| | 雜議論中: |
大唐貞觀八年三月，詔進士讀一部經史。二十二年九月，考功員外郎王師明知貢舉，時冀州進士張昌齡、王公理並有俊才，聲振京邑，而師明考其文策全下，舉朝不知所以。及奏等第，太宗怪無昌齡等名，因召師明問之，對曰：「此輩誠有詞華，然其體輕薄，文章浮艷，必不成令器。臣若擢之，恐後生相倣傚，有變陛下風雅。」帝以為名言，後並如其言。其年，馬周上書曰：「自古郡守、縣令，皆妙選賢德，欲有擢升，必先試以臨人，或從二千石入為丞相。今朝廷獨重內官，縣令、刺史，頗輕其選，刺史多是武夫、勳人，或京官不能職，方始外出；而折衝、果毅之內，身材強壯者，先入為中郎將，其次始補州任。邊遠之處，用人更輕，其才堪宰蒞，以德行見擢者，十不能一。所以百姓未安，殆由於此。」 |
| | In the third month of the eighth year of Zhen Guan in Great Tang, an edict was issued ordering Jinshi degree candidates to study one set of Confucian classics and history. In the ninth month of the twenty-second year, Wang Shiming, an Yiwai Lang of Kaogong Bureau, was in charge of selecting candidates for official appointments. At that time, Zhang Changling and Wang Gongli from Jizhou Prefecture were Jinshi degree candidates with outstanding talents whose reputations had spread throughout the capital city. However, Master Ming evaluated their written examinations as entirely unsatisfactory, leaving the entire court puzzled about why this was so. When the rankings were submitted, Emperor Taizong was surprised to find no names of Changling and others listed. He therefore summoned Master Ming and asked about it. The latter replied: "These men indeed have literary talent, but their style is light and superficial; their writings are frivolous and ornate, so they will surely not become outstanding officials." "If I were to recommend them for official positions," he continued, "I fear that younger scholars would imitate their style, which might undermine the elegant and refined literary standards set by Your Majesty." The emperor regarded this as a wise remark, and later events proved to be exactly as he had predicted. In that year, Ma Zhou submitted a memorial stating: "Since ancient times, magistrates of commanderies and county officials have all been carefully selected for their virtue and talent. If one is to be promoted, he must first be tested in governing the people; some would rise from positions equivalent to Erqianshi (a rank corresponding to high-ranking local governors) to become chancellors." "Now, the imperial court alone values court officials highly, while county magistrates and cishi (governors of commanderies) are somewhat neglected in selection. Many cishi are merely military men or hereditary nobles; some are even central government officials who cannot perform their duties properly before being sent out to local posts." Those among the Zhechong and Guoyi (military ranks) who are physically strong are first appointed as Zhonglangjiang (middle general), while those of lesser status only begin to be assigned to posts in the commanderies. In remote border areas, appointments are even more casually made; among those who possess the talent to govern and are promoted for their moral integrity, less than one in ten can be found. "Therefore, the people's unrest is largely due to this situation."
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| | 雜議論中: |
高宗顯慶初，黃門侍郎劉祥道以選舉漸弊，陳奏。其一曰： |
| | In the early years of Xianqing in Emperor Gaozong's reign, Liu Xiangdao, a Huangmen Shilang (Attendant-in-Ordinary to the Yellow Gate), submitted a memorial stating that the system for selecting officials was gradually becoming corrupt. The first point he made was:
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| | 雜議論中: |
吏部比來取人，傷多且濫：每年入流數過千四百人，是傷多；不簡雜色人即注官，是傷濫。經學時務等比雜色，三分不居其一。經明行修之士猶罕有正人，多取胥徒之流，豈可皆求德行。即知天下共釐百姓之務者，善人少而惡人多。為國以來四十餘載，尚未刑措，豈不由此！且官人非材者，本因用人之源濫；濫源之所起，復由入流人失於簡擇。今行署等勞滿，唯曹司試判，不簡善惡，雷同注官。但服膺先王之道者，奏第然始付選；趨走几案之閒者，不簡便加祿秩。稽古之業雖信難成，斗筲之材傷於易進。其雜色應入流人，請令曹司試判訖，簡為四等奏聞。第一等付吏部，第二等付兵部，第三等付主爵，第四等付司勳，並準例處分。其行署等私犯下第公坐下下，雖經赦降，情狀可責者，亦量配三司，不經赦降者，放還本貫。冀入流不濫，官皆得人，非材不取，不至冗雜；且令胥徒之輩知有銓擇，雖復素非廉謹，必將漸自飭勵。 |
| | "The Ministry of Personnel has recently been selecting people in a manner that is excessive and haphazard: each year, the number of candidates entering officialdom exceeds 1,400, which constitutes excess; " "Without carefully screening individuals from various non-elite backgrounds, appointments are made directly, which constitutes haphazardness." Compared with those who study Confucian classics or current affairs, the proportion of people from various non-elite backgrounds exceeds two-thirds. Among those who study Confucian texts and cultivate moral conduct, there are still few upright individuals; most are drawn from the ranks of clerks and commoners. How can one possibly expect all of them to possess virtue and integrity? It is thus evident that among those entrusted with the affairs of the people throughout the empire, there are few virtuous individuals and many wicked ones. For more than forty years since our state was founded, we have still not reached a time when punishment is unnecessary; could this not be due to the very reason! Moreover, officials who are unqualified in the first place stem from an excessive and disorderly source of personnel selection; The root cause of this excess lies in the failure to properly screen those entering officialdom. Now, when administrative officials complete their terms of service, they are only tested by the relevant departments on their ability to draft official documents, without distinguishing between good and bad; appointments are made indiscriminately in a uniform manner. Only those who truly embrace the teachings of the sage kings will be submitted for ranking before being assigned to official posts; those who merely run errands and handle paperwork are granted ranks and salaries without proper screening. The study of ancient learning is indeed difficult to achieve, yet those with shallow abilities advance too easily. For those from various non-elite backgrounds who are eligible to enter officialdom, I respectfully request that the relevant departments first test their ability to draft documents and then classify them into four ranks for imperial review. Those in the first rank shall be assigned by the Ministry of Personnel, those in the second rank by the Ministry of War, those in the third rank by the Zhujue Bureau (Office for Titles and Ranks), and those in the fourth rank by the Suxun Bureau (Office of Meritorious Titles); all shall be dealt with according to established regulations. Those from administrative offices who have committed private offenses and been ranked in the lowest categories, even if they have previously received pardons or reductions in punishment, but whose circumstances are still blameworthy, shall also be assigned to one of the three judicial departments according to their situation. Those who have not undergone pardon or reduction in punishment shall be sent back to their native places. It is hoped that by doing so, the entry of officials will no longer be excessive or haphazard; all posts will then be filled with qualified individuals, and unqualified candidates will not be selected, thus avoiding an overabundance of mediocre personnel; Moreover, this will make clerks and commoners aware that there is a system of selection; even if they are not inherently upright or cautious, they will gradually begin to discipline themselves.
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其二曰： |
| | The second point he made was:
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| | 雜議論中: |
古之選者，為官擇人，不聞擇人多而官員少。今之選者亦擇人，但擇之無準約。官員有數，入流無限，以有數供無限，人隨歲積，豈得不賸。謹準約所須人，量支年別入流數：今內外文武官一品以下，九品以上，一萬三千四百六十五員，略舉大數，當一萬四千人。人之賦命，自有修促。弱冠而從宦，懸車而致仕，五十年食祿者，罕見其人。壯室而仕，耳順而退，取其中數，不過支三十年。此則一萬四千人，三十年而略盡。若年別入流者五百人，經三十年便得一萬五千人，定須者一萬三千四百六十五人，足充所須之數。況三十年之外，在官者猶多，此便足有賸人，不慮其少。今每年入流者遂至一千四百餘人，應須五百數外，常賸一倍以上。又比來放還者，見停亦千餘人，更復年別新加，實非搜揚之法。 |
| | In ancient times, the selection process chose people for official posts; it has never been heard that there were too many selected candidates and not enough positions. The current system of selecting officials also chooses people, but the criteria for selection are unclear and inconsistent. The number of official posts is limited, yet the number of people entering officialdom has no bounds. Supplying an unlimited number of candidates for a fixed number of positions results in an ever-growing surplus; how could there not be excess? Carefully calculating the number of officials needed and estimating the annual intake accordingly: at present, there are civil and military officials from first rank down to ninth rank, totaling 13,465 posts. Roughly speaking, this amounts to about 14,000 positions. The length of a person's life is naturally determined by fate. Those who begin their official careers at twenty and retire at seventy, enjoying a salary for fifty years, are rarely seen. Those who start serving in middle age and retire upon reaching the age of sixty, taking an average, would serve no more than thirty years. Thus, these 14,000 officials would be completely replaced within thirty years. If 500 people are admitted into officialdom each year, after thirty years there would be 15,000 individuals. The required number of officials is 13,465; this would more than suffice to meet the demand. Moreover, beyond these thirty years, there will still be many officials remaining in office; this would already provide a surplus of personnel and there is no need to worry about shortages. Now, each year more than 1,400 people enter officialdom; beyond the required number of 500, there is always a surplus exceeding double that amount. In addition, those who have been dismissed or are currently suspended from office number more than a thousand; if new appointments continue to be added each year, this is indeed not an appropriate method of selecting and promoting officials.
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| | 雜議論中: |
其三曰： |
| | The third point he made was:
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雜色人請與明經、進士通充入流之數，以三分論，每二分取明經、進士，一分取雜色人。 |
| | 龙头 It is requested that individuals from various non-elite groups be combined with those who pass the Mingjing and Jinshi examinations in terms of their eligibility to enter officialdom. Calculated as three parts, two parts should consist of Mingjing and Jinshi candidates, while one part should include those from non-elite backgrounds.
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| | 雜議論中: |
其四曰： |
| | The fourth point he made was:
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儒為教化之本，學者之宗，儒教不興，風俗將替。今庠序遍於四海，儒生溢於三學，勸誘之方，理實為備，而獎進之道，事或未周。但永徽以來，於今八載，在官者以善政粗聞，論事者以一言可采，莫不光被綸旨，超升不次。而儒生未聞恩及，臣故以為獎進之道未周。 |
| | Confucianism is the foundation of moral education and the guiding principle for scholars. If Confucian teachings do not flourish, social customs will decline. Nowadays, schools and academies are widespread throughout the empire, and Confucian scholars abound in the three academic institutions. The methods of encouragement and guidance have indeed been well established; however, the system for rewarding and promoting them may still be incomplete. Since the Yonghui era, over these eight years, whenever an official in office was known for good governance or a person offering advice had even one worthwhile suggestion, they were always honored with imperial decrees and promoted beyond their normal rank. Yet Confucian scholars have not heard of such favors being extended to them, which is why I believe the system for rewarding and advancing them remains incomplete.
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| | 雜議論中: |
其五曰： |
| | The fifth point he made was:
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國家富有四海，於今已四十年，百姓官寮未有秀才之舉。未知今人之不如昔，將薦賢之道未至？豈使方稱多士，遂闕斯人。請六品以下，爰及山谷，特降綸言，更審搜訪，仍量為條例，稍加優獎。不然，赫赫之辰，斯舉遂絕，一代盛事，實為朝廷惜之。 |
| | Our empire, rich in all directions, has now existed for forty years; yet among the common people and officials, there have been no examples of outstanding talents emerging through the xiucai (outstanding talent) examination. It is unclear whether today's people are inferior to those of the past, or whether the method for recommending virtuous talents has not yet been perfected? How can we claim there are many talented individuals when such a person is missing? I respectfully request that an imperial decree be specially issued to examine and investigate thoroughly, reaching down to officials of the sixth rank and even those in remote mountain valleys. Furthermore, specific regulations should be established to provide appropriate rewards and recognition for them. Otherwise, during such a glorious era, this practice will cease entirely; it would be truly regrettable for the imperial court to lose an opportunity for such a great achievement.
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| | 雜議論中: |
其六曰： |
| | The sixth point he made was:
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唐虞三載考績，三考黜陟幽明。兩漢用人，亦久居其職，所以因官命氏，有倉、庾之姓。魏晉以來，事無可紀。今之在任，四考即遷。官人知將秩滿，豈無去就；百姓見官人遷代，必懷苟且。以去就之人，臨苟且百姓，責其移風易俗，必無得理。請四考，依選法就任所加階，至八考滿，然後聽選。還淳反朴，雖未敢期；送故迎新，實減其勞擾。 |
| | In the Tang and Yu eras, officials were evaluated every three years; after three evaluations, they would be either promoted or demoted based on their performance. 龙头 In the Two Han dynasties, officials were also allowed to hold positions for long periods; this is why some families took their surnames from their official posts, such as the Cang and Yu clans. Since the Wei and Jin dynasties, there has been nothing worth recording in this regard. Nowadays, officials are promoted after only four evaluations. When officials know their term is about to end, how could they not consider whether to stay or leave; the people, seeing that officials are frequently replaced, will surely develop a mindset of carelessness and opportunism. To entrust those who are preoccupied with their own advancement or departure to govern a populace that has become careless and opportunistic, yet expect them to transform social customs, is surely unrealistic. I respectfully request that after four evaluations, officials be granted a rank increase according to the selection regulations while still in their current posts; only after completing eight evaluations should they then be eligible for reassignment. To return to simplicity and purity, though I dare not expect it immediately; at least the burden of sending off outgoing officials and welcoming new ones will be significantly reduced.
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其七曰： |
| | The seventh point he made was:
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尚書省二十四司及門下、中書主事等，比來選補，皆取舊任流外有刀筆之人。欲參用經學時務之流，皆以儔類為恥。前後相承，遂成故事。但禁省崇峻，王言秘密，尚書政本，人物攸歸，而多用胥徒之人，恐未盡銓衡之理。請降進止，稍清其選。 |
| | In recent years, when filling positions in the twenty-four departments of the Shangshu Sheng and the principal clerks of Menxia and Zhongshu, appointments have always been made from among those outside the official ranks who previously held posts and were skilled in bureaucratic writing. Those wishing to employ individuals with knowledge of Confucian classics or administrative affairs are all regarded as a disgrace by their peers. This practice has been passed down from one administration to the next, and thus has become an established tradition. However, the imperial court is a place of great importance and secrecy; the Shangshu Department is the foundation for governance, to which all officials must look. To rely heavily on clerks and commoners in such positions may not fully align with the principles of fair personnel selection. I respectfully request an imperial decree to be issued, slightly purifying this system of appointments.
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| | 雜議論中: |
奉敕付所司，集群官詳議。議者多難於改作，事竟不行。 |
| | The emperor approved the proposal and ordered it to be handed over to the relevant officials for detailed discussion among all senior ministers. Those who deliberated on the matter mostly found reform difficult, and as a result, the proposal was never implemented.
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| | 雜議論中: |
三年七月，上謂宰臣曰：「四海之廣，唯在得賢。卿等用人，多作形跡，護避親知，不得盡意，甚為不取。昔祁奚舉子，古人以為美談。即使卿等兒姪有才，亦須依例進奉。」 |
| | In the seventh month of the third year, the emperor said to his chief ministers: "The vastness of the empire depends entirely on acquiring virtuous and capable individuals. When you recommend officials, you often act with excessive caution, avoiding close relatives or personal acquaintances out of concern for appearances. This prevents you from making recommendations according to your true intentions, and I find this practice unacceptable." In the past, Qi Xi recommended his own son, and ancient people regarded this as a praiseworthy example. Even if your sons or nephews possess talent, they must still be recommended according to established regulations."
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乾封二年八月，上引侍臣，責以不進賢良，宰相李安期進曰：「臣聞聖帝明王，莫不勞於求賢，逸於任使。且十室之邑，必有忠信，況天下至廣，豈無英彥？但比來公卿有所薦引，即遭囂謗，以為朋黨，沉屈者未申，而在位者已損，所以人思苟免，競為緘默。若陛下虛己招納，務於搜訪，不忌親讎，唯能是用，讒毀不入，誰不竭誠？此皆事由陛下，非臣等所能致也。」上深然之。 |
| | In the eighth month of the second year of Qianfeng, the emperor summoned his attendants and reprimanded them for not recommending virtuous men. Chancellor Li Anqi responded: "Your Majesty, I have heard that no sage emperors or wise kings failed to work diligently in seeking capable individuals, yet found ease in entrusting them with responsibilities. Moreover, even a small village of ten households must have loyal and trustworthy people; how much more so in the vastness of our empire—could there possibly be no outstanding talents? Yet in recent years, whenever high-ranking officials recommend someone, they immediately face accusations and slander, being labeled as forming factions. Those who are unjustly overlooked have no opportunity to appeal, while those already in office suffer reputational damage. This is why people prefer to avoid trouble and remain silent out of fear. If Your Majesty humbly opens your mind to accept recommendations, diligently seeks out talent, and appoints people based solely on ability without fearing accusations of favoritism or bias toward enemies, then slander will have no place. Who would not then serve with utmost sincerity? These matters all depend on Your Majesty; they are beyond the power of your ministers to resolve." The emperor deeply agreed with this.
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| | 雜議論中: |
上元元年，劉嶢上疏曰：「國家以禮部為考秀之門，考文章於甲乙，故天下響應，驅馳於才藝，不務於德行。夫德行者可以化人成俗，才藝者可以約法立名，故有朝登甲科而夕陷刑辟，制法守度使之然也。陛下焉得不改而張之！至如日誦萬言，何關理體；文成七步，未足化人。昔子張學干祿，仲尼曰：『言寡尤，行寡悔，祿在其中矣。』又曰：『行有餘力，則以學文。』今捨其本而循其末。況古之作文，必諧風雅，今之末學，不近典謨，勞心於卉木之閒，極筆於煙雲之際，以此成俗，斯大謬也。昔之采詩，以觀風俗，詠卷耳則忠臣喜，誦蓼莪而孝子悲，溫良敦厚，詩教也。豈主於淫文哉！夫人之愛名，如水之務下，上有所好，下必甚焉。陛下若以德行為先，才藝為末，必敦德勵行，以佇甲科，豐舒俊才，沒而不齒，陳寔長者，拔而用之，則多士雷奔，四方風動。風動於下，聖理於上，豈有不變者歟！」 |
| | In the first year of Shangyuan, Liu Xiao submitted a memorial stating: "The state regards the Ministry of Rites as the gate for selecting outstanding talents, evaluating literary skills in ranked examinations. Therefore, people throughout the empire respond eagerly, striving to excel in talent and artistry while neglecting moral cultivation. Virtue and conduct can transform people and establish good customs, while talent and artistry may help one gain reputation by adhering to laws. Thus, there are those who rise in the morning as top candidates but fall into legal punishment by night—this is a result of rigid rules and strict adherence to regulations. How can Your Majesty not reform and expand this system! As for those who recite ten thousand words a day, how does that relate to understanding the principles of governance; those who compose seven poems in one step are still insufficient for transforming people. In the past, Zizhang studied how to obtain official rank and salary; Confucius said: "If one speaks with few faults and acts with little regret, official rank and salary will naturally be found within." He also said: 'After cultivating virtue and conduct to the best of one's ability, then one may study literature.' Now we abandon its essence and pursue only its superficial aspects. Moreover, in ancient times when composing essays, one necessarily harmonized with the elegance of poetry and literature; but today's superficial scholars do not approach classical models. They exhaust their minds on trivial matters like flowers and trees, and stretch their pens to describe clouds and mist. If this becomes a custom, it would be a great error. In the past, poems were collected to observe customs; when "Jian Er" was recited, loyal ministers rejoiced, and when "Lao E" was sung, filial sons grieved. Gentle, kind, and sincere—this is the moral influence of poetry. How could it be about indulging in licentious writing! People's love for fame is like water flowing downward; if the upper ranks have a preference, those below will surely follow with even greater intensity. If Your Majesty prioritizes virtue and conduct, and regards talent and artistry as secondary, then surely people will cultivate virtue and encourage moral behavior in order to attain the top ranks. Outstanding talents who are mature and capable but have not yet been recognized would be promoted; upright elders like Chen Shi would be selected for appointment. In that case, many scholars would rush forward like thunder, and all quarters of the realm would respond with enthusiasm. When customs change below and sage governance prevails above, how could there be anyone who does not transform!"
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| | 雜議論中: |
武太后臨朝，垂拱中，納言魏玄同以為吏部選舉未盡得人之術，上疏曰： |
| | Empress Wu presided over court affairs. During the Chui Gong period, Wei Xuantong, Minister of Works, believed that the Ministry of Personnel's selection process had not fully achieved the method of selecting the right people, and submitted a memorial stating:
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| | 雜議論中: |
昔之列國，今之州縣，士無常君，人有定主，自求臣佐，各選英賢，大臣乃命於王朝耳。秦并天下，罷侯置守。漢氏因之，有沿有革：諸侯得自置吏四百石以下，其傅相大官則漢為置之；州郡掾史、督郵、從事，悉任之於牧守。爰自魏晉，始歸吏部，遞相因循，以迄於今。以刀筆求才，以簿書察行，法之弊久矣。 |
| | In the past, various states correspond to today's prefectures and counties. Scholars had no fixed lord, but people had a definite ruler; they sought their own officials and selected outstanding talents themselves, while high-ranking ministers were appointed by the imperial court alone. The Qin dynasty unified all under heaven, abolished feudal lords, and established governors instead. The Han dynasty followed this system with some modifications: feudal lords were allowed to appoint their own officials below the rank of four hundred measures, while important posts such as tutors and chancellors were appointed by the Han court. Local clerks, postal supervisors, and assistants in prefectures and commanderies were all appointed by their respective governors and magistrates. Since the Wei and Jin dynasties, this authority began to be transferred to the Ministry of Personnel; successive generations followed suit, continuing until today. To seek talent through written records and to assess conduct via official documents—this legal system has long been flawed.
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| | 雜議論中: |
蓋君子重因循而憚改作，有不得已者，亦當運獨見之明，定卓然之議。如今選司所行者，非上皇之令典，乃近代之權道，所宜遷革，實為至要。何以言之？夫尺丈之量，所及不永；鍾庾之器，所積不多。非其所及，焉能度之；非其所受，何以容之。況天下之大，士人之眾，而可委之數人之手乎？假使平如權衡，明如水鑑，力有所極，照有所窮，銓綜既多，紊失斯廣。況比居此任，時有非人而徇於勢利者哉！使贓貨交易，同乎市井，加以厚貌深衷，險如丘陵，使百行九流，折之於一面，具僚庶品，專斷於一司，不亦難矣！ |
| | Indeed, gentlemen value tradition and are hesitant to initiate change; yet when circumstances demand it, one should still demonstrate independent insight and establish a clear-cut decision. What the current selection office practices is not an established regulation of past emperors, but a provisional method from recent times. It should be reformed; this is indeed most important. Why do I say so? A ruler measuring in feet and inches cannot reach far; a vessel measured in zhong and yu cannot hold much. If it does not reach that extent, how can one measure it; if the vessel cannot hold it, how could it possibly contain it. Moreover, given the vastness of the empire and the multitude of scholars, can such a responsibility be entrusted to just a few individuals? Even if one were as fair as a balance scale and as clear-sighted as water in a mirror, there would still be limits to one's strength and reach. With so many candidates to evaluate, errors and disorder are bound to increase. Moreover, those who have held this position in recent times often include unqualified individuals who act out of self-interest and favoritism! This has led to bribery and transactions as common as in the marketplace. Moreover, some people appear outwardly decent but harbor deep-seated deceit, treacherous like hills and valleys. To judge all manner of conduct and diverse groups based solely on a single interview, and to entrust the evaluation of numerous officials entirely to one office—would this not be extremely difficult!
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| | 雜議論中: |
且前古以來，亂多理少。武德、貞觀，與今亦異，皇運之初，庶事草刱，豈唯日不暇給，亦乃人物稀少。天祚大聖，享國永年，比屋可封，異人閒出，咸以為有道恥賤，得時無怠，諸色入流，年以千計。群司列位，無復新加，官有常員，人無定限。選集之始，霧積雲屯，擢敘於終，十不收一。淄澠混淆，玉石不分，用捨去留，得失相半。既即事為弊，致後來滋甚。 |
| | Moreover, since ancient times, there have been more periods of disorder than governance. The early years of Wu De and Zhen Guan were different from today. At the beginning of an imperial reign, many affairs had to be established from scratch; not only was there no time for thoroughness, but also a scarcity of talented individuals. Heaven has blessed the great sage, granting a long reign. Virtuous people abound; outstanding individuals emerge frequently. All believe that possessing virtue brings honor and shame to be poor, and with favorable times, no one is idle. People from all backgrounds entering officialdom are counted in the thousands each year. The various offices and ranks remain unchanged, with no new additions; positions have fixed quotas, yet there is no limit to the number of people seeking them. At the beginning of the selection process, crowds gather like fog and clouds; by the end, when appointments are made, less than one in ten is chosen. The worthy and unworthy are mixed together, jade and stones indistinguishable; those appointed or dismissed, retained or released—successes and failures are about equal. This has already created problems in practice, leading to even greater issues for future generations.
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| | 雜議論中: |
夫夏殷以前，制度多闕，周監二代，煥乎可睹。豈諸侯之臣，不皆命於天子；王朝庶官，亦不可專於一職。故穆王以伯煚為太僕正，命之曰：「慎簡乃僚，無以巧言令色便僻側媚，其唯吉士。」此則令其自擇下吏之文也。太僕正，中大夫耳，尚以僚屬委之，則三公九卿亦然矣。周禮，太宰、內史，並掌爵祿廢置；司徒、司馬，別掌興賢詔事。當是分任於群司，而統之以數職，各自求其小者，而王命其大者也。昔區區宋朝，尚為裴子野所歎，而況於當今乎！ |
| | Before the Xia and Shang dynasties, many systems were incomplete; the Zhou dynasty observed these two previous dynasties and established a brilliant system clearly visible. How could officials serving feudal lords not all be appointed by the Son of Heaven; nor could common officials in the imperial court exclusively hold a single post. Therefore, King Mu appointed Bo Qiong as Tai Pu Zheng and commanded him: "Carefully select your subordinates; do not be deceived by those who use flattery, smooth words, or sycophantic behavior. Choose only the truly virtuous." This is the text that authorized him to select his own subordinates. The Tai Pu Zheng was merely a Zhong Da Fu; yet even he was entrusted with selecting his subordinates. Then, certainly the Three Dukes and Nine Ministers would also have been given such authority. According to the Rites of Zhou, both the Tai Zai (Grand Steward) and Nei Shi (Minister of Internal Affairs) jointly managed appointments, dismissals, ranks, and salaries; the Si Tu (Minister of Land and People) and Si Ma (Minister of War) separately oversaw the recruitment of virtuous talents and the appointment of officials. At that time, responsibilities were divided among various offices but coordinated through several key posts: each office selected minor officials on its own, while the emperor personally decided major appointments. In ancient times, even a small state like Song was lamented by Pei Ziyue; how much more so today!
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| | 雜議論中: |
又夫從政蒞官，不可以無學。書曰：「學古入官，議事以制。」傳曰：「我聞學以從政，不聞以政入學。」今貴戚子弟，例早求官，或齠齔之年，已腰銀艾；或童丱之歲，已襲朱紫。弘文、崇賢之生，千牛、輦腳之徒，課試既淺，藝能亦薄，而門閥有素，資蔭自高。夫象賢繼及，古之道也。所謂冑子，必裁諸學，修六禮以節其性，明七教以興其德，少則受業，長而出仕，並由德進，必以才升，然後可以利用賓王，移家事國。少仕則廢學，輕試則無才，於其一流，良足惜也。又勳官三衛流外之徒，不待州縣之舉，直取之於書判，恐非先德行而後言才之義也。 |
| | Moreover, those who govern and hold office cannot do so without learning. The Book of Documents says: "Study the past to enter officialdom; deliberate on affairs according to established principles." The Commentary states: "I have heard that one studies in order to serve in government, but never that one serves in government to study." Nowadays, the sons of noble relatives routinely seek official posts at an early age; some are still mere children yet already wear silver seals. Some, in their tender years with pigtails, have already inherited red and purple robes of rank. Students from Hongwen and Chongxian academies, as well as attendants like Qianiao and Qianniu, have shallow academic records and minimal skills; yet because of their noble family backgrounds, they enjoy high status through hereditary privilege. That virtuous descendants follow in the footsteps of their ancestors is an ancient principle. What is meant by "youzi" (noble descendants) must be cultivated through education, refining the six rites to regulate their nature and clarifying the seven teachings to cultivate virtue. When young, they receive instruction; when grown, they enter officialdom. Advancement should always depend on virtue, promotion based on talent—only then can they serve as capable officials for the Son of Heaven, transforming family affairs into service for the state. To enter office at a young age leads to neglecting study; to be lightly tested results in lacking talent. Within this single stream of practice, it is indeed deeply regrettable. Moreover, those from the ranks of military officials and the Three Guards outside the regular bureaucratic system are not required to be recommended by prefectures or counties but are directly selected based on written examinations. This seems contrary to the principle of prioritizing virtue before talent.
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| | 雜議論中: |
臣竊見制書，每令三品薦士，下至九品，亦令舉人，此聖朝仄席旁求之意也。但以褒貶不甚明，得失無大隔，故人上不憂黜責，下不盡搜揚，苟以應命，莫慎所舉。且惟賢知賢，聖人篤論；伊、皋既舉，不仁咸遠。復患階秩雖同，人才異等，身且濫進，鑒豈知人？今欲務得實才，兼宜擇其舉主。流清以源潔，影端由表正，不詳舉主之行能，而責舉人之庸濫，不可得也。 |
| | I have secretly observed imperial edicts, which often command officials of the third rank to recommend talents; even those as low as the ninth rank are also ordered to nominate candidates. This reflects Your Majesty's earnest desire to seek talent from all quarters. However, because rewards and punishments are not clearly defined, and the distinction between success and failure is minimal, those above do not worry about being demoted or held accountable, while those below do not thoroughly seek out talent. As a result, people merely fulfill orders perfunctorily without carefully selecting those they recommend. Moreover, only the virtuous can recognize virtue; this is a firm assertion by sages; once Yi Yin and Gao Yao were recommended, all unvirtuous people naturally moved far away. Yet there is also the concern that although official ranks may be the same, individuals' talents differ greatly; if one's own qualifications are already questionable and promotion is excessive, how can such a person possibly discern others? Now, to ensure the selection of truly capable individuals, it is also necessary to carefully choose those who make recommendations. A stream remains clear only if its source is pure; a shadow appears upright because the object casting it is straight. Without examining the conduct and ability of those making recommendations, yet holding them accountable for mediocre or corrupt nominations, such results cannot be achieved.
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| | 雜議論中: |
武太后不納。 |
| | Empress Wu did not accept this advice.
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| | 雜議論中: |
天授三年，右補闕薛謙光以其時雖有學校之設，禁防之制，而風俗流弊，皆背本而趨末，矯飾行能，以請託奔馳為務，上疏曰： |
| | In the third year of Tian Shou, You Bu Que Xue Qianguang, noting that at that time although schools and regulations were in place, social customs had deteriorated, with people abandoning fundamentals for superficial gains, falsifying conduct and abilities, and regarding flattery and petitioning as their main pursuits, submitted a memorial stating:
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| | 雜議論中: |
自七國以來，雖雜以縱橫，而漢興求士，猶徵百行。是以禮讓之士，砥才毓德，既閭里推高，然後為府寺所辟。而魏氏取人，好其放達。晉、宋之後，衹重門資，獎為人求官之風，乖授職惟賢之義。梁、陳之閒，特好詞賦，故其俗以詩酒為重，未嘗以修身為務。降及隋室，餘風尚存，開皇中李諤奏於文帝曰：「昔魏之三祖，更好文詞，忽君人大道，好雕蟲小藝，連編累牘，盈箱積案，獨有月露風雲之狀而已。代俗以之相高，朝廷以茲擢人，故文筆日煩，其政日亂。」帝納其言，乃下制禁文筆之為浮詞者。其年，泗州刺史司馬幼之以表詞不質書罪。於是風俗改勵，政化大行。及煬帝，又變前法，置進士等科，故後生復相倣效，皆以浮虛為貴。 |
| | Since the Warring States period, although strategies of vertical and horizontal alliances were prevalent, when the Han dynasty rose to power and sought scholars, it still emphasized a hundred virtues. Therefore, virtuous men who practiced propriety and yielded to others cultivated their talents and moral character; after being highly recommended by their local communities, they were then appointed by government offices. However, the Wei dynasty in selecting people favored those who appeared unrestrained and free-spirited. After the Jin and Song dynasties, only family background was valued; this led to a trend of people seeking official posts for others, deviating from the principle that appointments should be based solely on virtue. Between the Liang and Chen dynasties, there was a particular preference for poetry and literary composition; thus, their customs valued poetry and wine highly but never regarded self-cultivation as an important pursuit. Descending to the Sui dynasty, this lingering trend still remained. During the Kaihuang period, Li E presented a memorial to Emperor Wen saying: "In the past, the three ancestors of Wei particularly favored literary composition; they neglected the great principles of governing and serving their sovereigns, instead favoring trivial skills like ornate writing. They compiled endless volumes, filling boxes and desks with writings—yet these were nothing more than descriptions of moonlight, dew, winds, and clouds." "Generations followed this custom to compete in literary sophistication; the court used it as a basis for selecting officials. Thus, writing became increasingly elaborate and bureaucratic affairs grew more chaotic." The emperor accepted his words and issued an edict prohibiting the use of flowery and empty language in official writings. That same year, Si Zhou Cishi Sima Youzhi was punished for submitting a memorial filled with untruthful and ornate language. Thus, customs were reformed and improved, and the administration's moral influence spread widely. When Emperor Yang came to power, he changed the previous system and established examination categories such as Jinshi. As a result, young scholars imitated this trend, regarding empty and superficial writing as valuable.
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| | 雜議論中: |
有唐纂曆，漸革前弊，陛下君臨，樹本崇化。而今之舉人，有乖事實，鄉議決小人之筆，行修無長者之論，策第喧競於州府，祈恩不勝於拜伏。或明制適下，試令搜揚，則驅馳府寺，請謁權貴，陳詩奏記，希咳唾之澤，摩頂至足，冀提攜之恩。故俗號舉人為「粮舉」。夫粮者，自求之稱，非人知我之謂也。察辭度材，則人品可見矣。故選曹授職，諠囂於禮闈；州郡貢士，諍訟於陛闥。謗議紛紜，寖成風俗。今夫舉人，詢於鄉閭，歸於里正而已。雖跡虧名教，罪加刑典，或冒籍竊資，邀勳盜級，假其賄賂，即為無犯鄉閭。 |
| | The Tang dynasty, inheriting the mandate of heaven, gradually reformed these earlier problems; now that Your Majesty rules, you have established fundamentals and elevated moral culture. Yet today's candidates for recommendation deviate from the facts; local evaluations are decided by petty men, while moral cultivation is not assessed through discussions with virtuous elders. Examination rankings stir noisy competition in prefectures and states, and appeals for imperial favor far exceed humble prostration. When clear regulations are issued and candidates are ordered to be sought out, they rush about the government offices, petitioning powerful officials. They present poems and memorials, hoping for a drop of favor from their superiors; they bow so low that their heads nearly touch the ground, yearning for even a slight act of kindness. Therefore, society has come to call these candidates "liangju," meaning those who are recommended through bribes and flattery. The term "liang" refers to self-seeking, not the recognition of one's virtue by others. By examining words and assessing talent, a person's character becomes evident. Therefore, in the selection office where appointments are made, there is clamor and noise within the examination halls; prefectures and commanderies recommending scholars see disputes and lawsuits brought before Your Majesty's court. Blame and criticism abound, gradually becoming a customary trend. Nowadays, recommending candidates is merely a matter of inquiring among the local community and returning to the village head for approval. Even if someone's conduct violates moral teachings and they are punished by law, or if they fraudulently obtain qualifications through false registration or stolen credentials, bribe officials to gain favor, they can still be declared as having no blemishes in their local community.
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| | 雜議論中: |
設如才應經邦，唯令試策；武能制敵，只驗彎弧。文擅清奇，則登甲科；藻思小減，則為不第。以此收人，恐乖事實。何者？樂廣假筆於安仁，靈運詞高於穆之，平津文劣於長卿，子建藻麗於荀彧。若以射策為官，則潘、謝、曹、馬必居孫、樂之右；協贊機猷，則安仁、靈運亦無裨附之益。由此言之，固不可一概而取也。其武藝亦然。故謀將不長於弓馬，良相寧資於射策。伏願陛下降明制，頒峻科，文則試以理官，武則令其守禦，使僥名濫吹之伍，無所藏其庸謬。 |
| | If a person's talent is sufficient for governing the state, then only an examination on policy would be required; if one's martial skills can subdue enemies, only archery tests are conducted. If someone excels in elegant and unusual literary talent, they will be ranked among the top scholars; a slight reduction in poetic inspiration results in failure to pass. To select people based on this, I fear, deviates from the truth of their character and ability. Why so? Luo Guang borrowed a brush from An Ren, Xie Lingyun's poetic talent surpassed Mu Zhi, Pingjin's writings were inferior to Changqing, and Cao Zijian's literary elegance exceeded Xun Yu. If official appointments are based solely on policy examinations, then Pan, Xie, Cao, and Ma would surely rank above Sun and Luo; In assisting with strategic planning, An Ren and Xie Lingyun also offer no benefit as assistants. From this it is clear that one cannot simply adopt a uniform standard for selection. The same applies to martial skills. Therefore, a strategic general need not excel in archery and horsemanship, nor does an outstanding prime minister necessarily rely on policy examinations for his qualifications. I humbly request that Your Majesty issue clear regulations and establish rigorous criteria: for literary candidates, test them on governance; for martial ones, assign them to defensive duties. In this way, those who have gained false reputations or inflated credentials will have no place to hide their mediocrity and deceit.
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| | 雜議論中: |
臣謹按吳起臨戰，左右進劍，吳子曰：「夫臨難決疑，乃將事也。一劍之任，非將事也。」又按諸葛亮臨戎，不親戎服，頓蜀兵於渭南，司馬宣王持劍，勁卒不敢當，此豈弓矢之用乎？又按楊得意誦長卿之文，武帝曰：「恨不得與此人同時。」及相如至，終於文園令，不以公卿之位處之者，蓋非其任故也。 |
| | I carefully recall that when Wu Qi was about to engage in battle, his attendants presented him with swords. Wu Zi said: "It is the duty of a general to make decisive judgments amid difficulties and uncertainties." "The task of wielding one sword is not that of a general." Also, according to records, when Zhuge Liang was on the battlefield, he did not personally wear military attire. When he stationed Shu troops in Weinan, Sima Xuanwang held a sword and even his elite soldiers dared not confront him—was this truly the use of bows and arrows? Also, according to records, Yang Deyi recited the writings of Changqing, and Emperor Wu said: "I wish I could have lived in the same era as this man." When Xiangru arrived, he ultimately served only as Wenyuan Ling. He was not given a position among the high-ranking officials of gongqing because such a role did not suit his abilities.
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| | 雜議論中: |
又按漢法，所舉之主，終身保任。楊雄之坐田儀，責其冒薦；成子之居魏相，酬於得賢。賞罰之令行，則請謁之心絕；退讓之義著，則貪競之路塞矣。仍請寬立年限，容其采訪簡汰，堪用者令試守，以觀能否，參檢行事，以覈是非。稱職者受薦賢之賞，濫舉者抵欺罔之罪，自然舉得才行，而君子之道長矣。 |
| | Also, according to Han dynasty regulations, those responsible for recommending candidates were held accountable for life. Yang Xiong was punished because of Tian Yi; the blame lay in his having falsely recommended him; Cheng Zi's tenure as prime minister of Wei was rewarded with recognition for acquiring virtuous talent. When orders regarding rewards and punishments are enforced, the desire to seek favors or make petitions will cease; when the virtue of humility and yielding is clearly upheld, then the path toward greed and competition will be blocked. I also respectfully request that a generous time limit be set, allowing for investigation and selection. Those deemed suitable should be ordered to serve in provisional posts to observe their capabilities; their conduct should then be examined and verified to determine the truth of their merits or faults. Those who prove competent will receive rewards for recommending virtuous talent, while those who make false recommendations will be punished for deception. Naturally, this ensures that only capable and moral individuals are selected, thus promoting the way of the gentleman.
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| | 雜議論中: |
聖曆三年二月，武太后令宰相各舉尚書郎一人，狄仁傑獨薦男光嗣，由是拜地官尚書郎，蒞事有聲。太后謂仁傑曰：「祁奚內舉，果得人也。」長安二年，武太后下求賢令，狄仁傑曰：「荊州長史張柬之，其人雖老，真宰相才也。」乃召為洛州司馬。他日，又求賢，仁傑曰：「臣前言張柬之。」太后曰：「已遷之矣。」對曰：「臣薦之請為相也，今為洛州司馬，非用之。」又遷秋官侍郎。四年，夏官尚書、靈武大總管姚元之將赴鎮，太后令舉堪為宰相者。元之對曰：「秋官侍郎張柬之沈厚有謀，能斷大事，且其人年老，惟陛下急用之。」遂為相。 |
| | In the second month of the third year of Sheng Li, Empress Wu Zetian ordered each prime minister to recommend one Shangshu Lang. Di Renjie alone recommended his son Guangsi; thus he was appointed as Digan Shangshu Lang and gained a reputation for effective governance. Empress Dowager said to Renjie, "Qi Xi's internal recommendation indeed produced the right person." In the second year of Chang'an, Empress Wu issued an edict seeking talent. Di Renjie said: "Zhang Jianzhi, the former Zhongshu Ling and current Jiangnan Cishi, is old in age but truly possesses the talents of a prime minister." He was then summoned to serve as Luozhou Sima. On another occasion, when seeking talent again, Renjie said: "I previously recommended Zhang Jianzhi." Empress Dowager replied, "He has already been promoted." Renjie responded: "I recommended him to serve as a prime minister. Now he is merely Luozhou Sima; that is not making proper use of his talents." He was then promoted again to Qiuguan Shilang. In the fourth year, when Xiaguan Shangshu and Lingwu Da Zongguan Yao Yuanzhi was about to take up his post, Empress Dowager ordered him to recommend someone suitable for a prime ministerial position. Yao Yuanzhi replied: "Qiuguan Shilang Zhang Jianzhi is prudent, deep-minded, and capable of making major decisions. Moreover, he is old; Your Majesty should urgently appoint him." He was thus appointed as prime minister.
