Empress Xu/Renxiaowen of China 仁孝文皇后 1361–1407

Abstract

This Ming dynasty philosopher Empress Xu (also known as Empress Renxiaowen), was an erudite Confucian scholar and also a learned Buddhist. Her surviving works include a Buddhist-influenced Confucian treatise the Teachings for the Inner Court (Neixun). She authored several other Confucian and Buddhist texts, as well as a number of poems.

This chapter is a partial reprint of pp. 121–129, 168–171, 179–184 from Ann A. Pang-White, The Confucian Four Books for Women—A New Translation of the Nü Sishu and the Commentary of Wang Xiang (Oxford University Press, 2018). With the permission of Oxford University Press.

Appendices

Appendix 1

Selection from Empress Renxiaowen’s Teachings for the Inner Court

【崇聖訓章第十】

自古國家肇基, 皆有內助之德, 垂範後世。夏商之初, 塗山有莘, 皆明教訓之功。成周之興, 文王后妃, 克廣關雎之化。我太祖高皇帝, 受命而興, 孝慈高皇后, 內助之功, 至隆至盛。蓋以明聖之資, 秉貞仁之德, 博古今之務。艱難之初, 則同勤開創。平治之際, 則弘基風化。表壼範於六宮, 著母儀於天下。驗之往哲, 莫之與京。譬之日月, 天下仰其高明。譬之滄海, 江河趍其浩溥。然史傳所載, 什裁一二。而微言奧義, 若南金焉, 銖兩可寶也。若穀粟焉, 一日不可無也。貫徹上下, 包括鉅細。誠道德之至要, 而福慶之大本也。后妃遵之, 則可以配至尊, 奉宗廟, 化天下, 衍慶源。諸侯大夫之夫人, 與士庶人之妻遵之, 則可以內佐君子, 長保富貴, 利安家室, 而垂慶後人矣。詩曰: 「姒嗣徽音, 則百斯男。」敬之哉。敬之哉。

[Chapter] 10

Revering Sagely Teachings (Chongshengxun zhang dishi 崇聖訓章第十)

Since ancient times, the founding of a country has always relied on the virtue of inner helpmates. They set exemplary norms for later generations to follow. At the inception of the Xia 夏 and the Shang 商 dynasties, there were Tu Shan 塗山 and You Shen 有莘; both had the merits of teaching essential lessons to the inner courts. The rise of Chengzhou 成周 was due to the Guanju 關雎 cultural transformation promulgated by the royal consorts of King Wen 文王 [of Zhou 周]. Our founding Emperor Taizugao 太祖高皇帝 inherited the mandate of Heaven and rose [from the peasant class]. Empress Xiaocigao’s 孝慈高皇后 work as his inner helpmate was immense. She used her inborn illuminating sagely nature to uphold chastity and humaneness and to acquire broad knowledge in ancient and contemporary affairs. At the beginning, in adversity she toiled diligently with the emperor to found this nation. During times of peace, she strengthened the foundation to transform culture. She is an exemplar to the six imperial inner courts and a remarkable maternal model to the world.

I have inspected the records of intelligent (zhe 哲) royal consorts from former times and found that none of them is comparable (jing 京) to Empress Gao. Her virtue is like the Sun and the Moon; all under Heaven admire their loftiness and brightness. