, Zi Ji, Wanli 26, 1598 Jinshi) of Wuxi, but its content is different from the various achievements of the history of the dynasty that are sought to be complete and the purpose of examination and faith in the same period; it records historical events, and it does not fully conform to the general knowledge of historians who wanted to include the affairs of the monarchs of this dynasty at that time; and it is also different from the practice of doing continuous or enriching work based on the historical works privately written by the former sages of this dynasty, and narrating it in layers of knowledge. [2] According to the purpose and purpose of the compilation, the words and deeds of Zhu Yuanzhang, the ancestor of the Ming Dynasty, and the four types of accounts of the method of distraction, the law of governance, the law of worship, and the art of war are selectively recorded to show his method of governing the country, which is the content and characteristic of the book. Judging from the arrangement of its title and the style of the classified record, the 12 volumes of the book, each in chronological order, record Zhu Yuanzhang's comments on current affairs and express his views, and from the perspective of its title and the stylistic arrangement of the classification record, it not only has the traces of the history books, but also transcends it, and has the meaning of suggesting ideas and speeches, practices in speech and politics, and governing the country at a higher level.
After the book was compiled, no information was passed down to reprint or reprint, and there are few examples of it being read by the time or posterity. But admirers close to the book and its editors have revealed a lot of information about current politics in their voices. Shi Menglin (Wanli Eleventh Year, 1583 Jinshi) of the "Su Ling Ming Jie"[3] said in a preface to the book: "The law of my emperor's ancestors is far greater than that of the Tang and Song dynasties, and the subordinates do not know how to obey it." [4] It was a criticism of the Wanli courtiers at that time for not obeying the laws of the emperor. Gu Qiyuan (1565-1628) more clearly pointed out in the preface a number of problems related to the ancestral system that he saw: "The list of saints, Shao Yu Pixu, recklessly did not compete on the grounds of rate, but was satisfied by Tian Xi and turned into oblivion." Administrative employment, sleeping in the old. Nowadays, the official consumption is several, the number of rongs is relaxed, the amount of yingtian is lost, and the worry of salt administration is great. There are already many ways to learn the path of the tree, and the temple sweeps away the division and sends it to the crowd, so that the beauty of the curtain is fresh and travels with his majesty, and the fingers and arms cannot be taken off. Jinhua's pulpit has been dusty for a long time, the hipster's Fengzhang Han yong, and Gaichen has hidden worries. [5] This passage is quite literary and prominent in the entire Preface of Gu. Gu Shiru wrote the preface, not only because he had been the editor of the Hanlin Academy, participated in the compilation of the Liu Cao Zhang song, the living notes, served as the superintendent of the Nanjing Guozi, and had the experience and qualifications of a senior clerical official,[6] but also borrowed a phrase to highlight his worries about current affairs after the ancestral system.
Gu Qiyuan and He Dong, the editor of the Four Laws, had a friendship in the same year, and they were also directly subordinate to Kunshan, belonging to the county of Kunshan; Shi Menglin, who also wrote the preface, was a person directly subordinate to Yixing. Pan Kongbi, who wrote the preface to the book, was from Jing, and Xiong Shangwen (Wanli Twenty-three Years, 1595 Jinshi) was from Fengcheng, and they formed a circle covering Zhili and Jiangxi, which were geographically similar to each other. [7] Regional factors reveal that in addition to sorting out the history of the founding of the country, the book particularly exalts the Hongwu ancestral system, and may have the political events that occurred at the local level and the common ideological trends formed as the background or inducement; the purpose of the book is to show the fa of the dynasty, and it should also be as shown in the preface of Gu Qiyuan mentioned above, there are factors that are inconvenient to speak out, but there is a hidden meaning of other expectations.
Due to the limited dissemination of the book, it did not have a great influence in the academic or political field at the local level or in the intellectual circles, and there may be many factors such as the insight of the compiler, the information obtained, the environment in which he lived, and the energy that could be used for this matter, but the information in the prefaces quoted above has revealed that the characteristics of the book are that the editors compiled this book with a political perspective to exalt the intentions and expectations of Taizu's history. Therefore, this article first introduces the characteristics of the "Four Great Laws" in terms of categorization and chronological quotations of Zhu Yuanzhang's political remarks and edicts, and selects similar private history books of the Ming Dynasty to compare them with the content, style, and original purpose of compilation to illustrate its characteristics in content; second, analyzes the political background and related character events in which the book was compiled; again analyzes the personal expectations of the editor Dong Ru to be influenced by the auxiliary ministers of the dynasty; and finally, within the scope of this thesis, appropriately puts forward the political, ideological, and regional issues revealed by the late Wanli dynasty's emphasis on the ancestral system.
II. The purpose and content characteristics of the compilation of the Four Laws of the Emperor and Ancestors
He Dongru did not give an account of the materials for his compilation of the Four Great Laws of the Emperor, and the Qing Dynasty Siku Guanchen said that the book "all chose its relevant political system in the Sermon and the Record of Truth"[8], which coincided with Pan Kongbi's statement in the preface that Dongru "reviewed the Records of the Emperor and compiled its general outlines"[9]; the summary also mentioned that the book was "expanded by the Book of sacred governments of Song Lian"[10], which could not be implemented. It can be said that the characteristics of the book are not known for supplementing rare historical materials and recording facts in great detail, and it is its special feature that the compilers classify and show the rule of the emperor and demonstrate it in contemporary times.
1. Divide into four categories and compile the history of Ming Taizu in chronological order
The "Four Laws of the Emperor and Ancestors" includes Ming Taizu's governing strategies and thinking and commentary, including the four categories of heart law, governing law, ritual law, and military law, and the content is mainly to record the edicts, edicts, edicts, comments, and discourses issued by Ming Taizu, and the latter can cover the former, so the book is actually a collection of Wang Yan of Zhu Yuanzhang in the process of starting a army, establishing a country, and governing the country, in the order of time and longitude, category and latitude. The distribution of each volume of the book, with the emphasis on "governance", occupies 6 volumes, and the remaining three categories contain 2 volumes each. Judging from the time period, all kinds of things ended in the thirty-first year of Hongwu Zhu Yuanzhang's death, and the beginning was earlier than the first year of Hongwu, which shows that the editors had the intention to cover the history of Hongwu's founding of the state.
The first volume of the "Heart Method" begins with the birth of Zhu Yuanzhang, the Ming Emperor in the first year of the Heavenly Calendar, and finally hongwu descends on Zhongshan in the winter of October of the second year of Hongwu, and the group of ministers is congratulated. Volume 2 begins with Hongwu's lecture on the "Biography of the University" in February of the third year of Hongwu, and ends with the death of Ming Taizu in the thirty-first year of Hongwu.
The second volume 3 of the "Zhifa" begins with the entry of Gengyin Ming Taizu into Jiqing in March of the first year of the Zhizheng Dynasty (1356), and the following edict to appease the military civilians in the city, and ends with the ascension of xia lord Ming in December of the first year of Hongwu. Volume 4 begins with Hongwu's second year of the first month of the Ming Dynasty Emperor Fengtian Temple's acceptance of the Imperial Greetings to the Emperor, to the december of the fifth year of Hongwu's edict to the Zhongshu Order of Examination Class Must Be written nongsang School Achievements. Volume 5 begins with Hongwu's entry into Beijing in the first month of the sixth year of Hongwu, when Ming Taizu chose his young and handsome aliens to be promoted to edit and repair, gave him a crown belt, and ordered him to enter the forbidden Chinese Huatang to start his career, until November of the fourteenth year of Hongwu, when Ming Taizu's rites were forbidden to teach officials and teach official duties. Volume 6 begins with Hongwu's fifteenth year of the first month of Xin Shu Shuo Ming Taizu ordered Confucian ministers to remake the Nine Songs of The Food, and hongwu sixteen years of November Jia Wu Punishment Department Shangshu Kaiji and other guilty ambushes. Volume 7 begins with Confucius's fifty-seventh generation of Sun Ne's attack on the title of Shenggong, and ends with Hongwu's twenty-third year of December, when the Ministry of Zhao Gong abolished the Si Nian Weaving Section. Volume 8 begins with hongwu's twenty-fourth year of Jia Yin Ming Taizu's order to transport 30,000 stones of Jingcang grain to Chongming Relief, and ends with the March of Hongwu's thirty-first year of Jia Shu Jing's Qingzhou Prefecture Ning's Privet Festival.
Volume 9 of the "Ritual Law" begins with the great drought in July of the Yuan Shun Emperor and the prayer of Ming Taizu, and ends in December of the fifth year of Hongwu. Volume 10 begins with Hongwu's sixth year of the first month of the first month of the first month, and ends with hongwu thirty-first year of the Ugly Enjoyment of the Taimiao Temple.
Volume 11 of the "Art of War" from the beginning of Ming Taizu's return to his hometown to recruit troops in June of the twelfth year of Zhizheng, to the sixth leap month of Hongwu's leap month, Xu Da and others need to treat Wang Baobao's surrender with sincerity. Volume 12 begins with Hongwu's seventh year of the first month of the first month of the reign of King Jian and others in charge of the local military and government, specializing in the training of zhen shou tun tian, to the fifty-first month of Hongwu's thirty-first year, Yihai, the emperor of Yan, who led the kings to let the internal and external security stop.
The various types of the book contain approximately the same time period, but in terms of content, due to classification, there are differences between each other, and the same event is never repeated in two categories. It can be seen from this that He Dongru has a clear sense of classification of Hongwu's historical events according to the topic; various collections show that the entire work has another theme.
The historical events recorded in each volume are arranged almost in chronological order year by year, and there is no major leap in time. It seems that the volumes under the three categories of "Heart Law", "Ritual Law" and "Art of War" are of equal length, so that no part of it is too prominent or abrupt. Therefore, when the book is read, there is no sense of jumping, and the steadiness of Ming Taizu's words and deeds and the coherence of the policies he implements are also revealed. This is where the book excels.
Take Volume 2 ("Mind Method") as an example. The volume records the events from the third year of Hongwu to the thirty-first year of Hongwu, except for the twenty-sixth year of Hongwu, which is listed year by year; the least of which is the twenty-five years of Hongwu, and only one edict from Zhu Yuanzhang. Volume 4 belongs to the "Zhifa", which records the historical events of Hongwu 2nd to Hongwu 5th, without a single year being omitted.
Compared with another book that describes the history of the Ming Dynasty, the recording characteristics of the "Four Laws" will be more obvious. In the sixteenth year of Hongzhi (1503), Lou Sex (Chenghua Seventeenth Year, 1481 Jinshi) presented his compilation of "Imperial Ming Politicians" as a "crown belt idle residence", with the title of "Shangda Drapery". In addition to recording the history of the Ming Taizu Dynasty, the book also contains the events of the four dynasties of Ming Taizong, Renzong, Xuanzong, and Yingzong. The original intention of compiling the "Emperor and Ming Politicians" and the intention of Lou's presentation were completely positive, but the matter was earlier than He Dongru's compilation of the "Four Great Laws".
Lou's book divides the history of the Hongwu to Tianshun dynasties into 40 categories, and analyzes them according to the compilation style of two categories in each volume. The meticulous classification is an important feature of the book,[12] but because the recorded events are separated according to the subject category, and the lack of coherence of the events recorded under the same kind, it feels obvious to read. The original intention is to be a class compilation, but the appearance is more like an example. For example, the "Fear of Heaven" section of volume 3 contains historical events related to Zhu Yuanzhang in the 26th year of Zhizheng, the year of Wu Yuan, the first year of Hongwu, the third year of Hongwu, and the fourth year of Hongwu, and the "Chongzheng Dao" in volume 4 only contains the events related to Zhu Yuanzhang in the first year of Hongwu and the two years of the eighteenth year. Of course, the "Four Great Laws" are not a sequential transcription of the "Records of Ming Taizu", it has its own collection themes according to each category, and we will explain the following in combination with the editor's mention of various themes according to historical events.
2. The government of keeping what the founding fathers talked about
The title of the "Four Laws of the Emperor and Ancestors" shows that the editor intends to use the appearance of historical works to contain things that can show the law, in order to propose the governing methods of Zhu Yuanzhang, which can be used as a reference for the world; according to historical facts, the purpose of examining letters and seeking preparation has taken a back seat. Among the four categories of the book's analysis, "Ritual Law" and "Art of War" are taken from the meaning of "the major affairs of the country, in the worship and rong" in the "Zuo Zhuan"; the "heart method" in the first list, in DongRu's view, the center of gravity is different from the study of the mind that prevailed in the academic circles at that time, but has the special meaning of taking care of current events. Gu Qiyuan's preface makes this clear, saying:
That's all there is to it. The Lord of man will have the heart to keep the world and then he can create, and he will also have the heart to create the world and then he can keep it. If you can't be kept, then your wisdom is not deep, your thinking is not far away, and you have a momentary view, and the merits of the four seas are broad and broad in the tricks of Yan Yi. Keeping and not being able to create, will be heavy and light, large and small, difficult and easy to live, that is, do not take the previous people to restrain the changes, in the end is not enough to rely on the sacred strategy, so to keep as a creation, to create a long time; to create for a long time, to create a big guard. There is no duality, no two hearts. Therefore, those who are good to the ancestors of the Fa must first fa their hearts. The heart is not afraid of the yang, and the great things that govern the country are taken care of, but the worship and the rong are pointed to their palms. This is also the meaning of the "heart method". [13]
The interpretation of "the heart of keeping the world" and "the heart of creating the world" here can be understood as the entrepreneurship king and the lord of the shoucheng have their own authority and function in the establishment and political operation of the state institutions, but the reason is one, so it should be the king's responsibility to act at the right time, get his share, and be in his place. Gu's implication was that for the monarch who was in line with his words and deeds, creation and keeping were the same, but the implication was to compare the current monarch with Ming Taizu, who already had the achievements of establishing a country and starting a business, so as to show that the political problem at that time was that the Wanli Emperor was not enough to rely on the sacred strategy, the heart of guarding the world was not good, and the performance of governing the country was also worrying.
The same but more moderate statement is to translate the editor's judgmental attitude toward politics into the account of academic inheritance, and to extend the vision to the rule of three generations, as is the preface written by Luo Chaoguo. He first said, "In the past, the Ji Yao was the first Toqin, and the Ji Shun was the first to be congratulated, and then the Dharma was raised." The wise man said that at that time, Shi Chen was also in tune with the heart of the hearer, and this righteousness was contemptuous in the future, so the Tao was hidden, and the law was overruled. Having read Dong Ru's "Four Great Laws," "It is to know that the government is the first to do great things, and the rule is the original, not only the program is complete, and the meaning of 'fine' and 'micro' is passed on." The more worthy reading effect of the book is that "the rule of the government and the tao are unified in one." [14]
Such an idea is obviously different from the academic perspective of suggesting that "the dignity of virtue is therefore the intention, the inquiry is the knowledge, the two are the ladder of sacred learning, and the great end of the cultivation of virtue is also"[15], there is obviously a difference in thinking and intention. These words were made by Lou Sex mentioned above when he presented it to the "Imperial Ming Politicians". The political events that directly contributed to his revision of history and the submission of things were the preface written by Emperor MingXianzong in the first year of Chenghua (1465) for the Zhenguan Politicians. Lou Sex specifically mentioned Xianzong's "Zhenguan Political Order" in the preface to his self-written "Imperial Political Leaders", and quoted it as "Taizong Ji Shi Kangmin, wei has become a martyr, Zhuo Ping is out of reach." Unfortunately, the righteous heart and self-cultivation are ashamed of the way of the two emperors and three kings and the rule of impurity" is a passage that is not easy to overcome, and the theory and public opinion support he presented to the "Political Leaders". [16] In Lou's eyes, the "Imperial Heart Method" and the "Sage Taoism" are juxtaposed and cannot be discarded, so what he calls "right mind" is more focused on the cultivation of the mind corresponding to "self-cultivation".
Lou Sex's compilation of the "Imperial and Ming Political Figures" predates He Dongru's compilation of the Four Great Laws for many years, but there is no evidence that He Shi once read and used the book, nor did he regard it as a predecessor or example that can be followed, but his intention of the first list of "Heart Law" is in line with the consistent words of Shen Shen, the first assistant of the dynasty, who will appear frequently below and is related to his political fate and even his life. In September of the 27th year of the Wanli Calendar, Shen Shi put on a "Unveiling Of Saving the World from Disasters and Famines", and asked for exemption from the fact that the Wanli Emperor did not abide by the ancestral system to tax rice grain, he said: "The Emperor of Fu prayed for great mercy to save the world's urgent difficulties, that is, he failed to exhaust the mining tax, and it is also advisable to first exempt all rice grains from all places, cover the ancestors to customize taxes, and there are taxes in all colors, but there is no tax on rice grain and agricultural tools, so the people who are thick and the people are like this." Now if the ancestral system is not followed, all points will be drawn, the rice sellers in the four directions will not come, and the peasants' livelihood will be ruined. Begging for the poor people, qin Shenghui, still the household department, so Samoto Yuan's urgency. [17] In this post, Shen has always said, "Therefore there must be benevolence, and there must be benevolent government." that said. [18] Things did not get better after this neglect, but Shen's consistent neglect and his remarks about benevolence and benevolence suggest that the inevitable causal connection between the two seemingly juxtaposed concepts was almost the consensus of the courtiers at the time. Regarding the compilation of the Four Laws and the relationship between He Dongru's experience and the consistency of the first assistant Shen, I will mention it again below, and here we will first return to the "Four Laws" itself, and then give two examples from the book to illustrate He Dongru's considerations in the classification and selection.
The Four Great Laws record that in March of the twenty-sixth year of Zhizheng (1366), Ding Weiming Taizu issued an edict to his subjects: "The saints who tasted the past did not leave the court and ruled the world, and the cover was made by the government and transformed into a qiaye." Ruling the world can make the government successful and harmonious, so I do not order the people to obey, and do not give but the people are happy, I admire it. Now that the division and brigade have not stopped, and the people have not yet rested, how can the politicalization be the same? Wang Yi said to Him: "Whether the government is repaired or not depends on the person on the top." The Lord has this heart and fist, and he worries about the failure of the government. [19] This article quite represents the principle of Dong Ru's excerpting of Hongwu's history. Although the world was still in turmoil in military conquest at that time, Zhu Yuanzhang had already raised the issue of governance methods to discuss. Zhu Yuanzhang's remarks only mentioned the ideal state of political success and harmony that should be achieved in governing the country, and did not involve any problems related to the "heart"; it was Wang Yi who pointed out the "fist of this heart", and his implication was to pander to and praise Hongwu's desire for governance, but his statement did not have a real meaning. However, this sentence from Wang Yi was included in the "Four Laws" as conforming to the main purpose of the "Heart Law" category, which shows that the direct appearance of the word "heart" is an important principle of He Dongru's selection and classification.
Let's look at the example of events that occurred in the same month that were classified in another category of records in the Four Laws. In March, Ming Taizu said the following words to Taishi Ling Liu Ji and Qiju Wang Yi: "The world is in war, the people are destroyed, and now the land is becoming wider, the battle is prepared, the governance is not investigated, and it is very heartfelt." We have noticed that Zhu Yuanzhang has already proposed that governing the Tao is something that worries him. Judging from the tone and the emphasis of his discourse, he was concerned with the problem of improper governance. Liu Ji's answer was also on the issue of governing the Tao: "If we are prepared for war, we must change the way of governance." Zhu Yuanzhang continued: "After the funeral, the Fa Du was relaxed, and when it was more open, ji gang was upright and the article was lifted. It should be righteous, righteous, and thick customs, and think that it is the foundation. "It raises the question of the right people's hearts and minds, and uses this as an important way to stabilize the governance and teaching of the people, and instructs the people to be directed." Then, DongRu also recorded that Wang Yi's words praising the emperor were in line with the ancient answers. [20] This historical event, like the record from the "Mental Law" analyzed above, is recorded in the Records of the Ming Taizu, and the records of the events of these two days are connected from top to bottom, and the two texts are identical; it is only that this matter is classified by He Dongru as the "Rule of Law". From the fact that these two events are classified and distinguished in the Four Great Laws, it can be seen that He Dongru's compilation work, in addition to basing the words that directly match the theme such as the appearance of "hearts", also focuses on judging the content of what Taizu said. It can be said that taking Wang Yan as a manifestation and paying more attention to the meaning in the edict is an important principle of Dongru's compilation of the Four Great Laws.