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| | 雜議論中: |
開元三年，左拾遺張九齡上書曰： |
| | In the third year of Kaiyuan, Zuo Shiyi Zhang Jiuling submitted a memorial stating:
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| | 雜議論中: |
夫元元之眾，莫不懸命於縣令，宅生於刺史，此其尤親於人者也。是以親人之任，宜得賢才；用人之道，宜重其選。而今刺史、縣令，除京輔近處之州刺史猶擇其人，縣令或備員而已；其餘江、淮、隴、蜀、三河諸處，除大府之外，稍稍非才。但於京官之中，出為州縣者，或是緣身有累，在職無聲，用於牧宰之閒，以為斥逐之地；因勢附會，遂忝高班，比其勢衰，亦為刺史；至於武夫、流外，積資而得官，成於經久，不計有才，諸若此流，盡為刺史。其餘縣令以下，固不可勝言。蓋甿庶所繫，國家之本。務本之職，反為好進者所輕，承弊之邑，每遭非才者所擾，而欲天下和洽，固不可得也。古者刺史入為三公，郎官出宰百里，莫不互有所重，勸其所行。臣竊怪近俗偏輕此任。今朝廷卿士入而不出，於其私情，甚自得計。何則？京華之地，衣冠所聚，子弟之閒，身名所出，從容附會，不勞而成。一出外藩，有異於是。人情進取，豈忘之於私，但法制之不敢違耳，原其本意，固私是欲。今大利於京職，而不在外郡，如此則智能之士，欲利之心，日夜營營，安肯復出為刺史、縣令？而國家之利，方賴智能之人，此輩既自固而不行，在外者又技癢而求入，如此，則智能之輩常無親人之者，今又未革之以法，無乃甚不可乎！故臣以為欲理之本，莫若重刺史、縣令，此官誠重，智能者可行。正宜懸以科條，定其資歷：凡不歷都督、刺史，雖有高第者，不得入為侍郎、列卿；不歷縣令，雖有善政者，亦不得入為臺郎、給、舍；雖遠處都督、刺史，至於縣令，遞次差降，以為出入，亦不十年頻任京職，又不得十年盡任外官。如此設科以救其失，則內外通理，萬姓獲安。如積習為常，遂其私計，天下不可為理也。 |
| | The common people, in their millions, all depend on county magistrates for their lives and on cishi (governors) for their homes; these officials are most directly responsible to the people. Therefore, those in positions of such close responsibility should be entrusted only to virtuous and capable individuals; the method of appointing officials must place great emphasis on careful selection. Yet today, for cishi and xianling (county magistrates), while the selection of cishi in areas near the capital is still carefully considered, county magistrates are often merely appointed to fill vacancies; In other regions such as Jiang, Huai, Long, Shu, and Sanhe, apart from the major administrative centers, many of them are gradually being filled by those lacking in talent. They are often officials from the capital who, due to personal misconduct or lack of achievement in office, are assigned to local posts as a form of exile; by leveraging connections and circumstances, they manage to attain high ranks. When their influence wanes, they may still become cishi; As for martial men or those outside the official ranks, they accumulate experience and attain office over time without regard to talent. Many of these individuals eventually become cishi. As for county magistrates and officials below them, it goes without saying that the situation is even worse. The well-being of the common people depends on these officials; they are the foundation of the state. The duties that are fundamental to governance are instead treated lightly by those who seek advancement, and corrupt localities are often troubled by officials lacking in ability. Under such circumstances, how can one hope for harmony throughout the realm? It is clearly unattainable. In ancient times, cishi were promoted to the Three Dukes, and langguan (officers of the imperial court) became magistrates over a hundred li. In those days, officials in both central and local posts were equally valued, encouraging proper conduct among them. I secretly find it strange that recent customs have undervalued these positions. Nowadays, high-ranking officials in the imperial court remain in central government posts without being transferred to local ones; for their personal interests, they consider this situation very advantageous. Why is that? Because in the capital, where scholars and officials gather, one's sons and descendants can easily gain reputation and status. With ease and without effort, they may form connections and achieve success through convenience and association. Once assigned to a distant frontier post, the situation is entirely different. Human nature seeks advancement; how could one forget personal interests? They merely dare not violate the law. Yet, at heart, their true desire is still for self-interest. Now, the great benefits lie in holding posts at court rather than in distant commanderies. Under such circumstances, would those with talent and intelligence truly be willing to devote themselves day and night to pursuing profit, yet still agree to serve as cishi or xianling? Yet the state relies precisely on such capable individuals. If these people cling to their positions and refuse to serve locally, while those already stationed in distant regions yearn for a return to court posts, then capable men will never be assigned to roles that directly benefit the people. And yet no legal reform has been implemented to address this—surely this is most unacceptable! Therefore, I believe that the fundamental way to govern well lies in valuing cishi and xianling. If these positions are truly esteemed, capable individuals will be willing to take them on. It is precisely appropriate to establish regulations and set clear qualifications: anyone who has not served as a Dudu or Cishi, no matter how high their examination rank, should not be appointed as Shilang or one of the senior officials. Anyone who has not served as Xianling, no matter how capable in governance, should also be barred from becoming a Tai Lang or an official of the Shangshu Department. Even for those serving in distant Dudu or Cishi posts, down to Xianling positions, there should be a system of gradual promotion and rotation between local and central appointments. No one should hold court posts too frequently within ten years, nor serve exclusively in frontier posts for the entire decade. If such regulations are established to correct these shortcomings, then both central and local governance will be well-managed, and all the people will enjoy peace. If such entrenched habits become routine and personal interests are pursued unchecked, then it will no longer be possible to govern the realm effectively.
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又古之選用賢良，取其稱職，或遙聞而辟召，或一見而任之，是以士修素行，不圖僥倖。今天下未必理於上古，而事務日倍於前，誠為不正其本而設巧於末。所謂末者，吏部條章，動盈千萬，刀筆之吏，辨析毫釐，節制搶攘，溺於文墨；胥徒之猾，又緣隙而起。臣以為始造簿書，以備用人之遺忘耳，今反求精於案牘，不急於人才，亦何異遺劍中流，而刻舟以記。去之彌遠，可為傷心。凡稱吏部之能者，則曰從縣尉與主簿，從主簿與縣丞，斯選曹執文而善知官次者也，唯據其合與不合，而多不論賢與不肖，大略如此，豈不謬哉！陛下若不以吏部尚書、侍郎為賢，必不授以職事；尚書、侍郎既以賢而受委，豈復不能知人？人之難知，雖自古所慎，而拔十得五，其道可行。今則執以格條，貴於謹守，幸其心能自覺者，每選所拔亦有三五人；若又專固者，則亦一人不拔。據資配職，自以為能，為官擇人，初無此意，故使時人有「平配」之議，官曹無得賢之實。故臣以為選部之法，弊於不變。變法甚易，在陛下渙然行之。假如今之銓衡，欲自為意，亦限行之以久，動必見疑，遂用因循，益為浮薄。今若刺史、縣令精覈其人，即每年當管之內，應有合選之色，且先委曲考其才行，堪入品流，然後送臺，臺又推擇，據所用之多少，為州縣之殿最，一則州縣慎於所舉，必取入官之才；二則吏部因其有成，無多庸人干冒。縱有不任選者，謬起怨端，且猶分謗於外臺，不至諠譁於南省。今則每歲選者動以萬計，京師米物為之空虛，豈多士若斯，蓋渝濫至此。而欲仍舊致理，難於改制，衹益法之煩碎，賢愚混雜，就中以一詩一判定其是非，適使賢人君子從此遺逸，斯亦明代之闕政，有識之所歎息也。 |
| | In ancient times, when selecting virtuous and capable officials, the focus was on whether they were fit for their roles. Some were summoned based solely on reputation, while others were appointed after a single meeting. Thus, scholars cultivated upright conduct without seeking to gain through luck or favoritism. Yet today, the realm is not necessarily as well governed as in ancient times, and administrative tasks have multiplied. This truly reflects a failure to address fundamental issues while merely focusing on superficial solutions. What is meant by "superficial matters" are the countless regulations of the Lübu, where clerks pore over minute details and distinctions. They become entangled in bureaucratic procedures, drowning in paperwork; corrupt 胥徒 (clerical assistants) also take advantage of these loopholes to act recklessly. I believe that the original purpose of creating records and documents was merely to prevent forgetting about suitable candidates. Now, however, we place excessive emphasis on scrutinizing case files while neglecting the urgency of selecting talent—this is no different from dropping a sword into a river and carving a mark on the boat in an attempt to find it later. The further we drift away from this principle, the more sorrowful it becomes. Those who claim to be capable in the Lübu often say: "We must follow the order from Xianwei and Zhubu, then from Zhubu to Xiancheng." These officials of the personnel department are merely good at adhering rigidly to written rules. They judge only whether candidates meet procedural requirements, without considering their virtue or ability. This is essentially what happens—how mistaken this approach truly is! If Your Majesty does not consider the Shangshu or Shilang of Lübu to be virtuous, you would certainly not entrust them with official duties; If the Shangshu and Shilang have been entrusted because they are deemed virtuous, how could they then be incapable of recognizing talent? It is indeed difficult to know people well—this has always been a matter requiring caution. Yet if one can select five capable individuals out of ten, such a method remains viable. Nowadays, however, officials rigidly adhere to regulations and value strict compliance. Occasionally, among those selected, there are three or five individuals whose competence becomes evident on their own; if the official is overly rigid and inflexible, then not even one capable person will be promoted. Relying solely on qualifications to assign positions, they consider themselves capable. Yet the idea of selecting officials based on merit was never their intention. Thus, people today criticize this practice as "equal distribution," and in reality, no truly virtuous individuals are being appointed to official posts. Therefore, I believe the problem with the selection system lies in its failure to change. Reforming this law is not difficult; it merely requires Your Majesty's clear and decisive action. Even if the current officials in charge of appointments wish to act independently, they are constrained by long-standing practices. Any change is met with suspicion, so they resort to following old habits and become increasingly superficial and shallow. Now, if cishi and xianling carefully examine candidates, then within the jurisdiction of each year, there should be eligible individuals for selection. First, they must thoroughly assess their virtue and ability; those deemed suitable to enter official ranks are then sent to the central court. The court will further select among them, using the number of qualified candidates as a basis for evaluating the performance of commanderies and counties. In this way: first, local officials will be cautious in their recommendations and ensure only truly capable individuals are submitted; Secondly, the Lübu can rely on these pre-vetted candidates, thus avoiding excessive interference from unqualified or fraudulent applicants. Even if some are not selected and raise complaints, the blame will be shared with local authorities rather than concentrated in the southern court, thus preventing widespread uproar. Nowadays, each year's selection process involves tens of thousands of candidates, to the point that grain and goods in the capital are depleted. This is not because there are so many virtuous scholars, but rather due to corruption and laxity having reached such extremes. And yet, if one wishes to maintain the old system and achieve good governance, it is more difficult than instituting reform. The result is only an increase in complicated regulations, with virtuous and foolish individuals becoming mixed together. Judging right or wrong solely based on a single poem or examination question merely causes capable men and gentlemen to be overlooked. This has become a flaw of enlightened rule, something that all those with insight lament deeply.
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又天下雖廣，朝廷雖眾，而士之名賢，誠可知也。若使毀稱相亂，聽受不明，事將已矣，無復可說。如知其賢能，各有品第，每一官闕，而不以次用之，則是知而不為，焉用彼相。借如諸司清要之職，當用第一之人，及其要官闕，時或以下等叨進，以故時議無高無下，唯論得與不得，自然清議不立，名節不修，上善則守志而後時，中人則躁求而易操。其故何哉？朝廷若以令名進人，士子亦以修名獲利，而利之所出，眾則趨焉。已而名利不出於清修，所趨多歸於人事，其小者苟求取得，一變而至阿私；其大者許以分義，再變而成朋黨：斯並教化漸漬，使之必然。故於用人之際，不可不第其高下；若高下有次，不可謬干。夫士必刻意修飾，思齊日眾，刑政自清。此皆興衰之大端，安可不察也。 |
| | Moreover, although the realm is vast and the court teems with officials, truly virtuous scholars are indeed identifiable. If praise and slander become confused, and if judgments cannot be made clearly, then matters will come to an end, with nothing more to say. If one knows who is virtuous and capable, and has ranked them accordingly, yet when a post becomes vacant, the most suitable person is not appointed in order—this would be knowing but failing to act. What use are such prime ministers then? For example, when it comes to important and prestigious posts in various departments, the most outstanding individuals should be appointed. Yet when such positions become vacant, they are sometimes filled by those of lower rank who improperly obtain them. As a result, public opinion no longer distinguishes between high or low merit but only discusses whether one has obtained an appointment or not. Naturally, impartial judgment is lost and moral integrity declines. The most virtuous will remain steadfast in their principles until the right time comes, while ordinary people become restless, seeking advancement easily and compromising their values. What is the reason for this? It is because if the court promotes individuals based on good reputation, scholars will also cultivate their reputations to gain benefits. Where there are rewards, many naturally rush toward them. Soon enough, reputation and benefits no longer stem from upright conduct but are instead obtained through personal connections. The less scrupulous will seek them by any means, gradually resorting to favoritism and corruption; the more ambitious may initially justify their actions with appeals to loyalty or righteousness, but eventually form factions and cliques. This is all a result of gradual moral decline and the inevitable consequences it brings. Therefore, when appointing officials, one cannot fail to rank them according to their merit; if there is a clear hierarchy of merit, then no one should be improperly promoted. Scholars must necessarily cultivate themselves with diligence and integrity; as more people strive for moral excellence, the administration of justice will naturally become clear and upright. These are all fundamental factors in a state's rise or decline—how can they possibly be ignored?
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十七年三月，國子祭酒楊瑒上言：「伏聞承前之例，每年應舉常有千數，及第兩監不過一二十人。臣恐三千學徒，虛費官廩；兩監博士，濫縻天祿。臣竊見入仕諸色出身，每歲向二千餘人，方於明經、進士，多十餘倍，自然服勤道業之士不及胥吏，以其效官，豈識先王之禮義。陛下設學校務以勸進之，有司為限約務以黜退之，臣之微誠，實所未曉。今監司課試，十已退其八九，考功及第，十又不收一二，長以此為限，恐儒風漸墜，小道將興。若以出身人多，應須諸色都減，豈在獨抑明經、進士也。」上然之。 |
| | In the third month of the seventeenth year, Yang Zhang, the head of Guozi (National Supervisory Academy), made a statement: "I have heard that according to previous precedents, every year there are usually thousands who take the imperial examinations, yet only one or two dozen candidates from both academies pass." I fear that among the three thousand students, many are wasting official provisions; the doctoral scholars of both academies are improperly consuming imperial resources. I secretly observe that each year, more than two thousand individuals of various backgrounds enter officialdom. Compared to those passing the Mingjing and Jinshi examinations, this number is over ten times greater. Naturally, scholars who diligently pursue learning and virtue are outpaced by 胥吏 (clerks), as their service to office does not reflect an understanding of the rites and moral principles established by past kings. Your Majesty has established schools to encourage advancement, yet officials impose restrictions and quotas aimed at weeding out the unworthy. This contradiction is something I truly fail to understand. Now, in the examinations conducted by the academies, out of ten candidates, eight or nine are already dismissed. In the official evaluations and final selections, only one or two out of ten are accepted. If such restrictions continue indefinitely, I fear that Confucian values will gradually decline while trivial pursuits will flourish. If the concern is that too many individuals are entering officialdom through various backgrounds, then all categories should be reduced accordingly. Why single out and suppress those passing the Mingjing or Jinshi examinations?" The emperor agreed with this view.
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左監門衛錄事參軍劉秩論曰： |
| | Liu Zhi, a military officer of the Left Jianmen Wei (Left Gate Guards), commented:
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王者官人，必視國之要，杜諸戶，一其門，安平則尊經術之士，有難則貴介胄之臣。 |
| | A sovereign who appoints officials must consider the needs of the state, close all other paths, and unify the entrance. In times of peace, he should honor scholars well-versed in Confucian classics; in times of crisis, he should value soldiers clad in armor.
