Li Daixing held the power of the Ten Paths and performed the duties of regent. The monarch was young, and the country was in danger, but he seized the opportunity and received a mandate from heaven. He avenged the shame of being captured by envoys after killing the lord of Zhan Cheng, and repelled the Zhao Song army, thwarting their invincible strategy. He appointed Hong Xian, Ju Lia, Xu Mu, and Zi An as assistants. He cultivated Jizhi in Longdui, invited scholars from Xiangshan, selected wise and virtuous people for appointment, and established schools. He possessed the grand principles of an emperor. However, he actively carried out civil engineering projects and decorated palaces with gold and jade. Wars occurred frequently, and he treated the people like grass or straw. Can such a state be spared from decline?
The Middle Emperor succeeded to the national administration, following the last will of Le Dai Hanh. He pardoned his mother and brother for attempting usurpation and regicide, but his political policies were overly lenient. The reign of Wucha was a deviation from the path of a ruler; he murdered his elder brother and oppressed the people. People were burned alive, swords and saws were used as instruments of torture, and treetops and water prisons served as places of confinement. He indulged in women, which damaged his body and shortened his life. Can such a state truly avoid destruction?
In the first place, even though Le Dai Hanh's rise to power was due to the support of the people, his downfall also stemmed from a disruption of the three bonds. Le Dai Hanh deposed Ding Huang's son and demoted him to Prince Wei, violating the principles of ruler-subject relationships. He had nine children but did not designate an heir early on, neglecting filial piety. He took five consorts and committed immoral acts with Empress Ding, violating the way of husband and wife. Knowing about desires but not knowing righteousness, he knew about himself but neglected his children. He preferred killing to saving lives, and punishment over virtue. When he died, the country followed him into ruin. This was a result of accumulating many injustices.
Translation
| Corresponding Translation | Terminology | Explanation for Readers |
|---|---|---|
| Ten-do no ken | Ten-do no ken | Refers to the governing authority held by Li Daixing. The specific scope of "Ten-do" is not indicated in this historical account alone. |
| Karyu de jikita o koushi | Jikita | A ceremonial field that a ruler personally cultivates to demonstrate their emphasis on agriculture. |
| Haha to otouto ga zai datsu・shitsugyaku o kometeta tsumi | Zai datsu・Shitsugyaku | The act of seizing the throne and assassinating the ruler. |
| Ki no shinoya suirou o rougoku to shita | Ki no shinoya Suirou | Examples of harsh prisons mentioned in the text as used by Wo Zhao. |
| San-kan no nareru | San-kan | Refers to the order within relationships between ruler and subject, father and son, and husband and wife. |
| Ding hou to fugi o okoshite | Ding Hou | Refers to the empress of the previous emperor, Ding Huang. This passage criticizes Li Daixing for violating the marital relationship. |