The historical events mentioned above that occurred on Ding Wei Day and Jia Chen Day in March 29 are recorded in the Records of Ming Taizu, but there is another matter on this day of Jia Chen that is not omitted. This was the matter of Taizu's mobilization of troops to fight that day. The record of the "Records of Reality" reads: "The envoy sent by the superior sent a letter to Xu Dayi: If the near army is high, it can take advantage of the victory to take Huai'an, and the soldiers are not in the public, and they should choose their essence and use it." It is advisable to ride fifteen thousand in steps, 10,000 in boats, and advance on land and water, so as not to lose the opportunity. The rest of the army and horses ordered Chang Yuchun to command the defense of Taizhou and Hai'an, and should come to the aid of Jiangshang. [21] He Dongru discarded this record, which shows that in addition to Zhu Yuanzhang's edicts or comments on the discussion of the art of governance and the law of governance, such historical facts of the simple dispatch of troops and generals for conquest are not in the scope of the selection of the Four Laws, nor are they considered by the editors to have the value of showing the law of the dynasty. This article also does not appear in the "Art of War" section of the Four Laws.
Volume 11 of the Four Great Laws belongs to the "Art of War", and the record that occurred in the same month as the above events was the matter of Zhu Yuanzhang's dispatch of the envoy Xu Da on the day of Gengchen. Zhu Yuanzhang said: "Zhang Shicheng was gathered by Gao Youxiao to have Wu Yue, and Gao You covered his lair also. When the army attacks, he will come to the rescue, and now that Xu Yibing has entered the sea to come to his aid, Wang Baobao will also come to the south, and I expect that Wang Baobao's horse will be false and heavenly, and Xu Yizhou's division will either be from Sheyang Lake, or out of the Horn of the Urn, or out of Baoying, in order to get high, and the two soldiers must be prepared. Tongzhou has shi cheng from the son of fire eyes, but the suspected soldiers will not dare to come out, but the victory of the army is defeated by the main general Xian (according to the original text of the "Ming Taizu Shilu" here is "speaker"), although Wang Baobao has heavy troops, but thousands of miles away, it is bound to be harmful, Xu Yi is ruthless and self-conscious, the army has no discipline, with my temperance of the division, it can be victorious. Erdan' horses are fierce, and they are careful to do so. [22] In addition to judging the possible path for Wang Baobao and others to enter the army, Zhu Yuanzhang's remarks also stated the view that strict military discipline plays an important role in ensuring the combat effectiveness of the army.
In addition to the reasons why Dongru did not list separate conquest events, what is more important is that "creating the world" and "guarding the world" mentioned in the preface of the previous introduction to The Yuan are different stages in governing the country, and the conquest belongs to the former, and the emphasis of the classification articles of the "Four Laws" is on the latter. He Dongruyi, from the edicts of the founding monarch Ming Taizu, found the words of the king who could be used by future generations as the law of the world, and it was very clear that his purpose was by no means a full record of the history of Taizu; and the person who was expected to follow the law of the ancestors was the Wanli Emperor of the current dynasty. This editing principle and presentation confirms that the book, which is proposed at the beginning of this article, also has the ideological connotation of showing the contemporary era in addition to the history department. [23]
He Dongruyi highlighted the image of Ming Taizu, the founding emperor, who could become an example for the emperor of the dynasty, which made the Four Laws unique and different from similar private history works of the dynasty. In this regard, Chen Jian's (1497-1567) initially written and Shen Guoyuan's "Huangming Congxin" can be referred to. [24] Among the many achievements of the late Ming Dynasty's private revision of the history of this dynasty, the "Congxin Record" has an important position of being "pushed as an allusion to the power and public opinion of this dynasty". [25] Chen Jianchu's motivation came from the system of the dynasty and the political treatises of the ministers, "taking what they have the resources to govern, and can be used as a learner", recording the history of Hongwu's founding of the country and starting a nation in the "Records of Qiyun", and the "Tongji" Ji Yongle to the Zhengde Eight Dynasties holding the success of the two, in order to highlight the "prosperity of the ancestors". [26] The book was included in the analysis of this article, in addition to its purpose of compiling the history of the examination of letters, but also because the motivation of Shen Guoyuan's continuation was completely different from that of He Dongru's compilation of the Four Laws, and the two books had value for reference.
According to Shen Guoyuan, after Chen Jian compiled the "Huangming Tongji", the "Charter Record", "Wu Xue Compilation", "Huangming Dazheng Ji" and other books "When the Holy Ming Dynasty was not secreted, a hundred families competed to win", that is, they all demonstrated the achievements of the prosperous government of this dynasty, but "the temple praised good governance, showed in the eyes and ears of the people, but there was no book, and there was no way to comfort the people of Hai Nei to praise and remember", so after Chen Jian, in recognition of the good governance of Emperor Ming Shenzong Wanli, he continued the "CongxinLu". [27] This meaning is more clearly explained in Shen's "Quotations from the Letter". He first said that Emperor Taizugao "had to be unified and prepared for faron" and was a Ming Emperor who "crossed the ages", and the reason why this book was compiled was that "the fool had a unique sense of the prosperity of the Wanli Calendar, and felt that it was difficult to propose." Fu Lan is safe and knows the source quietly, Ye Ding knows the root ning, and the effect of today's treatment, and the reason why the temple is subliminal and silent in the middle, Mu Hu is deep and far away. At that time, the courtiers were worried about the grandeur of the ceremony... Emperor Gai I Shenzong was wise and wise and sensitive and cultivated with deep tranquility, judged by the super and came out with generosity, learned deeply and lived in concentration, the great virtue of Maigu, and the great strategy of shaking the world. ...... Therefore, the heavenly family rests, and the years are many, and the one who enjoys the prosperity of the ruler has forty years and eight years. The Great Virtue Saint and the Great Blessing Saint are both accepted, and the Young Heavenly Son and the Taiping Heavenly Son are called each other, and Yu Dusheng is prosperous. To rule in the middle of the ancestors, to gong bai shi yu yu xiu. Foolish life is fortunate to coincide with the prosperity, the emperor is benevolent, unable to carry forward the great politics, talking to those who have seen and heard the truth, the hand is a collection, and the honorific is known: from the letter to the cloud. [28] With this clear motive for compilation, Shen Guoyuan recorded three types of historical materials: "[1] Edicts and edicts and other items, all are heavenly words, language dictionaries, and words, how dare they praise a word." I follow the sentences of this article and read it so that I can learn to recite it later. [2] The famous sages played the articles, sprinkled with foreign words, and repeated the passages, and the reader repeatedly started, and now slightly marked the circle reading, knowingly revealing the meaning of the meaning, so that people can open the volume and get it, but also help the reader to be one of the shortcuts. [3] Whoever benefits the economy of the backfield, take all excerpts, or proposed topics, or citations, and the exhibition of books is indeed accurate. [29] Shen Guoyuan's text was written in the autumn of the forty-eighth year of the Wanli Calendar (1620), slightly later than He Dongru's compilation of the Four Laws.
Although the Records of the Emperor Ming from the Letter was not written by one person, the contribution of the compilers is very clearly marked in the withdrawal: volumes 1 to 27 contain the 12th year of the Yuan Shun Emperor to the 16th year of Ming Zhengde, which is "Dongguan Chen Jianji, Xiushui Shen Guoyuan Ding"; volumes 28 to 33 contain the sixth year of Jiajing Yuan to Longqing, which is "Xiushui Shen Guoyuan Ding"; volumes 34 to 40 contain Wanli Yuan to 48 years, which is "Xiushui Shen Guoyuan Shu". Judging from the overall appearance of the whole book that collects the results of the two men, the "Letters of the Emperor Ming" has the consistent purpose of commending the holy government of this dynasty; the book's record of the history of the Hongwu Dynasty is also a statement that was corrected by Guoyuan and accepted for him. Let's take a look at the difference between the book's record of the history of Ming Taizu and the Four Laws of the Emperor.
First, look at the "Four Laws" recorded that Zhu Yuanzhang promulgated the "Ancestral Precepts", and emphasized its importance, asking future monarchs to abide by the ancestral family law. This incident occurred in September of the twenty-eighth year of Hongwu, when Ming Taizu promulgated the "Ancestral Precepts" to the Internal and External Wenwu Divisions, and immediately issued an edict to the Ministry of Rites, saying:
Since the establishment of the legal system in ancient countries, all of them have been appointed kings from the beginning, and future generations will only abide by them (according to the Ming Taizu Records, there is no "zhi" here. The law is safe for the world. The king of gai entrepreneurship starts from the side, prepares for the hardships of the world, knows the good and evil of human feelings, and fears that the king of the future generations will grow up in the deep palace, and he is not familiar with the world. The newcomers of the mountains and forests, self-respecting and self-respecting, to the courtiers of traitors, who are wise in their power, who cannot be detected and trusted, who change the ancestral law, in order to destroy the country and harm the world, so they ponder day and night, and after the legislation is hanging, they will always be a classic that will not be published, such as Han Gaozu's punishment of the White Horse League: "Those who are not of the Liu clan are not kings." "In the future, Zhu Lü used things and changed his methods as much as possible, so that the country was in chaos, and Liu Clan died several times, which can be a person with deep precepts." When Emperor Lai was ordered to cut off the crowd and mix up the day. Since he ascended to the throne, he has been anxious to think about it, set up a legislative system, and reformed the evil government of Hu Yuan, and as for enlightening future generations, it has been restored to the "Ancestral Precepts" and established as a family law, so that future generations can abide by it. The Erli Ministry promulgated the "Precepts" to all the masters of the world, so that the meaning of the legislation of the Zhiyuan legislation will always be observed. Those who dare to change the ancestral law in later generations will have no forgiveness for the theory of adultery. [30]
This article is a complete copy of the Records of Ming Taizu,[31] which is the only event recorded in the Four Great Laws during the month. This edict is not found in the Book of Slaves. In the "Records of The Letters" at the end of the month, a total of 5 events are recorded: 1. The King of Yan entered the Yongqing Zuo wei Longmen East Jiahe one stem and three spikes two and two spikes six books, zhu Yuanzhang wrote "Jiahe Poems" to give them. 2. The Kingdom of Migration is in Yunnan. 3. Re-establish the official positions of Shanggong, Shangyi, Shangfu, Shangshi, Shangyu, Shanggong, and Gongzhengji. 4. The edict exempts taiping, Yingtian and other five government grains. 5. The next edict is to supply liaodong military uniforms with shandong clothing department, and the people go to Shanxi and Beiping to receive official autumn grain. [32] It is clear that the general principles of the compilation of historical works on the state system are selected.