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| | 雜議論中: |
夏、殷、周選士必於庠序，非其道者莫得仕進，是以誘人也無二，其應之者亦一。及周之末，諸侯異政，取人多方，故商鞅患之，說秦孝公曰：「利出一孔者王，利出二孔者強，利出三孔者弱。」於是下令：非戰非農，不得爵位。秦卒以是能并吞六國。漢室干戈以定禍亂，貴尚淳質。高后舉孝悌、力田，文景守而不變，故下有常業，而朝稱多士。及孝武察孝廉，置五經博士弟子，雖門開二三，而未失道德也。逮至晚歲，務立功名，銳意四夷，故權譎之謀設，荊楚之士進，軍旅相繼，官用不足。是以聚斂計料之政生，設險興利之臣起，番係、嚴熊羆等經淮造渠，以通漕運，東郭偃、孔僅建鹽鐵諸利策，富者冒爵射官，免刑除罪。公用彌多，而為官者徇私，上下並求，百姓不堪刓弊。故巧法慘急之臣進，而見知廢格之法作，杜周、減宣之屬以峻文決理貴，而王溫舒之徒以鷹擊敢殺彰。而法先王之術，習俎豆之容者，無所任用，由是精通秀穎之士不遊於學，遊於學者率章句之儒也。是以昭帝之時，霍光問人疾苦，不本之於太常諸生，徵天下賢良文學以訪之，是常道不足以取人也。至於東漢，光武好學，不能施之於政，乃躬自講經。肅宗以後，時或祖效，尊重儒術，不達其意而酌其文；三公尚書雖用經術之士，而不行經術之道。是以元、成以降，迄於東漢，慷慨通方之士寡，廉隅立節之徒眾。無何，漢氏失馭，曹魏僭竊，中正取士，權歸著姓，雖可以鎮伏甿庶，非尚賢之術，蓋尊尊之道。於時聖人不出，賢哲無位，詩道大作，怨曠之端也。洎乎晉、宋、齊、梁，遞相祖習，其風彌盛。捨學問，尚文章；小仁義，大放誕。談莊周、老聃之說，誦楚詞、文選之言。六經九流，時曾閱目；百家三史，罕聞於耳。撮群鈔以為學，總眾詩以為資。謂善賦者廊廟之人，雕蟲者台鼎之器。下以此自負，上以此選材，上下相蒙，持此為業，雖名重於當時，而不達於從政。故曰：「取人之道，可以敦化。」周書曰：「以言取人，人竭其言；以行取人，人竭其行。」取人之道，不可不慎也。原夫詩賦之義，所以達下情，所以諷君上。上下情通而天下亂者，未之有也。近之作者，先文後理，詞冶不雅，既不關於諷刺，又不足以見情，蓋失其本，又何為乎！隋氏罷中正，舉選不本鄉曲，故里閭無豪族，井邑無衣冠，人不土著，萃處京畿，士不飾行，人弱而愚。 |
| | In the Xia, Shang, and Zhou dynasties, scholars were selected exclusively through schools; those who did not follow the Way could not attain official positions. Therefore, there was no alternative path to attract people, and all who responded followed a single route. By the end of the Zhou dynasty, feudal lords implemented different policies and employed people through various means. Hence, Shang Yang was concerned about this situation and advised King Xiao of Qin: "A ruler who channels all benefits through a single source will become king; one who allows them to flow from two sources will grow strong; but if they emerge from three or more, the state will weaken." Thus he issued an order: those not engaged in warfare or agriculture would be denied noble ranks. The state of Qin eventually succeeded in conquering the six other states precisely because of this policy. During the Han dynasty, wars were waged to quell chaos and disorder, and virtue was valued in its purest form. Empress Dowager Gao promoted filial piety, fraternal respect, and diligence in farming. Emperors Wen and Jing adhered to this policy without change; thus, the people had stable occupations, and the court was praised for having many virtuous scholars. When Emperor Wu of Han instituted the Xiu Lian (filial and upright) system and established doctoral students for the Five Classics, although a few additional paths were opened, moral principles had not yet been lost. By the later years, there was a growing emphasis on establishing achievements and fame, with keen interest in subduing the four frontier regions. Thus, schemes of cunning were devised, scholars from Jingchu advanced, military campaigns followed one after another, and official appointments could not keep up with demand. Therefore, policies of taxation and resource management arose, and officials who devised schemes for profit emerged. Figures such as Fan Xi and Yan Xiongpi constructed canals along the Huai River to facilitate canal transport; Dongguo Yan and Kong Jin proposed strategies to monopolize salt and iron production. The wealthy sought noble ranks and official positions through bribery, evading punishment and having their crimes pardoned. With public officials multiplying endlessly, those in office became corrupt and self-serving; both the upper and lower ranks pursued their own interests, leaving common people unable to bear the burdens and injustices. Therefore, officials who resorted to harsh and cruel legal interpretations rose in prominence, while laws punishing those who concealed crimes or obstructed justice were enacted. Figures like Du Zhou and Jian Xuan gained prestige by applying severe legal interpretations, while others such as Wang Wenshu distinguished themselves through ruthless enforcement and willingness to kill. Meanwhile, those who studied the teachings of past kings and mastered ritual practices found no positions available. As a result, outstanding scholars with deep knowledge ceased to pursue education; among those remaining in schools were mostly Confucian scholars fixated on rote memorization of classical texts. Therefore, during the reign of Emperor Zhao, when Huo Guang inquired about people's hardships, he did not consult the scholars under the Tai Chang (Ministry of Rites), but instead summoned virtuous and learned men from across the empire to seek their advice. This demonstrated that conventional methods were insufficient for selecting capable individuals. By the time of the Eastern Han, Emperor Guangwu loved learning but failed to apply it in governance; instead, he personally lectured on Confucian classics. After Emperor Suzong, at times the court would emulate this practice and show respect for Confucian learning, yet without truly understanding its meaning, they merely imitated its form. Although the Three Excellencies and Shangshu (Ministry of Works) officials were often appointed from among those well-versed in Confucian texts, they did not actually practice the principles of Confucianism. Therefore, from the reigns of Emperors Yuan and Cheng onward until the Eastern Han dynasty, there were few bold and broad-minded scholars, while many became narrow-minded individuals who merely emphasized personal integrity. Not long after, the Han dynasty lost control and Cao Wei usurped power. The system of zhongzheng (nominated by local gentry) was introduced to select officials, with authority concentrated in prominent families. Although this could suppress commoners, it was not a method that valued talent—it was essentially a way of upholding hierarchical respect for status. At this time, sages did not emerge and the wise had no positions; thus poetry flourished greatly, marking the beginning of lamentation and discontent. By the time of the Jin, Song, Qi, and Liang dynasties, this practice was passed down from one to another, becoming increasingly prevalent. They abandoned scholarship in favor of literary style; they emphasized minor acts of righteousness while indulging in great recklessness. They discussed the doctrines of Zhuangzi and Laozi, reciting the verses from Chu Ci (Songs of Chu) and Wen Xuan (Selections of Refined Literature). The Six Classics and Nine Schools of Thought were occasionally glanced at; the histories of the Hundred Schools and Three Dynasties were rarely heard of. They copied fragments from various sources to form their learning, collecting a multitude of poems as their resource. They believed that those skilled in writing fu (rhapsodies) were fit for high office, and that those who excelled in ornate literary forms could become the pillars of state. Those below took pride in this, and those above used it as a criterion for selecting talent. Superiors and subordinates deceived each other, regarding this as their profession; although they gained fame at the time, they were not capable of governing effectively. Hence it is said: "The way to select people can promote moral cultivation." The Book of Zhou says: "To judge a person by his words, people will exhaust themselves in speaking; to judge a person by his conduct, people will exhaust themselves in action." Therefore, the method of selecting people cannot be approached without great care. Originally, the purpose of poetry and fu (rhapsody) was to convey the sentiments of commoners and to admonish rulers. There has never been a case where communication between ruler and people existed yet disorder prevailed throughout the realm. Recent writers prioritize literary style over substance, producing flowery and vulgar language. Their works neither serve to admonish nor express genuine sentiment—they have lost the original purpose; what is the point of such writing! The Sui dynasty abolished the zhongzheng system, and appointments were no longer based on local gentry recommendations. As a result, villages lacked powerful families, towns had no noble lineages, people did not settle in their native lands but instead gathered in the capital region. Scholars neglected moral cultivation, and the populace became weak and ignorant.
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夫古者以勳賞功，以才蒞職，以才蒞職，是以職與人宜；近則以職賞功，是以官與人乖。古者計人而貢士，計吏而用人，故士無不官，官無乏吏；近則官倍於古，士十於官，求官者又十於士，故士無官，官乏祿，吏擾人。古者王畿千里，千里之外，封建諸侯，諸侯之吏，自卿以降，各自舉任。當乎漢室，除保傅將相，餘盡專之。州縣佐史，則皆牧守選辟。夫公卿者，主相之所任也；甸外之官吏者，又諸侯牧守之事也。然則主司之所選者，獨甸內之吏，公卿府之屬耳，豈不寡哉！所選既寡，則焉得不精！近則有封建而無國邑，五服之內，政決王朝；一命拜免，必歸吏部。按名授職，猶不能遣，何暇采訪賢良，搜覈行能耶？時皆共嗤其失，而不知失之所以，故備詳之。 |
| | In ancient times, meritorious service was rewarded with honors, and positions were assigned according to talent. Assigning posts based on ability ensured that roles matched the individuals' capabilities; in recent times, however, rewards have been given in terms of official positions, leading to a mismatch between posts and people. In ancient times, the number of scholars recommended was calculated according to population, and officials were appointed based on administrative needs. Thus, no scholar went unappointed, and no office lacked suitable personnel; in recent times, the number of officials has doubled compared to ancient standards, and scholars now outnumber officials by tenfold. Those seeking official posts are even more numerous—ten times the number of scholars. Hence, many scholars remain unappointed. Official salaries are insufficient, and clerks burden the people. In ancient times, the royal domain extended a thousand li, with feudal lords governing beyond that distance. Officials under each lord—from senior ministers down—were appointed independently by their respective rulers. During the Han dynasty, except for the positions of guardian tutors and chancellors, all other appointments were left to local authorities' discretion. Assistant officials at the state and county levels were all appointed by their respective governors or magistrates. The ministers of state, such as gongqing (high-ranking officials), were appointed by the prime minister; officials in regions beyond the royal domain were matters left to feudal lords and local magistrates. Thus, the central government was responsible for selecting officials only within the royal domain and those serving in the offices of high-ranking ministers—how few these were! With so few to be selected, how could they not be refined and excellent! In recent times, although feudal titles exist, there are no actual fiefdoms. Within the five zones of mourning attire (symbolizing administrative reach), all political decisions rest with the imperial court; The appointment or dismissal of even the lowest-ranking officials must be decided by the Ministry of Personnel. Even assigning posts based on names is difficult to accomplish; how then can there be time to investigate virtuous men or examine their conduct and ability? At the time, people generally mocked this failure without understanding its root cause; therefore, I have provided a detailed explanation.
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| | 雜議論中: |
又曰： |
| | It is also said:
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夫官有大小，材有短長，長者任之以大官，短者任之以小職，職與人相宜，而功與事並理。是以孟公綽為趙、魏老則優，不可以為滕、薛大夫。近之任官，其選之也略，其使之也備，一人之身，職無不蒞，若委游、夏以政事，責冉、季以文學也，何其謬歟！故人失其長，官失其理。 |
| | Official positions vary in rank, and individuals possess different abilities. Those with greater talent should be assigned to higher posts, while those with lesser ability should hold minor roles. When duties match the capabilities of officials, then accomplishments align with responsibilities. Therefore, Meng Gongchuo was outstanding as an elder in Zhao and Wei but could not serve as a magistrate of Teng or Xue. In recent times, officials are selected carelessly but assigned to numerous duties. A single person is expected to handle all responsibilities without exception. It would be as absurd as entrusting You Ruo and Zi Xia with administrative affairs or demanding Ran Qiu and Ji Lu to excel in literary matters—how mistaken this is! Therefore, individuals are deprived of the opportunity to use their strengths, and official roles lose their proper function.
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是以三代之制，家有代業，國有代官。孔子曰：「醫不三世，不服其藥。」史墨曰：「古之為官，代守其業，朝夕思之。一朝失業，死則及焉。」是知業不代習，則其事不精。此周之所以得人也。昔羲氏、和氏掌天地，劉氏代擾龍，籍氏代司人，庾氏、庫氏代司出納，制氏代司鑄鐘，即其事也。至後代，以代卿執柄，益私門，卑公室，齊奪於田氏，魯弱於三桓。革代卿之失，而不復代業之制，醫、工、筮、數，其道浸微，蓋為此也。 |
| | This is why in the Three Dynasties (Xia, Shang, Zhou), each family had its inherited profession and each state had hereditary official positions. Confucius said: "A physician who has not practiced for three generations should not be trusted with medicine." Shi Mo said: "In ancient times, those holding official posts inherited their positions and responsibilities, thinking about them day and night. If they lost their profession in a single day, the consequences would follow even after death." This shows that if a profession is not passed down and practiced through generations, it cannot be mastered with expertise. This was why the Zhou dynasty succeeded in securing capable individuals. In the past, the Xi and He families were in charge of astronomy; the Liu family successively managed dragons (likely a metaphor for water or weather control); the Ji family held hereditary responsibility over people; the Yu and Ku families passed down duties related to treasury management; and the Zhi family inherited the task of casting bells—these are examples of such practices. By later generations, hereditary positions were held by aristocratic families, which further strengthened private interests and weakened the royal authority. Qi fell to the Tian clan, while Lu became weak under the control of the Three Huans. Although the 弊端 (abuses) of hereditary officialdom were reformed, the system of inherited professions was not restored. As a result, the traditions of medicine, craftsmanship, divination, and mathematics gradually declined—this is precisely why.
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故老子曰：「聖人常善救人，故無棄人；常善救物，故無棄物。」不善用人者，譬若使驥捕鼠，令鷹守肉：驥之捕鼠，終不可獲，而千里之功廢矣；鷹之守肉，死有餘罪，而攫撮之效沒矣。夫裁徑尺之帛，刊方寸之木，不任左右，必求良工者，裁帛、刊木非左右之所能故也。徑尺之帛，方寸之木，薄物也，非良工不能裁之；況帝王之佐，經國之任，可不審擇其人乎？故構大匇者先擇木，然後揀材；理國家者先擇佐，然後守人。大匠構屋，必以大材為棟梁，小材為榱橑，苟有所中，尺寸之木無棄，此善理木者也。 |
| | Therefore, Laozi said: "A sage constantly seeks to save people; thus there are no discarded individuals; he always seeks to preserve things, so nothing is wasted." Those who are poor at employing people are like using a Qiji (a fine steed) to catch mice or ordering an eagle to guard meat. Using a Qiji to catch mice will never succeed, and the horse's ability for long-distance travel is wasted; an eagle guarding meat would be guilty of death even after its demise, as it fails to fulfill the very purpose for which eagles are valued. When cutting a piece of silk or carving a block of wood, if one does not entrust the task to an expert but insists on seeking a skilled craftsman, it is because such tasks are beyond the capability of ordinary attendants. A piece of silk one chi wide and a block of wood one cun square may seem trivial, yet without a skilled craftsman they cannot be properly cut or carved; how much more so for the assistants of an emperor and those entrusted with governing the state—can one not carefully select such individuals? Therefore, when building a great hall, one first selects suitable trees before choosing materials; when governing the state, one must first select capable assistants and then appoint trustworthy officials. A master builder constructing a house will necessarily use large timber for beams and rafters, while smaller wood is used for eaves and supports. If suitable for the task, even pieces of one chi in length are not wasted—this is the mark of an expert craftsman.
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洋州刺史趙匡舉選議曰： |
| | Zhao Kuang, the military governor of Yang Zhou, proposed a discussion on official selection:
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昔三代建侯，與今事異。理道損益，請自漢言之。漢朝用人，自詔舉之外，其府、寺、郡國屬吏，皆令自署。故天下之士，修身於家，而辟書交至，以此士務名節，風俗用修。魏氏立九品之制，中正司之，於是族大者第高，而寒門之秀屈矣。國朝舉選，用隋氏之制，歲月既久，其法益訛。 |
| | In ancient times during the Three Dynasties, feudal lords were appointed; this is different from current circumstances. Regarding the principles of governance and their changes over time, I would like to begin by discussing the Han dynasty. The Han dynasty's method of appointing officials included not only those selected through imperial edicts and recommendations, but also subordinates in government offices, temples, and local commanderies who were allowed to be appointed by their superiors themselves. Therefore, scholars throughout the land cultivated virtue in their homes and were frequently summoned for official appointments through recommendations. Because of this, men of learning valued reputation and integrity, and thus social customs became refined. The Wei dynasty established the Nine-Rank System, which was administered by the Zhongzheng (central assessors). As a result, those from prominent families received higher ranks, while talented individuals from humble backgrounds were suppressed. In our dynasty, the system of selecting officials followed that of the Sui dynasty; however, as time passed, the regulations became increasingly distorted.
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夫才智因習就，固然之理。進士者時共貴之，主司褒貶，實在詩賦，務求巧麗，以此為賢，不唯無益於用，實亦妨其正習；不唯撓其淳和，實又長其佻思。自非識度超然，時或孤秀，其餘溺於所習，悉昧本源。欲以啟導性靈，獎成後進，斯亦難矣！故士林鮮體國之論，其弊一也。又人之心智，蓋有涯分，而九流七略，書籍無窮。主司徵問，不立程限，故修習之時，但務鈔略，比及就試，偶中是期。業無所成，固由於此。故當代寡人師之學，其弊二也。疏以釋經，蓋筌蹄耳。明經讀書，勤苦已甚，其口問義，又誦疏文，徒竭其精華，習不急之業。而當代禮法，無不面牆，及臨人決事，取辦胥吏之口而已。所謂所習非所用，所用非所習者也。故當官少稱職之吏，其弊三也。舉人大率二十人中方收一人，故沒齒而不登科者甚眾，其事難，其路隘也如此。而雜色之流，廣通其路也。此一彼十，此百彼千，揆其秩序，無所差降，故受官多底下之人，修業抱後時之歎，待不才者何厚，處有能者何薄！崇末抑本，啟昏窒明，故士子捨學業而趨末伎，其弊四也。收人既少，則爭第急切，交馳公卿，以求汲引，毀訾同類，用以爭先。故業因儒雅，行成險薄，非受性如此，勢使然也。浸以成俗，虧損國風，其弊五也。大抵舉選人以秋末就路，春末方歸，休息未定，聚糧未辦，即又及秋。事業不得修習，益令藝能淺薄，其弊六也。羈旅往來，縻費實甚，非唯妨闕生業，蓋亦隳其舊產，未及數舉，索然以空，其弊七也。貧窶之士在遠方，欲力赴京師，而所冀無際，以此揆度，遂至沒身。使茲人有抱屈之恨，國家有遺才之闕，其弊八也。官司運江、淮之儲，計五費其四，乃達京邑，芻薪之貴，又十倍四方。而舉選之人，每年攢會，計其人畜，蓋將數萬，無成而歸，十乃七八，徒令關中煩耗，其弊九也。為官擇人，唯才是待。今選司並格之以年數，合格者，判雖下劣，一切皆收；如未合格而應科目者，纔有小瑕，莫不見棄。故無能之士，祿以例臻；才俊之流，坐成白首。此非古人求賢審官之義，亦已明矣。其弊十也。選人不約本州所試，悉令聚於京師，人既浩穰，文簿繁雜，因此渝濫，其事百端。故俗閒相傳云：「入試非正身十有三四，赴官非正身十有二三。」此又弊之尤者。 |
| | Talent and intelligence are developed through learning—this is a natural principle. The Jinshi degree is highly valued by the times, and the examiners' evaluations depend largely on poetry and essays. Candidates strive for cleverness and ornate beauty, regarding this as virtue; not only does it provide no practical benefit, but it actually hinders their proper studies; it not only disrupts their sincerity and harmony, but also encourages frivolous thoughts. Unless one possesses extraordinary insight and a broad perspective, occasionally standing out as unique in the times, most others become immersed in their accustomed ways and completely lose sight of their original foundation. To hope to cultivate innate potential or encourage future generations under such circumstances is truly difficult! Therefore, among scholars there are few who offer discussions on loyalty and concern for the state—this is one of its drawbacks. Moreover, a person's intellect has limits, yet among the Nine Schools and Seven Categories of literature, there is an endless array of books. The examiners' questions do not set fixed limits or standards, so during their preparation candidates merely focus on copying and superficial memorization. By the time they take the exams, success depends entirely on chance. Thus, the lack of genuine scholarly achievement is due precisely to this situation. Therefore, in our time there are few who pursue true learning and master knowledge—this constitutes a second drawback. Commentaries that explain the classics are merely tools for guidance, like nets or traps. Those who study the classics to pass the Mingjing examination already endure great hardship; when they are orally tested on their understanding, they must recite commentaries by heart. This merely exhausts their energy and effort in pursuits that are not urgent or essential. In our time, no one truly understands the rites and laws; when it comes to adjudicating matters or governing people, decisions are merely based on what clerks say. This is precisely what is meant by "what one studies is not what one uses, and what one uses is not what one studied." Therefore, there are few officials in office who can be said to be competent—this constitutes a third drawback. Among those taking the Jinshi examination, only one out of every twenty is accepted; thus, many spend their entire lives without passing. The path to success is so difficult and narrow. Meanwhile, for those in other categories, the paths are much more open and accessible. For every one who passes the Jinshi examination, there are ten in other categories; for each hundred Jinshi candidates, there are a thousand others. Considering their ranks and status, they are treated equally with no distinction. Therefore, many officials come from lower-level appointments, while those who have studied hard must endure the sorrow of delayed recognition. How generous is the treatment given to the unqualified, and how meager the respect shown to the truly capable! Valuing superficial skills while suppressing fundamental learning, encouraging ignorance and stifling wisdom—this leads scholars to abandon their studies in favor of trivial pursuits. This is the fourth drawback. Since so few candidates are accepted, those who compete for the top ranks become desperate. They rush to curry favor with high-ranking officials in hopes of being recommended, and they slander their peers just to gain an advantage. Thus, what was once a profession rooted in Confucian virtue becomes tainted with deceit and superficiality; this is not due to their inherent nature but rather the result of circumstances. This gradually becomes a custom, damaging national values—this constitutes the fifth drawback. Generally speaking, candidates for official selection travel to the capital at the end of autumn and return home by late spring. Before they have had time to rest or prepare provisions, it is already autumn again. They are unable to study or practice their craft, which only makes their skills and knowledge increasingly shallow—this constitutes the sixth drawback. The constant travel and sojourns away from home result in great financial strain. This not only hinders the development of their livelihood but also ruins their original assets; before they have taken the exams a few times, they are already left destitute—this constitutes the seventh drawback. Poor scholars from distant regions who strive to reach the capital in hopes of success find their aspirations endless. Measuring their prospects, they often end up spending their entire lives in vain. This causes such individuals to harbor lifelong regrets of injustice and results in the state's failure to utilize its talents—this constitutes the eighth drawback. Government officials transporting grain and supplies from Jianghuai lose four out of every five units due to costs before reaching the capital. The price of firewood is also ten times higher than in other regions. And each year, the candidates for selection gather in large numbers; counting both people and animals, there are likely tens of thousands. Most return without success—seven or eight out of ten—and this only causes unnecessary strain on Guanzhong region—this constitutes the ninth drawback. When appointing officials, one should select people based solely on their talent and ability. Today, the selection office imposes age restrictions; those who meet these criteria are accepted even if they possess only mediocre abilities—every single one is admitted. Those who do not meet the age requirements but apply for examination subjects are rejected at the slightest flaw, without exception. Therefore, those lacking ability still receive official appointments through routine procedures; while talented individuals remain unrecognized and grow old in obscurity. This clearly contradicts the principles of seeking virtuous men and carefully appointing officials as practiced by our ancestors. This constitutes the tenth drawback. Candidates for official selection are not restricted to examinations held in their home commanderies but are required to gather in the capital. With so many people involved and documents becoming excessively complicated, errors and abuses inevitably arise, leading to a hundred different problems. Hence, it is commonly said among the people: "Of those taking exams, three or four out of ten are not the candidates themselves; and of those assuming official posts, two or three out of ten have also been impersonated." This is yet another particularly severe drawback.
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今若未能頓除舉選，以從古制，且稍變易，以息弊源，則官多佳吏，風俗可變。其條例如後： |
| | If we cannot immediately abolish the current system of official selection and revert to ancient practices, at least some modifications should be made to eliminate the root causes of these problems. In this way, more capable officials can be appointed, and social customs may gradually improve. The specific proposals are as follows:
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舉人條例：一、立身入仕，莫先於禮，尚書明王道，論語詮百行，孝經德之本，學者所宜先習。其明經通此，謂之兩經舉，論語、孝經為之翼助。諸試帖一切請停，唯令策試義及口問。其試策自改問時務以來，經業之人鮮能屬綴，以此少能通者。所司知其若此，亦不於此取人，故時人云：「明經問策，禮試而已。」所謂變實為虛，無益於政。今請令其精習，試策問經義及時務各五節，並以通四以上為第。但令直書事義，解釋分明，不用空寫疏文及務華飾。其十節，總於一道之內問之。餘科準此。其口問諸書，每卷問一節，取其心中了悟，解釋分明，往來問答，無所滯礙，不用要令誦疏，亦以十通八以上為第。諸科亦準此。外更通周易、毛詩，名四經舉。加左氏春秋，為五經舉。不習左氏者，任以公羊、穀梁代之。其但習禮記及論語、孝經，名一經舉。既立差等，隨等授官，則能否區分，人知勸勉。 |
| | Regulations for selecting candidates: 1. Establishing one's character and entering officialdom should begin with the study of rites. The Book of Documents (Shangshu) clarifies the Way of kings, Analects of Confucius (Lunyu) explains all moral conduct, and Classic of Filial Piety (Xiaojing) is the foundation of virtue—these are what scholars should first study. Those who pass the Mingjing examination by mastering these texts may be called "candidates of two classics," with Analects and Classic of Filial Piety serving as supplementary studies. All written tests requiring rote copying should be abolished, and only policy essays and oral questioning on meaning should remain. Since the examination essays began to focus on current affairs, few scholars well-versed in classics have been able to compose coherent responses, and thus very few pass. The examiners are aware of this situation and do not select candidates based on these essays, so people say: "The Mingjing examination's policy questions amount to nothing more than a ritual formality." This is what is meant by transforming substance into mere form—offering no benefit to governance. Now, I propose that candidates be required to study thoroughly and take an examination consisting of five questions on the meaning of classics and five on current affairs. A candidate must correctly answer at least four sections to pass. Candidates should simply write clearly about the meaning of the issues, with clear explanations, without merely copying commentaries or focusing on ornate language. The ten questions will be integrated into a single comprehensive question. Other examination categories should follow the same standard. For the oral questioning on various texts, one section per volume will be asked. The candidate must demonstrate clear understanding and provide lucid explanations; back-and-forth dialogue should proceed without difficulty. There is no need to require rote memorization of commentaries. A score of eight out of ten correct responses will qualify as passing. The same standard shall apply to all other examination categories. Those who further master the Book of Changes (Zhouyi) and the Mao version of the Book of Songs will be known as "candidates of four classics." Adding the Commentary of Zuo on the Spring and Autumn Annals (Zuozhuan) qualifies one as a "candidate of five classics." Those who do not study Zuo's Commentary may substitute it with the Gongyang or Guliang Commentaries. Those who only study The Book of Rites (Liji) along with Analects and Classic offilial Piety will be known as "candidates of one classic." Once these distinctions are established, official appointments should follow accordingly based on the level achieved. This way, capable and incapable individuals will be clearly differentiated, and people will know to encourage themselves through diligence.
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一、明法舉亦請不帖，但策問義并口問，准經業科。：一、學春秋者能斷大事，其有兼習三傳，參其異同，商搉比擬，得其長者，謂之春秋舉。策問經義并口問，並準前。 |
| | 1. For the Mingfa examination (on law), I also propose abolishing rote copying and instead using policy questions on meaning along with oral questioning, following the same standards as for classical studies. 1. Those who study the Spring and Autumn Annals should be able to judge major historical events. If they also study all three commentaries (Zuo, Gongyang, and Guliang), compare their differences and similarities, analyze and evaluate them, and demonstrate mastery of the best interpretations, they may be called "Chunqiu candidates." Policy questions on classical meaning and oral questioning shall follow the same standards as previously outlined.