The "Records of The Letters" recorded under the leap September article of that year that the "Ancestral Training of the Emperor Ming" was completed and promulgated by Zhu Yuanzhang. However, this preface was written by the Hongwu Emperor as early as the compilation of the Records of the Ancestral Teachings in May of the sixth year of Hongwu, and the Records of The Letters also explained this in small characters and double lines, but it was still recorded in the early order of this month, and zhu Yuanzhang's edict issued by the Ministry of Ceremonies in the previous month was not recorded. Judging from the purpose of studying history by examining faith and seeking truth, this kind of treatment is not perfect.
Moreover, the events recorded in the Records of the Letters that occurred when the Emperor Ming Ancestral Precepts were promulgated in the leap month of That Year were not all due to the importance of the Ancestral Precepts themselves. Tan Qian (1594-1657) not only recorded the promulgation of the "Ancestral Precepts" by Emperor Ming Taizu in September of that year, but also truthfully recorded the relationship between the promulgation of the "Imperial Ming Ancestral Training" in Leap September and the appropriate reduction of the King of the Domain, Lu Mi: "Re-establish the "Imperial Ming Ancestral Training" and summon the kings to give it. The edict is that there are many descendants, the meaning of subtracting Lu, Jin, Yan, Chu, Shu, and Xiang give ShiLu Wanshi, Qin Wangyou, and Zhou Wang did not give, Yu Qianshi or five hundred stones, the kingdom of Weizhi, or the borderlands are desolate. ”[33]
From this point of view, He Dongru took the edict that Ming Taizu gave to the Ministry of Rites when he promulgated the "Ancestral Precepts", which more powerfully shows that the purpose of his compilation of the "Four Great Laws" is clearly to affirm the ancestral family law. Under this article of the "Records of The Letters", the first chapter of the "Ancestral Training" and the chapter on the indispensable use of soldiers must not be raised for no reason, followed by a comment by Chen Jian: "Looking at these two chapters, see the prudence of my holy ancestors in military punishment, the slightness of governing the inside and the outside, see the way of plotting Yan Wings, and see the special practice of entrepreneurship and shoucheng." alack! Yikes! [34] The praise in his rhetoric for Hongwu's politics in many aspects, such as military punishment, governance, and the demonstration of the law, shows that his original intention in compiling the book was to preserve the history of letters, which contrasted with He Dongru's original intention in compiling the Four Laws, which had a deep meaning in addition to the history.
He Dongru selected and compiled historical events, in addition to having a clear purpose and clear thinking, he attached great importance to the hongwu Emperor's edicts, edicts, edicts, and orders, and these texts constituted the main content of the "Four Laws of the Emperor and Ancestors". In Volume 3 of the "Governing Law" section, the Four Great Laws record a letter of request for merit issued by Ming Taizu Hongwu in September of the first year, as well as an edict issued on the same day to give a pension to the families of the fallen soldiers, and an edict issued by Emperor Ming Taizu in October of that year to pacify the people's hearts and the orthodoxy of the country. The Qiuxian Edict is a transcription of the "Records of the Ming Taizu", and the same is true of the "Ming Taizu Shilu", the "Preferential Care Edict" and the Pingdingyuan Capital Edict, of which the former is 175 characters and the last one is 598 words, and in the style of the selected historical events of the "Four Great Laws", they are all long edicts. The Records of the Letters contain Ming Taizu's edict of seeking merit, but not according to the Records of Wisdom; the edict of Ming Taizu's issuance of preferential care is not included; and the edict of Pingding Yuandu is also taken in a statement. [35] The Guoyu also stated the three events or summarized the general purpose of the edict, and none of them were reproduced in full as in the Four Laws. [36]
Judging from the above analysis, the "Four Great Laws of the Emperor and Ancestors" selects the history of Hongwu, the purpose and purpose are clear, and the events recorded are also based on the principle of preferring the words of the king, including Zhu Yuanzhang's edicts; however, this is not a common phenomenon in the trend of private writing of the history of the late Ming Dynasty, but the special contributing factors of He Dongru's personal experience and political background at that time. In this regard, neither the editor nor the author of the preface of the book has made it clear, and the following analysis is to delve into the factors of the era in which the book was written from these two perspectives.
III. The political background of He Dongru's compilation of the Four Laws of the Emperor and Ancestors
He Dongru claimed to be a hereditary resident in Nanjing, and was originally a military member of Wuxi County, the capital of Changzhou. On top of Dong Ru, Zu (He Rujian, Jiajing Thirty-two Years Of Jinshi), Father (He Zhanzhi, Wanli Seventeenth Year Jinshi), and Uncle (He Chunzhi, Wanli Eleventh Year Jinshi) all had the title of Jinshi,[37] but his evaluation at that time and in later generations was not high, and the Qing Revision "History of Ming" said that he was "sharp and talented", mainly referring to the fact that he recruited soldiers at the stage of serving in the military department during the Apocalypse period but had no effect. [38] When Dong Ru was alive, his learning was not obvious, and his "Nanyin Garden Manuscript" and "Shangyin Wandering East Grass" [39] do not exist today. Song Jie, who was a "brother of the Tong family", said that he was studying "Zong Cheng Zhu and studying the National Constitution"[40], which was an after-the-fact evaluation of the fields involved in his works, and it was broad and lacked practical help to understand his academic Zong Shang. His fame came from his time as an official in Xiangyang Province,[41] when he fought against the tax inspector sent by the Wanli Emperor and was imprisoned for it. The compilation of the "Four Great Laws of the Emperor and Ancestors" also takes this incident as the background and impetus, just as he said when reviewing this experience, there are two missing gains: "The misfortune of personnel affairs, the poverty of the destiny of heaven." However, although this battle is extremely bitter, there is also bliss. Examining the relics of the sages, Fang Zhi knew the general idea of being a man, the emperor made a book, and Fang knew the actual government of the officials. [42] The latter is reflected in the compilation of the Four Great Laws of the Emperor. However, for This experience of He Dongru, his biography in the History of Ming is vaguely unknown. Therefore, in order to understand the causes of the four major laws, it is necessary to first understand the story of He Dongru's struggle with the tax inspector Chen Feng in Huguang, so as to explore the influence of his thinking.
1. The incident caused by the tax envoy Chen Feng
Emperor Myeongshin's appointment of envoys to open mines for profit was a bad act that was repeatedly criticized by later historians and was considered to be an important contributor to the ming dynasty. The Qing court's review and determination of this matter was: "In the twenty-fourth year of Emperor Shenzong, the military government qianhu Zhongchun asked for mining assistance, so he ordered one of the Jinyi officials of the household department to mine with Zhongchun. To the matter of Cheng Shaoyan Jiajingzhong mining, the cost of more than 30,000 gold, the ore silver of 28,500, the gain is not worth the loss, because of his dismissal. Yang Yingwen continued to say it. Neither. From being a humble and redundant official, down to the city well, rising to the stakes. And the people did not care about their lives, and they did not care about their lives, and they did not have to live in the thirty-third year. He was recruited by the military and sent again and again. The treasury was not replenished, the anointing fat had been exhausted, and the death of the Ming Chamber was decided. ”[43]
He Dongru, who was then the governor of Xiangyang Prefecture, rebelled against the tax inspectors to loot local interests, mainly against Chen Feng, who was ordered to collect the Jingzhoudian tax in February of the 27th year of the Wanli Calendar. Chen Fengyuan was appointed as the imperial horse supervisor, and after serving in Jingzhou, he "concurrently led several envoys and acted arbitrarily", which triggered many popular uprisings. Local merchants took advantage of Chen Feng's arrival in Jingzhou from Wuchang and "gathered thousands of people to make noise and throw tiles and stones to strike at them." [44] In response to this, Chen Feng took advantage of the smooth petition channel with the Wanli Emperor to obstruct the taxation of local officials as the target of rebuke to the emperor, so that He Dongru's predecessor Hua Yu was arrested, huangzhou experienced Che Renzhong, Xiangyang prefect Li Shanggeng, and others were punished. [45]
The contradiction between He and Chen was directly related to Chen Feng's raiding of the localities, causing the people's dissatisfaction and violent resistance, and this matter had alarmed the imperial court, and the first assistant Shen had always done evil things for Chen Feng, and had repeatedly asked the Wanli Emperor to withdraw the tax envoys, but the emperor ignored it, and Chen Feng was able to do as he pleased. Shen considered the dissatisfaction of the local people with local security, which referred to Huguang and local security to the rebellion of Yang Yinglong in Bozhou, Sichuan at that time. In his unveiling on July 29, 27 of the Wanli Calendar, he elaborated on the harm in this article: "Chief Yang is between Huguang, Sichuan, and Gui, and the troubles in his heart are rampant, then there is no River and No Gui; no River, no Gui, that is, no Yunnan, this matter, the relationship between the three provinces is the survival of the three provinces." If the three provinces are lost, shaanxi, Henan, and Huguang in the interior will all be used as borders, and the defense will be in danger. ”[46]
Also for the sake of regional security and local interests, Shen has also previously pushed the official Hua Yu in the Capital of Jingzhou in Huguang, experienced Che Renzhong being impeached by Chen Fengzhong, and was punished after being rescued, but it also failed to work. [47] When He Dongru arrived as an official in Xiangyang Province, Chen Feng's misdeeds were already very serious. However, as a subordinate official, his rank and influence were not enough to compete with Chen Feng, and Dongru first stood at the forefront of the struggle in the incident of rebelling against Chen Feng's evil huguang, after Huguang's affair Feng Yingjing (1555-1606) was reprimanded and demoted by the Wanli Emperor. Subsequently, the two were regarded as the same as one, and at the same time, they were reprimanded by the emperor and asked for help by Chinese and foreign ministers.