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| | 雜議論中: |
一、進士習業，亦請令習禮記、尚書、論語、孝經并一史。其雜文請試兩首，共五百字以上、六百字以下，試牋、表、議、論、銘、頌、箴、檄等有資於用者，不試詩賦。其理通，其詞雅，為上；理通詞平，為次；餘為否。其所試策，於所習經史內徵問，經問聖人旨趣，史問成敗得失，并時務，共十節。貴觀理識，不用徵求隱僻、詰以名數，為無益之能。言詞不至鄙陋，即為第。 |
| | 1. For Jinshi candidates, I also propose requiring them to study The Book of Rites, the Book of Documents, Analects, Classic of Filial Piety, and one history text. For the miscellaneous literary compositions, I propose requiring two pieces totaling between 500 and 600 characters. The content should include practical forms such as memorials, official reports, essays, discussions, inscriptions, odes, admonitions, and proclamations—poetry and rhapsodies need not be tested. If the content is logically sound and the language elegant, it will be considered excellent; if the meaning is clear but the style is merely adequate, it will be ranked as medium; anything else falls under failure. The policy questions should be drawn from the classics and histories that candidates have studied. Questions on classics will focus on the meanings of sages, while those on history will examine successes, failures, gains, and losses, as well as current affairs—totaling ten sections. The goal is to assess understanding and insight; there should be no need for obscure references or testing on trivial details, which are of little practical value. As long as the language is not crude or vulgar, it will qualify as a passing score.
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| | 雜議論中: |
一、其有通禮記、尚書、論語、孝經之外，更通道德諸經、通玄經、孟子、荀卿子、呂氏春秋、管子、墨子、韓子，謂之茂才舉。達觀之士，既知經學，兼有諸子之學，取其所長，捨其偏滯，則於理道無不該矣。試策徵問諸書義理，并時務，共二十節。仍與之言論，觀其通塞。 |
| | 1. Those who, in addition to mastering the Book of Rites, Book of Documents, Analects of Confucious, and Classic of Filialpiety, also study other classics such as the Daodejing (Tao Te Ching), Xuan Jing (Book of Mystery), Mencius, Xunzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lu), Guanzi, Mohist texts, and Han Feizi, may be called "candidates of exceptional talent." An enlightened scholar, having mastered the classics and also studied various schools of thought, can take advantage of their strengths while discarding their biases and limitations. In this way, he will have a comprehensive understanding of principles and governance. The policy examination should include questions on the meanings and principles from various texts as well as current affairs, totaling twenty sections. Oral discussions should also be conducted to assess their depth of understanding and ability to articulate ideas clearly.
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| | 雜議論中: |
一、其有學兼經史，達於政體，策略深正，其詞典雅者，謂之秀才舉。經通四經，或三禮，或三家春秋，兼通三史以上，即當其目。其試策，經問聖人旨趣，史問成敗得失，并時務，共二十節。仍與之談論，以究其能。 |
| | 1. Those who have studied both classics and history, understand the principles of governance, present sound and principled strategies, and express themselves in elegant language may be called "xiucai candidates." If they have mastered four classics or the Three Rites, or three commentaries on the Spring and Autumn Annals, along with a thorough understanding of at least three histories, then they qualify for this category. The policy examination will include questions on the teachings of sages from the classics, successes and failures in history, as well as current affairs; there will be a total of twenty sections. Oral discussions should also take place to further examine their abilities.
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| | 雜議論中: |
一、學倍秀才，而詞策同之，談論貫通，究識成敗，謂之宏才舉。以前三科，其策當詞高理備，不可同於進士。其所徵問，每十節通八以上為第。 |
| | 1. Those whose learning surpasses that of xiucai candidates, yet match them in policy essays and discussions, who demonstrate comprehensive understanding and deep insight into successes and failures, may be called "hongcai candidates." The previous three categories require policy essays to be both eloquent and comprehensive in reasoning; they cannot be equated with the Jinshi examination. For these examinations, a candidate must correctly answer eight out of ten questions to pass.
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| | 雜議論中: |
一、其史書，史記為一史，漢書為一史，後漢書并劉昭所注志為一史，三國志為一史，晉書為一史，李延壽南史為一史，北史為一史。習南史者，兼通宋、齊志；習北史者，通後魏、隋書志。自宋以後，史書煩碎冗長，請但問政理成敗所因，及其人物損益關於當代者，其餘一切不問。國朝自高祖以下及睿宗實錄，并貞觀政要，共為一史。 |
| | 1. Regarding historical texts, the Records of the Grand Historian (Shiji) counts as one history; the Former Han Book (Hanshu) is another; the Later Han Book (Hou Hanshu), together with Liu Zhao's annotated records, constitutes a third; the Records of the Three Kingdoms (Sanguozhi) is a fourth; the Jinshu is a fifth; Li Yanshou's Southern History (Nan Shi) is a sixth; and the Northern History (Bei Shi) is a seventh. Those who study the Nan Shi should also understand the histories of the Song and Qi dynasties; those studying the Bei Shi must also be familiar with the records on the Northern Wei and Sui dynasties. Since the Song dynasty, historical texts have become overly detailed and lengthy. I propose that only questions on governance principles, causes of success or failure, and influential figures whose contributions or shortcomings are relevant to contemporary times be asked; all other content should not be examined. The official histories of our dynasty, from Emperor Gaozu onward and including the Shilu of Emperor Ruizong, together with the Essentials of Government During the Zhen Guan Era (Zhengyao), collectively count as one history.
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| | 雜議論中: |
一、天文律曆，自有所司專習，且非學者卒能尋究，並請不問。唯五經所論，蓋舉其大體，不可不知。 |
| | 1. As for astronomy, music theory, and the calendar system, these are already under the jurisdiction of specialized officials to study; moreover, they are not subjects that scholars can suddenly master or thoroughly investigate, so I respectfully request that they also be excluded from examination questions. Only the Five Classics contain discussions of fundamental principles; their general outlines are essential knowledge and cannot be ignored.
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| | 雜議論中: |
一、每年天下舉人來秋入貢者，今年九月，州府依前科目，先起試其文策，通者注等第訖，試官、本司官、錄事、參軍及長吏連押其後。其口問者，題策後云口問通若干。即相連印縫，並依寫解為先後，不得參差。封題訖，十月中旬送觀察使，觀察使差人都送省司，隨遠近比類，須合程限。省司重考定訖，其入第者，二月內符下諸道、諸州追之，限九月內盡到，到即重試之。其文策，皆勘會書跡詞理，與州試同即收之，偽者送法司推問。其國子監舉人亦準前例。 |
| | 1. Each year, candidates from all over the empire who come to present themselves in autumn should be tested by their respective prefectures and states this September according to the established categories. First, they will take written examinations on policy essays; those who pass will have grades assigned. The examining officials, local administrative officers, clerks, assistant military commanders (canjun), and senior magistrates must jointly endorse these results. For those who undergo oral questioning, the number of questions passed in the oral examination should be noted after their policy essay scores as "oral examination passed for a certain number." The seals and endorsements must then be affixed in sequence, following the order of written submissions; discrepancies or irregularities are not allowed. After sealing the examination papers, by mid-October they must be sent to the Guancha Shi (Inspector of the Region), who will assign officials to deliver them all to the central government offices. The delivery should follow a schedule based on distance and similarity in route, ensuring compliance with time limits. After the central offices complete their re-examination and final evaluation, those who qualify for a rank will be notified by decree to all circuits and prefectures within two months. They must arrive at the designated location before September; upon arrival, they will undergo another round of testing. The policy essays must be carefully examined for handwriting and content to ensure they match the original submissions from the prefectural examinations; if they are found identical, they will be accepted. If any falsification is detected, the case shall be transferred to judicial authorities for investigation. Candidates recommended by the Guizi Jian (Imperial Academy) should also follow the same procedures as outlined above.
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| | 雜議論中: |
一、諸色身名都不涉學，昧於廉恥，何以居官？其簡試之時，雖云試經及判，其事苟且，與不試同。請皆令習孝經、論語。其孝經口問五道，論語口問十道，須問答精熟，知其義理，並須通八以上。如先習諸經書者，任隨所習試之，不須更試孝經、論語。其判問以時事，取其理通。必在責其重保，以絕替代。其合外州申解者，依舉選例處分。 |
| | 1. If individuals of various backgrounds have no connection to learning and are ignorant of integrity and shame, how can they hold official positions? During the selection process, although it is claimed that candidates are tested on their knowledge of classics and legal judgments (pan), these examinations are often perfunctory; in effect, they are no different from not being examined at all. I respectfully request that all candidates be required to study the Classic of Filial Piety (Xiaojing) and Analects of Confucius (Lunyu). For the Classic of Filial Piety, five oral questions should be asked; for the Analects, ten. Candidates must answer accurately and fluently, demonstrating understanding of their meanings and principles, and must correctly respond to at least eight out of these questions. If candidates have previously studied other Confucian classics, they may be tested according to their chosen texts and are not required to take additional examinations on the Classic of Filial Pierty or Analects. Judicial judgment questions should focus on current affairs, testing whether candidates can reason logically and arrive at sound conclusions. It is essential to require multiple guarantors for each candidate in order to eliminate the possibility of substitution. Those who apply from outside their home prefecture must be handled according to established regulations governing examination candidates.
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| | 雜議論中: |
一、一經及第人，選日請授中縣尉之類；判入第三等及蔭高，授上縣尉之類。兩經出身，授上縣尉之類；判入第三等及蔭高，授緊縣尉之類。用蔭止於此。其以上當以才進。四經出身，授緊縣尉之類；判入第三等，授望縣尉之類。五經，授望縣尉之類；判入第二等，授畿縣尉之類。明法出身，與兩經同資。進士及三禮舉、春秋舉，與四經同資。其茂才、秀才，請授畿尉之類。其宏才，請送詞策上中書、門下，請授諫官、史官等。禮經舉人，若更通諸家禮論及漢已來禮儀沿革者，請便授太常博士。茂才等三科，為學既優，並準五經舉人，便授官。其雜色出身人，量書判，授中縣尉之類。判入第三等及蔭高者，加一等。凡蔭除解褐官外，不在用限。 |
| | 1. For those who pass the examination with a single classic, I respectfully request that on the day of appointment they be assigned to positions such as county 尉 (wei) in medium-sized counties; those who achieve a third-class judicial judgment score or have noble lineage, should be appointed to positions such as county wei in major counties. Those who pass with two classics may be assigned to posts of the same rank as senior county 尉 (wei). If they also achieve a third-class judgment score or come from noble lineage, they should be assigned to posts such as county 尉 in key counties. The privilege of appointment based on noble lineage shall not extend beyond this. Those who rank higher should be promoted solely according to their abilities. Candidates passing with four classics may be appointed as county 尉 in key counties; those who achieve a third-class score on the judicial judgment examination should be assigned to posts equivalent to county 尉 in prestigious counties. Those passing with five classics may be appointed as county wei in prestigious counties; those who achieve a second-class score on the judicial examination should be assigned posts equivalent to county 尉 within the imperial capital region. Candidates passing through the Mingfa (Legal Studies) category shall have the same status as those who passed with two classics. Jinshi degree holders, candidates of the Sanli examination, and Chunqiu examination candidates shall have the same status as those passing with four classics. For xiucai (Outstanding Talent) and maochai (Exemplary Talent) candidates, I respectfully request they be appointed to posts equivalent to county wei within the imperial capital region. For hongcai (Outstanding Ability) candidates, I respectfully propose that their policy essays be submitted to the Secretariat and the Office of Door-Down for review, and they should then be appointed as censors or historians. Candidates of the Lijing (Classic of Rites) examination, if they further demonstrate mastery of various interpretations of rites and an understanding of ritual changes since the Han dynasty, should be directly appointed as Tai Chang bo shi (Doctor of the Grand Sacrificial Office). Candidates in the three categories of maochai, as well as others with superior academic achievement, should all be granted official appointments on par with those passing through the Five Classics examination. For candidates from miscellaneous backgrounds, appointments as county 尉 in medium-sized counties should be based on their written and judicial performance. Those who achieve a third-class judgment score or possess noble lineage shall receive an appointment one rank higher. All appointments based on noble lineage, except for the initial official post that marks one's entry into government service (jiehe guan), are not to be considered in future appointments.
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| | 雜議論中: |
一、其今舉人所習既從簡易，士子趨學必當數倍往時。每年諸色舉人，主司簡擇，常以五百人為大限，此外任收雜色。 |
| | 1. Since the current examination subjects have been simplified, the number of scholars pursuing academic achievement will surely increase several times over compared to previous years. Each year, the chief examiners are authorized to select candidates from all backgrounds, with a maximum limit of 500 individuals; beyond this number, they may admit as many miscellaneous-background candidates as they wish.
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| | 雜議論中: |
選人條例：一、其前資官及新出身，並請不限選數任集，庶有才不滯，官得其人。 |
| | Regulations for the Selection of Officials: 1. Former officials and newly appointed candidates should be allowed to apply without restrictions on the number of times they may participate in selection processes, so that capable individuals are not delayed and offices can be filled by suitable persons.
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| | 雜議論中: |
一、不習經史，無以立身；不習法理，無以效職。人出身以後，當宜習法。其判問，請皆問以時事、疑獄，令約律文斷決。其有既依律文，又約經義，文理弘雅，超然出群，為第一等；其斷以法理，參以經史，無所虧失，粲然可觀，為第二等；判斷依法，頗有文彩，為第三等；頗約法式，直書可否，言雖不文，其理無失，為第四等。此外不收。但如曹判及書題如此則可，不得拘以聲勢文律，翻失其真。故合於理者數句亦收，乖於理者詞多亦捨。其倩人暗判，人閒謂之「判羅」，此最無恥，請牓示以懲之。 |
| | 1. Without studying classics and history, one cannot establish a solid moral foundation; without understanding legal principles, one cannot effectively perform official duties. After obtaining an official appointment, individuals should continue to study law. Judicial examination questions should all focus on current affairs and complex legal cases, requiring candidates to interpret the law and render judgments accordingly. Those who base their answers on the legal code, also incorporate Confucian principles, and present well-reasoned, elegant responses that clearly surpass others shall be ranked first. Those who decide cases based on legal principles and reference classics and history without any errors, producing clear and impressive responses, shall be ranked second. Those whose judgments follow the law with some literary merit shall be ranked third; those who roughly adhere to legal procedures and simply state whether a case is acceptable or not, with plain language but sound reasoning, shall be ranked fourth. Those outside of these categories will not be accepted. However, if the content of official documents and written responses meet such standards, they may be accepted; one must not rigidly adhere to literary style or formal rules at the expense of losing the truth. Therefore, a few sentences that conform to reason should be accepted, while verbose responses that contradict sound reasoning must still be rejected. Those who secretly have others write their judicial judgments for them, a practice known in society as "panluo," is the most disgraceful; I respectfully request that such cases be publicly posted to serve as punishment.