Chronologically combing through the events dates back to February of the 28th year of the Wanli Calendar, when Feng Yingjing was promoted from a military officer, Wailang, to Huguang to reorganize the Wuchang army,[48] at that time Chen Feng had been in Charge of Huguang for a year, and his bad deeds had already caused many local popular uprisings, just as Shen had always said in the inscription on the same month that Chen Feng had impeached Chen Feng: "Chen Feng entered Chu, and wuchang changed, followed by Hankou, then Huangzhou, then Xiangyang's Guanghua County, and then Qingshan Town, Yangluo Town, Wuchang County, Xiantao Town, baoqing, and De'an, and Xiangtan, There have been ten changes in the river town, and several have become great chaos. Now that the localities have been requisitioned by the orders of the title, if they are shaken, the sin of radical change is not wrong, and the people's feelings have changed in a terrible way, and the situation has changed repeatedly; since they have changed repeatedly and they are still poor and chaotic, and if they are deeply supervised, the people's interests will become more and more urgent. But the age is decreasing day by day, but the fear of great provocations is inexplicable. The Chu people are easy to move, the Chudi lake and mountains are vast, the sentinel gathering is easy to hide and difficult to search, the situation is to recruit and spread the army, the family is more endowed, and the army is added everywhere, and the re-coercion is suitable for driving the ears of thieves. I implore the Emperor to reap the hearts of the people. [49] The failure of the Emperor to approve this is evident that he did not take the viciousness of Chen Feng as described by the auxiliary minister as a crime against the locality.
At the same time, many of Chen Feng's requests for impeachment also had no practical effect because the Wanli Emperor ignored them. [50] However, Chen Feng's attacks on local officials were complemented by actual punishment measures. Feng Yingjing was the first magistrate that Chen Feng dealt with, and on February 20, 29 of the Wanli Calendar, Chen Feng "played the role of Feng Yingjing in violation of the ming will, obstructed taxes, and begged for an investigation and punishment", and the Wanli Emperor replied: "Feng Yingjing resisted the obstruction and insulted the Envoys, and should have been relieved of his inquiries, demoted to miscellaneous posts, adjusted the border to use, and was not allowed to be promoted in a vague way." ”[51]
Feng Yingjing was demoted because of Chen Fengshang's neglect, which caused dissatisfaction among the people of Wuchang, according to the then Huguang Inspector Zhi Keda: "On the day Feng Yingjing went to office, the people gathered to shout and want to expel Chen Feng. Feng Naisheng Chen Bingwei, flaunting the city, cutting li tingwang and other two people, broke into the Chu mansion, ordered the staff to follow more than three hundred people to lead the army to chase, killed several people, the number of wounded is innumerable, and the book is the solution. The people's grievances were deepening, and they also voluntarily begged, that is, they did not report back, Ying Jing was arrested, and in the name of The Great Book Ying Jing, he listed his crimes, hung in the Tongqu, the crowd gathered to kill Feng, Feng fled to the Chu Mansion, did not come out for more than a month, and also entrusted Geng Wendeng and six other people to the river. [52] The inability of Chen Feng to be caused by the large restriction of the tax was an important cause of the wuchang people's rebellion, so Shen consistently said: "The Gaichu people complain about the support of the ministers. From the beginning of the change, there were those who sat on the door of the courtyard and cursed, and set fire to the door. Because according to the minister (according to the huguang patrol according to Wang Lixian) out of the patrol, Fu Chen blindly followed, all could not help but participate in the rampage, so the people insulted to this point, then the local officials did not care about it. He proposed that Zhi Ke return to his hometown and live idly by another minister. [53]
The development of the situation is towards a more serious and chaotic situation, not only is the Wuchang area not calm, but even "the Chinese and Korean envoys [also] dare not enter the country to investigate and investigate for two months." This was a comment made by Toko to Nakata Daiyoshi in his request to rescue Feng Yingjing on February 28, 29 of the Wanli Calendar, and his recitation was ignored by the Wanli Emperor, and Chen Feng did not get any disposal. [54]
On the contrary, the Wanli Emperor rebuked Tian Dayi, Li Yitang, and others who rescued Feng Yingjing, believing that they had saved Feng and barked at the imperial court, so Feng Yingjing was dismissed from his post and never allowed to be used. [55] Encouraged by the attitude of the Wanli Emperor, Chen Feng expanded the scope of the attack, and in the name of "Chu Chen's friends and subordinates plotting to check the money and grain", chen Feng asked the Chu officials to be strictly investigated, and it was at this time that He Dongru was put forward with heavy responsibility. At the same time as He Dongru, he was punished, as well as Wang Zhihan and Tongjue Residences in Zhixian County, Zaoyang County, who were dismissed from their posts and were not allowed to be used in obscurity; DongRu was "dressed in brocade and guarded by the official flag and twisted to Beijing at night." [56] Subsequently, Feng Yingjing, who had already been deposed, was chased and detained in Beijing after Dongru and others were transferred to Beijing because of the assistance of Tian Dayi and Li Yitang. [57]
Chen Feng was able to resist impeachment inside and outside the imperial court, and he was able to gain the support of the Wanli Emperor to strike at his opponents, mainly because he did have the taxation results and a considerable amount of money that could satisfy the Wanli Emperor. In the same month that Chen Feng played the impeachment of He Dongru and others, Chen Feng "entered the gold and silver treasury of 110 catties of gold and silver sand, 1225 gold coins, 3,000 ore silver, more than 20 crystals, excavated 1,133 copper coins, 125 taels of public expenses, and 152 silver of redemption." ”[58]
Chen Feng's evil deeds in Huguang finally aroused the dissatisfaction of the Wanli Emperor, and the fundamental reason was that he was unable to truthfully hand over the money and grain he had expropriated in full. In April of the 29th year of the Wanli Dynasty, Li Dao, the tax inspector of Jiangxi, reported to the Wanli Emperor that Chen Feng had levied three times the actual levy of money and grain but had not doubled it, which had shaken the fundamental trust and dependence of the Ming Shen Sect on Chen Feng. So Wanli decreed: "Chen Fengzheng solves more and less, re-levies on land and water, plugs the merchants, deceives the national lessons, and is abominable... Chen Feng was sent back to Beijing for punishment according to the official's dispatch. ”[59]
However, Chen Feng's recall to Beijing did not reverse the dangerous situation in which He Dongru and others discussed in this article were in.
2. Shoufu Shen's consistent mediation, rescue and related political theories
During he Dongru's reproach and imprisonment, Shen always paid special attention to this official, and successively went to the rescue of Dongru to get out of prison. Shen was always the examiner of he Dongru's examination in that year,[60] so Dongru was called a master. [61] Two months after Chen Feng was recalled to Beijing to deal with his crimes, Shen always took advantage of the opportunity of the people of Xiangyang to save He Dongru and "mourn and control Que Xia" and offered to grant him a special amnesty. [62] The Myōjin Sect ignored this request. Two days later, Shen Consistently went to the "Re-Unveiling" and earnestly explained the reason why he had rescued He Dongru several times: "In the former ministers who were arrested many times, the ministers did not try to make such a fixed request, and now He Dongru pushed the ears of the officials, and the ministers prayed for it, and the country's security and crisis were not allowed to be issued, and there were those who did not tolerate themselves, and it was very easy to forgive a small minister, but it could stabilize the world, and its effect was very great, and it was hoped that it would be more than enough." [63] On the 21st of the same month, Shen Consistently published "Saving He Dongru and Feng Yingjing", but also did not get results. [64] He Dongru's subsequent defense made the Wanli Emperor even more angry, and he decreed: "Since Dongru was asked according to his will, he treated the crime as a seat and listened to the punishment quietly, but he dared to make a strong argument, and he was abominable, and he should have taken it lightly, and he also sent Zhen Fusi Haosheng to ask questions truthfully, and he was not allowed to be suspicious and sell the law." [65] "Good life really asked" was the emperor's indication to ZhenfuSi to severely punish Dongru. It was not until the Changling Disaster in June of the 32nd year of the Wanli Calendar that He Dongru and other detainees were released under Shen's repeated requests, and Feng Yingjing and Di Zhai were also released. [66]
In the process of Chen Feng being sent to Huguang and He Dongru to be punished, Shen's consistent solidarity from time to time played a role that could not be underestimated, and it can be said that he was the direct contributor to the release of He Dongru and others. Although there is no direct evidence that Shen and He have a closer relationship in their ideological or deeper personal interactions beyond the relationship between the master and the protégé, Shen's political remarks are, as a rule, regarded as a model of words and deeds with important exemplary value. With such an understanding, and looking at Shen's consistent three texts, we will have a more practical and concrete understanding of he Dongru's motivation for compiling the Four Great Laws.