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| | 雜議論中: |
一、其授試官及員外官等，若悉不許選，恐抱才者負屈；若並令集，則僥倖者頗多。當酌事宜，取其折中。請令所在，審加勘責，但無渝濫，並準出身人例，試判送省。授官日，其九品、八品官請同黃衣選人例授官；七品、六品依前資解褐官例；五品、四品依前資第二正官例。其官好惡，約判之工拙也。 |
| | 1. If officials on probation and those holding extra posts are entirely barred from selection, capable individuals may suffer injustice; if they are all allowed to participate, the number of those seeking fortune through luck will be considerable. The appropriate course is to weigh the circumstances and adopt a balanced approach. I respectfully request that local authorities carefully investigate and assess these individuals; if there is no corruption or abuse, they should follow the same procedures as regular candidates by taking judicial examinations and submitting their responses to the central government. On the day of official appointment, those holding ninth- or eighth-grade posts should be granted positions according to the same procedures as xuanren (selected candidates) in yellow robes; seventh- and sixth-grade officials shall follow the precedent for former officials who have just entered government service. Fifth- and fourth-grade officials should be appointed according to the example of second-level regular posts held by former officials. The quality of an official's performance is largely determined by their skill or lack thereof in handling judicial matters.
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| | 雜議論中: |
一、舊法，四品、五品官不復試判者，以其歷任既久，經試固多，且官班已崇，人所知識，不可復為偽濫耳。自有兵難，仕進多門，僥倖超擢，不同往日，並請試判。待三五年，舉選路清，然後任依舊法。其曾經登科及有清白狀，并曾任臺省官并諸司長官判史者，已經選擇，並不試，依常例處分。 |
| | 1. According to the old regulations, officials of fourth- and fifth-grade ranks are no longer required to take judicial examinations because they have held office for a long time, have already undergone many assessments, and their positions are high enough that people generally recognize them; thus, there is little risk of forgery or abuse. Since the time of military conflicts, many avenues for official advancement have emerged, and individuals have been promoted beyond their qualifications through luck or favor—unlike in previous years. Therefore, I respectfully request that judicial examinations be required for all such cases. After three to five years, when the pathways of official selection have been purified and regulated, then we may return to following the old regulations. Those who have previously passed examinations, possess records of integrity, or have served as officials in the Censorate, central government departments, or as heads of various offices and judicial historians—having already been selected—are exempt from further examination and should be treated according to standard procedures.
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| | 雜議論中: |
一、每年天下來冬選人，今秋九月，依舉人召集審勘，責絕其姦濫。試時，長吏親自監臨，皆令相遠，絕其口授及替代。其第四等以上，封送省，皆依舉人例處置。吏部計天下闕員訖，即重考天下所送判，審定等第訖，從上等據本色人數收人，具名下本道觀察使追之，限十月內到，並重試之訖，取州試判，類其書蹤及文體。有偽濫者，準法處分。其合留者，依科目資緒，隨穩便注擬。 |
| | 1. Every year, candidates from across the empire who come for winter selection should be gathered and thoroughly examined in September of each autumn to root out fraud and abuse. During the examination, senior magistrates should personally supervise; all candidates must be seated apart from one another to prevent whispered instructions or substitution. Those who achieve a fourth-class score or higher will have their responses sealed and sent to the central government, where they will be processed according to procedures for examination candidates. After the Ministry of Personnel has completed its calculation of vacant posts nationwide, it will re-examine all judicial judgments submitted from across the country and finalize their rankings. Based on these results, candidates in the highest categories will be selected according to their backgrounds; names will then be sent to local inspectors for retrieval, with a deadline of October for arrival. Upon arrival, they must undergo another round of examination, during which their original prefectural judicial responses will be reviewed for handwriting and writing style consistency. Those found to have committed fraud or abuse shall be punished according to law. Those who qualify for appointment should be assigned positions in accordance with their examination categories and qualifications, based on availability and convenience.
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| | 雜議論中: |
一、其兩都選人，不比外州，請令省司自試。隔年先試，一同外州。東都選人，判亦將就上都，考定等第，兼類會人數。明年，依例追集重試之，還以去秋所試，驗其書蹤及詞理。則隔年計會替代，事亦難為。 |
| | 1. Candidates from the two capitals are not comparable to those from outlying prefectures; I respectfully request that the central government offices conduct their examinations directly. They should be tested one year in advance, following the same procedures as candidates from other regions. Candidates from the Eastern Capital must also submit their judicial responses to the Western Capital for evaluation, where rankings will be determined and candidate numbers consolidated. Next year, they should again be summoned for re-examination according to established procedures; their previous autumn's responses will also be reviewed to verify handwriting and reasoning. This process of cross-year verification against substitutions is difficult to manage effectively.
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| | 雜議論中: |
一、兵興以來，士人多去鄉土，既因避難，所在寄居，必欲網羅才能，隔年先試。令歸本貫，為弊更深。其諸色舉選人，並請准所在寄莊寄住處投狀，請試舉人。既不慮偽濫，其選人但勘會符告，並責重保，知非偽濫，即准例處分。 |
| | 1. Since the outbreak of war, many scholars have left their hometowns and now reside elsewhere for safety. To ensure capable individuals are not overlooked, examinations should be held in advance by one year. Requiring them to return to their native places would create even greater problems. All candidates from various backgrounds should be allowed, I respectfully request, to submit their applications at the local authorities where they are currently residing or have property; they may then apply for examination. If there is no concern about fraud or abuse, then candidates need only have their credentials verified and be required to provide multiple guarantors. If it is confirmed that they are not fraudulent, they should be processed according to established procedures.
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| | 雜議論中: |
一、宏詞拔萃，以甄逸才；進士、明經，以長學業：並請依常年例。其平選判入第二等，亦任超資授官。 |
| | 1. The Hongci and Bocui examinations were instituted to identify outstanding talents; the Jinshi and Mingjing examinations aim to cultivate academic excellence: I respectfully request that both follow the usual procedures. Those who achieve a second-class judicial score in regular selection may also be appointed beyond their normal rank.
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| | 雜議論中: |
一、諸以廕緒優勞、准敕授官者，如判劣惡者，請授員外官。待稍習法理，試判合留，即依資授正員官。 |
| | 1. For those granted official positions due to noble lineage, meritorious service, or imperial decree, if their judicial performance is poor, I respectfully request that they be assigned only to extra posts (yuwai guan). Once they have acquired some knowledge of legal principles and pass the judicial examination, they may then be appointed to regular posts according to their qualifications.
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| | 雜議論中: |
一、諸合授正員官人，年未滿三十者，請授無職事京官及外州府參軍，不得授職事官。 |
| | 1. For all individuals eligible for regular official posts, if their age is under thirty, I respectfully request that they only be appointed to non-official duties in the capital or as assistant military commanders (canjun) in prefectures and states outside the capital; they must not be assigned to positions involving direct administrative responsibilities.
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| | 雜議論中: |
後論：有司或詰於議者曰：「吏曹所銓者四，謂身、言、書、判。今外州送判，則身、言闕矣，如何？」對曰：「夫身、言者，豈非洪範貌、言乎？貌謂舉措可觀，言謂詞說合理，此皆才幹之士方能及此。今所試之判，不求浮華，但令直書是非，以觀理識，於此既蔽，則無貌、言，斷可知矣。書者，非理人之具，但字體不至乖越，即為知書。判者，斷決百事，真為吏所切，故觀其判，則才可知矣。彼身、言及書，豈可同為銓序哉！」有司復詰曰：「王者之盛，莫逾堯舜，書稱敷納以言，為求才之通軌。今以言為後，亦有說乎？」對曰：「夫敷納以言者，謂引用賢良，升於達位，方將詢以庶政，非言無以知之，其唐、虞官百，咨俞無幾；其下小吏，官長自求，各行敷納，事至簡易。今吏曹所習，輒數千人，三銓藻鑑，心目難溥，詶喧競之不暇，又何敷納之有乎？其茂才以上，學業既優，可以言政教，接以談論，近於敷納矣。」有司復曰：「士有言行不差而闕於文學，或頗有文學而言行未脩。但以諸科取之，無乃未備？」對曰：「吏曹所銓，必求言行，得之既審，然後授官，則外州遙試，未為通矣。今銓衡之下，姦濫所萃，紛爭劇於獄訟，偽濫深於市井，法固致此，無如之何。豈若外州先試，兼察其行，苟居宅所在，則鄰伍知之，官司耳目，易為采聽。古之鄉舉里選，方斯近矣。且今之新法，以學舉者，一經畢收；以判選者，直書可否：可謂易矣。修言行者，心當敦固，不能為此，餘何足觀。若有志性過人，足存激勸，及躬為惡行，不當舉用者，則典章已備，但舉而行之耳，故無云焉。」有司復曰：「其有效官公清，且有能政，以其短於詞判，不見褒昇，無乃闕於事實乎？」對曰：「苟能如此，最為公器。使司善狀，國有常規，病在不行耳。但令諸道觀察使，每年終必有褒貶，不得僭濫，則善不蔽矣。」問曰：「試帖經者，求其精熟，今廢之，有何理乎？」對曰：「夫人之為學，帖易於誦，誦易於講。今口問之，令其講釋，若不精熟，如何應對？此舉其難者，何用帖為！且務於帖，則於義不專，非演智之術，固已明矣。夫帖者，童稚之事，今方授之以職，而待以童稚，於理非宜。」有司復曰：「舊法，口問並取通六，今令通八，無乃非就易之義乎？」答曰：「所習者少，當務其精，止於通六，失在鹵莽，是以然耳。」復曰：「舉人試策，例皆五通，今併為一，有何理？」對曰：「夫事尚實則有功，徇虛則益寡。試策五通，多書問目，數立頭尾，徇虛多矣，豈如一策之內并問之乎！」 |
| | Later Discussion: Some officials, when questioned by critics, said, "The Ministry of Personnel evaluates candidates based on four criteria: personal conduct (shen), verbal expression (yan), handwriting (shu), and judicial ability (pan). Now, when prefectures submit only judicial responses, the criteria of personal conduct and verbal expression are missing—how can this be justified?" The response was: "Is not 'personal conduct' and 'verbal expression' essentially the same as the Hongfan's descriptions of appearance (mao) and speech (yan)? 'Mao' refers to one's deportment being worthy of admiration, while 'yan' means that speech and arguments are reasonable. These qualities can only be achieved by capable individuals. Now, the judicial examination we conduct does not seek flowery language; it merely requires candidates to directly state right and wrong in order to assess their understanding of legal principles. If a candidate's judgment is sound on this basis, then one can already infer that they lack neither proper deportment nor reasonable speech—it is clearly evident. As for handwriting (shu), it is not an essential tool for governing people; as long as the script does not deviate grossly from standard forms, one may be considered literate. Judicial ability (pan) involves making decisions on a hundred matters and is truly essential for officials; therefore, by examining one's judicial response, their capability can be clearly discerned. Therefore, how could personal conduct (shen), speech (yan), and handwriting (shu) possibly be considered equal in the selection process!" Another official further questioned, "The prosperity of a sage ruler has never surpassed that of Yao and Shun. The Book of Documents states 'to widely accept words,' which is the general principle for seeking talent. Now, by placing verbal expression last in importance, do you have a justification for this?" The response was: "When the Book of Documents says 'to widely accept words,' it refers to recommending virtuous and capable individuals for high positions, after which one consults them on various state affairs. Without verbal expression, there would be no way to know their views. During the Tang and Yu dynasties, although a hundred officials were appointed, how many actually received advice or approval? As for lower-level clerks, superiors personally sought them out; each official independently recommended candidates according to the principle of 'widespread acceptance,' and these matters were extremely simple. Now, in the Ministry of Personnel, thousands of candidates are examined at once. After three rounds of evaluation and selection, it is difficult for officials to thoroughly assess each one; they barely have time to deal with the clamor and competition—how could there possibly be any 'widespread acceptance'?" Only those of the highest talent, whose academic attainments are already excellent, can discuss governance and education. Engaging them in conversation is close to achieving 'widespread acceptance.'" Another official added, "There are scholars whose conduct and speech are beyond reproach but who lack literary talent; or those who have considerable literary ability but whose conduct and speech remain unrefined. If we merely select them based on these various criteria, would that not be incomplete?" The response was: "When the Ministry of Personnel selects officials, it must certainly examine conduct and speech. Once these are thoroughly assessed, then appointments can be made. Therefore, remote examinations conducted by prefectures do not fully meet this standard. Now, beneath the selection system, fraud and corruption abound; disputes over appointments are more intense than lawsuits, and deceit is rampant in the marketplace. This situation has arisen due to legal procedures themselves, and there is nothing we can do about it. How much better would it be if prefectures first conducted examinations and simultaneously observed conduct? If someone resides in a certain area, their neighbors know them well; the officials' ears and eyes can easily gather information. This is close to the ancient system of recommending talents from the local community (xiangju liselect). Moreover, under today's new regulations, those recommended based on academic achievement are accepted upon completing a single Confucian classic; those selected through judicial examinations simply write whether something is acceptable or not: this can truly be called simple. Those who cultivate conduct and speech must have a sincere and steadfast heart; if they cannot do so, there is little else worth observing in them. If there are those whose character and aspirations surpass others, who deserve to be encouraged or inspired, or if someone personally engages in evil deeds and is thus unworthy of recommendation or appointment, then our established laws and regulations already provide for such cases; we need only enforce them. Therefore, I do not mention these matters." Another official added: "If there are officials who demonstrate integrity and competence in governance, yet fail to be commended or promoted due to shortcomings in their written responses, would this not contradict the facts?" The response was: "If one can truly do so, it would most certainly be a matter of public interest. When officials perform well and the state maintains regular standards, the problem lies not in the system itself but in its failure to be implemented properly. If only we could require all regional inspectors (guanchashi) to issue commendations and censures at the end of each year, without exceeding their authority or being arbitrary, then virtuous conduct would not go unrecognized." A question was raised: "The examination of memorized classics (shiti jing) tests one's mastery and fluency. Now that it is being abolished, what justification is there for this?" The response was: "Learning by rote (tie) is easier than recitation (song), and recitation is easier than interpretation. Now, if we ask orally for explanations and interpretations, how can one respond effectively without thorough mastery? If this difficult method is already in use, what need is there for rote memorization (tie)!" Moreover, focusing on rote memorization leads to a lack of depth in understanding the meaning; it is not a method that cultivates wisdom, and this has already been clearly established. Memorization (tie) is a matter for children; now that they are being given official positions, to treat them as mere children is inappropriate." Another official added: "Under the old regulations, oral examinations required mastery of six classics; now it is required to master eight. Is this not contrary to the principle of making things easier?" The response was: "If one studies fewer classics, they should focus on mastering them thoroughly. Limiting oneself to six leads to superficial understanding and carelessness; this is precisely why the requirement has been raised." Another official asked: "In the past, candidates for recommendation were required to pass five policy essays (ce), but now they are combined into one—what is the justification for this?" The response was: "In matters, valuing practicality leads to achievement, while pursuing empty formalities yields little benefit. Requiring five policy essays means writing many questions and answers, with numerous beginnings and endings—this is excessive in empty formalities. How could this possibly be as effective as asking multiple questions within a single essay!"
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