Shen Shi has three political treatises on the ancestral system from the perspective of the ancestral family law, especially the norms for the founding of the Hongwu Dynasty, which are also submitted after writing, which believe that the emperor's mining and tax collection everywhere is not in line with the ancestral family law, and the envoys sent to the army do not conform to the governing policy of the Shoucheng King, and even more contrary to the Hongwu custom. This is ideologically consistent with the thinking of the Four Great Laws. The first of them, "The Theory of Shoucheng", was written in the thirty-first year of the Wanli Calendar after He Dongru was arrested and before his release, and Shen always explained that the dynasty had been established for more than two hundred years, in addition to Emperor Taizugao's efforts to recreate the district Xia, he also relied on the succession of the saints, and then took care of it first. However, the Wanli Emperor still had no place to arrest Yao Shun, and it was this mining tax matter. The analysis after that unfolded from three angles: from the perspective of the people's livelihood: "It is called reaping the benefits of nature, and the real strong search is for the small people; it is called the suffering of the Minjia faction, and the real horizontal plagiarism is also forbidden by the law." And the greed of self-indulgence is also condemned by the law firm. [67] From the perspective of the ancestral system, it is said: "In the past two hundred years, the ancestors have saved only two million yuan in the old treasury of Taicang. Now that the inner treasure has accumulated, multiplied this number, will not cross the ancestors, for the ancients is a strange thing, and there is no need to seek benefits! [68] Then, from the perspective of the emperor's demonstration of the Law of the descendants of the future generations, he said: "The accumulation of more is not enough for the descendants of the law, but it is enough for the descendants to accumulate." The second part, "On the Dispatch of Envoys," is a continuation of the previous part's specific issue from the perspective of the harm caused by the establishment of taxation. Compared with the ancestral system, Shen has always emphasized: "The ancestors did not try to make it into the valley of money, but they are mainly private, and the authoritarian power is heavy, and impeachment cannot be carried out, and the inspection must not be added, so it is not used." Compared with the tax envoys sent by the current dynasty, "all of them have become traitors by single-handedness, partial faith to cause chaos, holding the royal seal, and mouthing the Heavenly Constitution..." All that is pointed out is a move to cause chaos by usurping the ancestral system. [69] The third part of the Treatise on Expediency is heavier in its exhortation, using the word "expediency", which appears frequently in the Holy Will, saying: "Under every will [the Emperor], there must be expediency." Those who are expedient, knowing that they are inappropriate and cannot be done, talk about it. [70] He further commented that the Wanli Emperor's remark was also a manifestation of his "unease", implying that things still had a turnaround, and that there was still something to be expected from the specific reversal.
The three texts are a coherent and rigorous whole, and the analysis is thorough, the quotation of the ancestral family law and the canon of the beginning of the country is clear, and the disaster of Liu Jin between Zhengde and Zhengde is also straightforward and thorough. Although there is no definite record of Shen's three theories as proof that they have produced practical persuasion effects, the potential influence exerted as a public opinion guide on those closely related to this matter cannot be underestimated.
3. The Wanli Emperor's "expedient" move
The above mentioned Shen consistently grasped the word "expediency" used in the Wanli Emperor's holy will, and made a large article, which implied that the lack of confidence in the attitude of such emperors was a breakthrough that could be used to reverse the situation and improve the maladministration. In fact, the Wanli Emperor did have a slight gesture. It was two years before Shen Shi made the above three theses, that is, the month after the Wanli Emperor ordered He Dongru to be twisted to Beijing, and feng Yingjing, Wang Zhihan, and Di Zhai were twisted to Beijing for questioning, and Emperor Mingshenzong issued such a policy test to the Chinese style of the Ceremonial Department of that year, reiterating the old question of the counselors consulted by Emperor Shizong as a ruler of the way of the king in the early years, hoping that his subordinates would submit their views on the ancestral family law. Now select its core part, as follows: "Hong Wei my emperor Shizong Su Emperor, tried Xuan Strategist, personally gave the system of questions, there is a saying: 'Since the three generations of the first of the Shuo Si, until the end of the Song Dynasty, although there have been many generations in the middle, there are also lengths and lengths in the calendar years of his kings, so why should they all be from him as a king?'" It is also said: "All are based on the first king Deze, in the hearts of the people, and then on the king of the heirs, and those who can hold the path of fulfillment are also." 'The Hadith of Huanghuang, translated by The Emperor of the Dawn of time. After deriving such a topic, the Wanli Emperor then expressed his attitude of respecting the deeds of his ancestors, saying: "The Huanghuang Hadith is translated by Gong Shi. The ancestors of our country have opened up the merits of the foundation and merged with the heavens and the earth; the ancestors have been rebuilt and my descendants have been rebuilt; and the saints have been inherited. The mandate of heaven is self-sufficient, the dream is worried, and it is not advisable to think about it from afar, and it is not appropriate to ignore it. Then he asked the question: "[The Emperor's Ancestor] took the fullness of the emperor as a conscientious, self-conscious, humble and ignorant, jingxing, honesty and deeds, and can be few, so it is not more important, that is, the person who raises the emperor's ancestor's qing question, the qing qing erdoshi, who is careful to chen, will choose the good and follow, with the only to inherit the heavens, Hugh Qinya does not omitted." ”[71]
Although there was a two-year gap between Wanli's policy and Shen's consistent writing of the above three theories, after all, they were all in the debate over the political events caused by Chen Feng, that is, the stage of the game between the monarchs and courtiers on how to deal with the arrest of He Dongru, Feng Yingjing, Di Zhao, and others. The political theory of the imperial court has different concerns such as echoing back and forth, explicitly speaking directly and using the meaning of words, and using potential hints, which cannot be explicitly and definitely understood in the tacit behavior of the people of the time. Looking through the collection of essays of Xu Wei in this Chinese style, there are some political essays in the middle: "The king takes the world as his home", "The king will live and then be benevolent", "The saint is not stuck in things but can move with the world", "The next is simple, the imperial crowd is wide", you can understand this kind of inexhaustible and explicit morale. [72]
4. He Dongru has always respected the Hongwu ancestral system
From the perspective of political events and personnel relations that occurred in the late Wanli Dynasty, the above explores the various explicit or implicit contributing factors of He Dongru's compilation of the Four Laws of the Emperor and Ancestors, but from The perspective of He Dongru himself, the closest relationship is his personal ideological consistent respect for the Hongwu ancestral system. In analyzing this problem, we must broaden our vision to the whole of He Dongru's political activities in order to have a comprehensive and accurate grasp of his political thought.
When He Dongru reads books on weekdays, he attaches great importance to political books and regards such books as the main content of reading. He once said to himself: "On a certain day and night, only the Records of Taizu and the Confucian quotations, as well as the famous public affairs books, are intended to collect the surplus and compensate for the long-cherished plan of the other day." [73] The "satisfaction of dreams" mentioned here can be regarded as a utilitarian scheme, and it can also be said that he is realistic and uses the world's selected reading vision. The special mention of the "Records of Taizu Shilu" is a reading experience that can be compared with the compilation of the "Four Great Laws". Related to this, the master-disciple relationship between He Dongru and Feng Yingjing can also echo his interest in reading. Dong Ru's academic pursuit of Ying Jing began when the two were in prison together. He Dongru recalled this experience after his release from prison and said: "Since I went to prison,...... Poetry and wine for self-amusement. After three months of reading, Teacher Feng came in and saw that what was discussed was nothing more than a scholar, and he admired it a little. Seven more months later, I began to regret what I had done in my life,...... So he performed the disciple ceremony and asked for advice in the north. [74] Feng Yingjing also had high hopes for He Dongru, and his perception as a student was: "Since he was imprisoned, Teacher Feng Mugang has used the art of war and Wencheng's career to coincide. [75] In the scholarship discussed by Feng and He, the issue of ancestral system should be an important aspect, and in He Dongru's letter to a friend, he quoted Feng Shi's comment on the three major wrongs in current politics, one of which was about the ancestral system: "All the saints of Taizu created the legal system, a large "Zhou Guan", which is enough to be with Tang Yu Bilong, and the later generations are narrow and discarded. ”[76]
In addition to honoring the ancestral system in his speech, He Dongru paid attention to and handled daily political affairs, and also used it as a basis for current affairs or improving the status quo, which was quoted in many places. [77] Such examples are most common in He Dongru's return to the chongzhen dynasty as an official, that is, after the compilation of the Four Laws. Take, for example, the "Great Existence" written by Dong Ru in the sixth year of Chongzhen (1633). This recital was based on a sacred edict on school affairs issued by the Chongzhen Emperor in February of that year, which included the contents of primary schools, the study of social science, and the cultivation of duanmeng, and Dongru praised this as the correct measure to "restore the good law and good intentions of Emperor Taizu Gao" and not to let the three generations of Tang Yu have a good policy. He then lamented that there were still people involved who did not observe the preliminary rules of the country but were obsessed with the bad habits of the recent times, and petitioned the emperor: "The ancient emperor's rule is all in Taizu's "Book of The Emperor's Ming Dynasty", And Ban Ban can be examined, and the first thing to ask the emperor will be his god, not to lose his old; to teach his will, not to mud his traces." If so, the world has been greatly ruled. Then he listed five items that needed to be rectified, namely Kogong, (Lixian) Librarian, Tun Zheng, Salt Law, and Qian Law. The articles first cite the old production of the Hongwu Dynasty as the basis for the argument, then mention the shortcomings that existed at that time, and then envisage ways to improve it; then, he relayed: "The above five paragraphs, according to the emperor's recent instructions, follow the old chapter of Taizu, and in the meantime, the non-subjects are also conjectured." In the end, Dong Ru also put forward two urgent ends of the urgent task of saving the time that must not be delayed: selecting generals to train troops and selecting and employing people. The Chen theories and shen theories of this text are closely related to the issues related to the ancestral system of the Hongwu Dynasty, and the perspective of comparison and care runs through the whole process, and the attitude of appreciating the ancestral system and criticizing the current dynasty is also very clear.
To be fair, He Dongru regarded the political viewpoint presented by the new view as not necessarily having the function of saving the time and good strategy, and looking at his life experience, it was nothing more than the appropriate evaluation of the above-mentioned "sharp and talented", but in the situation of the decline of state affairs in the late Wanli period, he exalted the situation of civil rule after the Hongwu Dynasty was established, especially highlighting the ideal political situation at that time with a thorough system and a suitable relationship between the monarch and the subject, and writing history to save the malpractice in order to pass the world, which not only reflected the aspect of the traditional scholars and doctors who learned and practiced each other and took care of each other, and the study and government took care of each other. At the same time, it also implies that their move is really out of the dilemma of current politics and the inability to reverse the other side.
IV. Conclusion
As stated at the beginning of this article, the Four Great Laws of the Emperor's Ancestors are not bestsellers, and it is rarely used by ordinary scholars; moreover, because its compiler, He Dongru, is not of high rank and lacks a smooth and reasonable channel to present this result to the imperial review, its ideal reader, the Wanli Emperor, is likely to have no idea that this book existed. However, the above analysis shows how He Dongru, as a low-ranking official living in the late Wanli Dynasty, developed from resisting the tax envoys sent by the imperial court to responding to and expressing ideas by compiling history books. Moreover, the geographical origins of the contributors and the prefacers are close to each other, and the response behavior is both regional and collective.
Anger and injustice in politics, coupled with worries about state affairs and nostalgia for the current situation, were the direct reasons that prompted He Dongru to move to compile a book, and his perspective on salvation was to find references from the ancestral system that could correct the mistakes in reality and restore the "ideal" Hongwu politics; the breakthrough point for solving the problem was the current monarch; the primary concern was whether the monarch's mental method was correct and whether the rule of law was the body of the ancestral system. As a result of the reaction to specific events, He Dongru selected Zhu Yuanzhang's edicts, edicts, edicts, and edicts to compile books; as to whether the image of the Hongwu Emperor in the process of founding and governing the country was complete, and whether there was any bias in the historical events selected, it was no longer the primary consideration of Dongru's compilation of the book. As far as Ho's status as a scholar is concerned, the intention of caring for the politics of the dynasty goes beyond his consideration of the record, that is, the attention to politics has exceeded the attention to academics or other factors that may affect the appearance and quality of the book, and the turbulent society and how to reverse the absurd policies of the scholars are the primary concerns of him.
From a longer period of time, the "Four Laws of the Emperor and Ancestors" failed to arouse the interest of the people of the time, revealing that after the Ming Empire lasted for two hundred years, although the state system continued, the exemplary, binding force and attractiveness of the ancestral system had been reduced, and the scope and utility that could be integrated and applied to the dynasty were gradually weakened. Only when politicians and doctors want to use it as a cushion for advice or a buffer to satirize current politics, they are expected to play a role. The Wanli Emperor went around digging mines and sending tax envoys to collect taxes to collect localities, which was an illegal act of destroying the system in the eyes of large and small ministers, but the results of He Dongru's efforts to solve the problem were not ideal, which shows that the efforts of the courtiers in the late Ming Dynasty to find a new force to promote the elimination of maladministration from the politics of the early Ming Dynasty did not have enough space and possibilities to put into practice.
[1] The Siku Quanshu Bibliography Series records that the book is an engraving of the forty-second year of the Wanli Calendar (Jiayin, 1614); the Taiwan Student Book Company photocopied this book, which also holds the theory, but in the premise of the book, it is clear that it is the "Original Edition of the Ho Clan of Jiangdong" published in the same year. This statement is not accurate. The fourth preface to the book, xiong Shangwen, who called himself "Brother of Fengcheng", wrote in the forty-third year of the Wanli Calendar (乙卯, 1615), which is based on the Siku Quanshu Bibliography Series and the Chinese Historiography Series, or is a book that was published in the forty-third year of the Wanli Calendar, or was first published in the forty-second year of the Wanli Calendar and then submitted for revision. This book was first written forty years before the Wanli Calendar, because another foreword to the book, Pan Kongbi, said: "In the autumn of the forty years of the Wanli Calendar, Mr. Gurudwara was revised by his genus. See Pan Kongbi: "The Four Great Laws of the Emperor", "The Four Laws of the Emperor", "The Four Laws of the Emperor", "The Four Libraries of the Complete Books", History Department, vol. 51, according to the Peking University Library Collection of the Ming Wanli Forty-two Year Inscribed Edition, Jinan: Qilu Book Society, 1996), vol. 1, p. 442. See also Liu Zhaoyou, ed., Chinese Historiography Series, Vol. 3, According to the National Central Library Collection, Taipei: Student Bookstore, 1986.
[2] For a study of the history of the late Ming Dynasty, see Qian Maowei: Chronicles of The Historiography of the Ming Dynasty (Beijing: China Federation of Literary and Art Publishing House, 2000). The Course of Ming Dynasty Historiography (Beijing: China Social Sciences Academic Press, 2003). Yang Yanqiu: A Study of Ming Dynasty Historiography (Beijing: People's Publishing House, 2005).
[3] History of the Ming Dynasty (Beijing: Zhonghua Bookstore, 1974), vol. 231, Liechuan No. 119, Biography of Shi Menglin, p. 6046.
[4] Shi Menglin: "The Order of the Four Great Laws of the Emperor's Ancestors", "The Four Great Laws of the Emperor's Ancestors", vol. 1, p. 435.
[5] Gu Qiyuan: "The Order of the Four Great Laws of the Emperor", "The Four Laws of the Emperor", vol. 1, p. 430.
[6] When Gu Qiyuan wrote the preface, he called himself "Zuo Chunfang Zuo Zhide, concurrently a lecturer of the Hanlin Academy, a former Nanjing Guozi supervisor, a compilation of national history, and a note on living". See Gu Qiyuan: "The Four Great Laws of the Emperor", "The Four Laws of the Emperor", vol. 1, p. 432.
[7] The circle in this region is very similar to that of the participants in the Practical Compilation of the Emperor Ming Jingshi compiled by He Dongru's teacher Feng Yingjing. The compiler of the "Practical Compilation" Is Feng Yingjing is directly subordinate to Sizhou Weiren, and the contributors are Huguang 6, 7 Zhili, 1 Guangdong, and 1 Jiangxi. The question of scholarship and politics reflected in the book is more complicated and is specially discussed. See Feng Yingjing: The Practical Compilation of the Huangming Jingshi (Siku Quanshu Bibliography Series, History Department, vol. 267, according to the Peking University Library Collection of Wanli Engravings, Jinan: Qilu Book Society, 1996), vol. 1, p. 6.
[8] Compendium of the General Bibliography of the Four Libraries (Beijing, Zhonghua Bookstore, 1965), vol. 54, History Department, Miscellaneous History Category Bibliography III, "Four Laws of the Ming Dynasty", p. 485.
[9] Pan Kongbi: "The Four Great Laws of the Emperor", "Four Laws of the Emperor", vol. 1, p. 441.
[10] Compendium of the General Contents of the Siku Quanshu, vol. 54, History Department, Miscellaneous History Category Catalogue III, "Four Great Laws of the Ming Dynasty", p. 485.
[11] Lou Sex: "Huangming Political Dignitaries Table", "Huangming Political Leaders" ("Continuation of the Four Libraries", History Department, vol. 424, according to the Nanjing Library Collection jiajing five years of Dai Jin engraving photocopy, Shanghai: Shanghai Ancient Books Publishing House, 2002), vol. 1, p. 8.
[12] The 40 categories of the "Emperor and Ming Politicians" are: Honor, Daoist Studies, Good Manners, Abstinence from Lust, Fear of Heaven, Sorrow and Poverty, Reverence for Righteousness, Heresy, Obedience to the Constitution, Heavy Storage, Li Xiaojing, Pu Renhui, Pro-Confucian, Respectful Elderly, Kaiyan Road, Happy Reform, Trial of Xingxing, Debate of The Virtuous and Evil, Public Recommendation, Prudent QuanHeng, Ming Reward and Punishment, Strict Examination Class, Xing School, Cultivation of Talents, Expression of Loyalty, Houfeng Sect, ZhengYi, Punishment of Punishment, Right Decree, Punishment of Punishment, Diligence in Government Affairs, Saving Wealth, But Contribution, Bo Levy, Lesson in Agriculture, Relief of Famine, Cultivation of Weapons, Sacrifice of Sacrifice, Sacrifice of Sacrifice, Sacrifice, keep the seal, and resist the barbarians. Lou Sex: "Huangming Politicians" Preface Table of Contents, pp. 8 -9.
[13] Gu Qiyuan: "The Order of the Four Laws of the Emperor", "The Four Laws of the Emperor", vol. 1, pp. 431-432.
[14] Luo Chaoguo: "The Four Laws of the Emperor", "The Four Laws of the Emperor", vol. 1, pp. 428, above and below.
[15] Lou Sex: "List of Huangming Politicians", "Huangming Politicians", vol. 1, pp. 7–8.
[16] Lou Sex: "Afterword to the Emperor and Ming Politicians", Huang Ming Politicians, vol. end, p. 129.
[17] See Records of the Ming Dynasty (Taipei: Institute of History and Language, Academia Sinica, 1965), vol. 339, Ding Wei, September 27, Wanli Calendar, p. 6293. The full text of Shen's consistent disclosure and the text quoted in this article are detailed in the "Jingshi Cao" ("Continuation of the Four Libraries", Volume 479, according to the Beijing Library Collection of Ming Engraving Photocopy, Shanghai: Shanghai Ancient Books Publishing House, 2002), vol. 6, pp. 286-288.
[18] Shen Zheng: "Saving the World from Disasters and Famines Revealed", "Tribute Grass", vol. 6, p. 287.
[19] He Dongru: "The Law of the Heart", The Four Great Laws of the Emperor, vol. 1, pp. 448-449. According to this, this matter is found in the Records of Ming Taizu (Taipei: Institute of History and Language of the Academia Sinica, 1965), vol. 19, to the twenty-sixth year of the 26th year of the reign of Ding Wei, p. 274.
[20] He Dongru, "Governing the Law", Four Laws, vol. 3, pp. 500-501. This is mentioned in the Records of the Ming Dynasty, vol. 19, to March 29, p. 273.
[21] Records of the Ming Dynasty, vol. 19, to March 29, Ding Wei, p. 274.
[22] He Dongru: The Four Great Laws of the Emperor and Ancestors, vol. 11, p. 752. See also Records of the Ming Dynasty, vol. 19, to February 29, pp. 263-264.
[23] This can also be understood from the omissions in the recording of historical events in the Four Laws. Volume 6 ("Zhifa") records that Hongwu was advised to discuss Hu Yu on December 16, 2016. The Record was checked, and the matter was in November of that year, not December. See Ming Taizu Shilu, vol. 158, Hongwu SixteenThy Sixteenth November The Four Great Laws of the Emperor and Ancestors, vol. 6, p. 602.
[24] There are two commonly used editions of the Letters of the Emperor ming, namely the Ming Inscription of the Peking University Library, which is included in the Series of Forbidden Books of the Four Libraries (Shibu, vol. 1), and the Ming Dynasty Inscription of the Library of East China Normal University, which is included in the Continuation of the Siku Quanshu (Shibu, vol. 355). Compared with the two, the publication of the Peking University Collection is earlier than the East China Normal University Collection. To give three examples: (1) The Peking University Tibetan Edition has the words "The Emperor's Eldest Son Goes out to Give a Lecture in the Cabinet" on the fourth day of february of the 22nd year of the Wanli Calendar, and the East China Normal University Tibetan Book does not have it; (2) on the 12th day of June of the 48th year of the Wanli Calendar, both books record the following events: "Nuer Hachi was slightly read by the scriptures, away from Liaoyang ..." Of which the four characters of "Nuer Hachi" were dug up in the East China Normal University Collection; the same day article quoted the word "slave thief" in the Wanli Emperor's holy will was also dug up in the East China Normal University Collection. (3) The Peking University Collection has more volumes than the East China Normal University Collection, Chen Jian's "Preface to the Pre-Imperial Period of the Emperor and Ming Dynasty". This article is based on the Peking University Collection.
[25] Shen Guoyuan, "General Cases from the Letter Record", Huangming Tongji, vol. 1, p. 6
[26] Chen Jian: Preface to the Pre-Ming Dynasty of the Emperor Ming Dynasty, Huang Ming Tong Ji, vol. 1, pp. 2-3.
[27] Shen Guoyuan, "General Cases from the Letter Record", Huangming Tongji, vol. 1, p. 6.
[28] Shen Guoyuan: "Quoted from the Letter", Huangming Tongji, vol. 1, pp. 3-4.
[29] Shen Guoyuan: "General Cases from the Letter Record", Huangming Tongji, vol. 1, p. 6.
[30] He Dongru: "The Law of the Heart", The Four Great Laws of the Emperor, vol. 2, p. 490.
[31] Records of the Ming Dynasty, vol. 241, Hongwu 28 September Gengji, pp. 3503-3504.
[32] Chen Jian and Shen Guoyuan: Records of the Emperor Ming's Congzhi Letters, vol. 10, p. 167.
[33] Tan Qian: Guo Yu (Beijing: Zhonghua Bookstore, 1988), vol. 10, Hongwu 28th Leap September Gengyin, pp. 760-761.
[34] Chen Jian and Shen Guoyuan: Records of the Emperor Ming's Congzhi Letters, vol. 10, p. 168.
[35] Chen Jian and Shen Guoyuan: Records of the Emperor Ming from the Letters, vol. 3, pp. 67-68.
[36] Tan Qian: Guo Yu (Beijing: Zhonghua Bookstore, 1958), vol. 3, pp. 374-375.
[37] He Dongru, "Please Shu Shu", "He Tai Servant Collection" (Supplement to the Four Libraries Forbidden Books Series), vol. 66, according to the Shaanxi Provincial Library Collection of Late Ming Engravings photocopy, Beijing: Beijing Publishing House, 2005), vol. 1, pp. 642-643.
[38] History of the Ming Dynasty, vol. 237, Liechuan No. 125, Feng Yingjing Biography attached, p. 6176.
[39] Chen Tian: Chronicle of Ming Poetry (Ming Dynasty Biography Series, vol. 15, Taipei: Ming Literature Bureau, 1991), "Geng signature", vol. 19, p. 180.
[40] Song Jie: "The Collection of He Tai Servants", Vol. 1, p. 628.
[41] He Dongru recounted this passage: "The minister fu naged Wanli Peng shu ke jinshi, undertook the order of The Governor of Xiangyang Prefecture in Huguang, and for one and a half years, he was arrested for mining taxes and imprisoned for four years. "Please Shu Shu", He Tai Shu Ji, vol. 1, p. 643.
[42] He Dongru, "Answer to Zhao Fenggang", The Collected Works of He Tai, vol. 2, p. 665.
[43] History of the Ming Dynasty, vol. 237, Liechuan, p. 125, p. 6181.
[44] History of the Ming Dynasty, vol. 305, Liechuan No. 193, Chen Fengchuan, p. 7806.
[45] In August of the 27th year of the Wanli Dynasty, Ding Ugly, "arrested Hua Yu, the governor of Jingzhou Prefecture, and Huangzhou Prefecture, and impeached Chen Feng, the governor of Huguang Taxation. Li Shanggeng, the prefect of Jingzhou, Zhao Wenwei [Huan], the prefect of Huangzhou, and Gao Zexun, the prefect of Jingmen, were each demoted by one level. Guo yu, vol. 78, p. 4840.
[46] Shen Yicheng, "The Announcement of the Mining Tax", "Tribute Grass", vol. 6, pp. 282-283.
[47] See Shen Cheng: "Saving Hua Yu and Other Exposés", "Tribute Grass", vol. 6, pp. 298, top-bottom.
[48] Records of the Myōshin Sect, vol. 344, February 28, 2000, p. 6382.
[49] Records of the Ming Dynasty, vol. 344, February 28 of the Wanli Calendar, p. 6409.
[50] For example, if the engineering department gave Wang Dequan and Jin Yiwei the experience of Qian Yihu to impeach Chen Feng's shangshu, the Wanli Emperor did not reply. See Records of the Mingshen Sect, vol. 347, May 28 of the Wanli Calendar (Wang Dequan), p. 6481; Records of the Mingshen Sect, vol. 348, Wanli 28th Year, June of the Wanli Dynasty ( Qian Yilu), pp. 6490-6491.
[51] Records of the Myōshin Sect, vol. 356, February of the 29th year of the Wanli Calendar, pp. 6656-6657.
[52] Records of the Myōshin Sect, vol. 357, March 29 of the Wanli Calendar, p. 6677.
[53] Records of the Ming Dynasty, vol. 358, Wanli 29, April Gengyin, p. 6691.
[54] History of the Ming Dynasty, vol. 237, Liechuan 125, Tian Dayi Biography, pp. 6172-6173. See Records of the Ming Dynasty, vol. 356, February 29 of the Wanli Calendar, p. 6662.
[55] Records of the Ming Dynasty, vol. 356, February 29 of the Wanli Calendar, pp. 6662-6663.
[56] Records of the Ming Dynasty, vol. 356, 20009, p. 6663.
[57] The Wanli Emperor issued an edict to dissect Wang Zhihan, Di Zhai, and Feng Yingjing to come to Beijing on March 7. See Records of the Myōshin Sect, vol. 357, March 29 of the Wanli Calendar, p. 6666.
[58] Records of the Ming Dynasty, vol. 356, February 29 of the Wanli Calendar, p. 6663.
[59] Records of the Myōshin Sect, vol. 358, 29th year of the Wanli Calendar, p. 6687.
[60] Records of the Ming Dynasty, vol. 319, February 26 of the Wanli Calendar, p. 5933.
[61] See He Dongru, "Reply to the Official YangChu", He Tai Shu Ji, vol. 2, pp. 663, top-bottom.
[62] Records of the Myōshin Sect, vol. 360, June of the 29th year of the Wanli Calendar, pp. 6720-6721.
[63] Shen Yicheng, "Re-Unveiling", "Jingshi Cao" ("Continuation of the Four Libraries", History Department, vol. 479, according to Peking University Library Collection of Ming engraving photocopy, Shanghai: Shanghai Ancient Books Publishing House, 1995), p. 409. According to this, this article is not mentioned in the Records of the MingShen Sect.
[64] Records of the Ming Dynasty, vol. 360, Ding Hai Tiao, June 29 of the Wanli Calendar, pp. 6726-6727. According to this, this post is recorded in Shen Zheng's "Tribute to the Grass", vol. 9, pp. 410-411.
[65] Records of the Myōjin Sect, vol. 360, 29th year of the Wanli Calendar, june of the Wanli Calendar, p. 6728.
[66] For the background to this matter, see Records of the Myōjin Sect, vol. 397, The Thirty-second Month of the Wanli Calendar, Xin Wei Tiao, Nong Wu Tiao, and Cheng Shu Tiao, pp. 7464-7467.
[67] Shen Yicheng, "The Theory of Shoucheng", "Tribute Grass", vol. 13, p. 516.
[68] Shen Yicheng: "The Theory of Shoucheng", "Tribute Grass", vol. 13, pp. 516-517.
[69] Shen Yichang, "The Theory of Dispatching Envoys", "Tribute Grass", vol. 13, p. 520.
[70] Shen Yichang, "The Theory of Expediency", "Tribute Grass", vol. 13, pp. 522-523.
[71] Records of the Myōjin Sect, vol. 357, March 29 of the Wanli Calendar, pp. 6671-6673.
[72] Xu Feng: The Collected Works of Xu Zhongdou (Siku Quanshu Bibliography Series, vol. 179, Liaoning Provincial Library, 40 years of the Wanli Calendar, Hong Mengxi, et al., Jinan: Qilu Book Society, 1997), vol. 2, "On", pp. 275-284.
[73] He Dongru, "Fu Fan XiYang Bu Zheng", He Tai Shu Ji, vol. 2, p. 665.
[74] He Dongru, "Fu Fan XiYang Bu Zheng", He Tai Shu Ji, vol. 2, p. 665.
[75] He Dongru, "Shangwang Dasi Nong and Zou Duxian", He Tai Shu Ji, vol. 2, p. 680.
[76] This is the second of the three grievances that Feng Yingjing said, and He Dongru quotes Feng's views as accompanied by an evaluation of his views: "Master Feng Mugang (according to Feng Yingjing) said that there are three major grievances today: Learning from Zhu Zhu, the merits of the name are in hand and destroyed, one is also. ...... The Lord has the assets that can be used for Yao Shun, and the beauties of the lords cannot be combined, and the loss cannot be carried, but the opposite is returned to it, and the three are also. This statement is to the point, and it is enough to look at this public chest. See He Dongru: "Replying to Tai Zhong Again", "He Tai Servant Collection", vol. 2, p. 661.
[77] For example, He Dongru: "Answering zou bandit stone driving department", "With Geng Zhifang", "He Tai Servant Collection", vol. 2, respectively, see pages 668 above-bottom, and "With Geng Zhifang", p. 673.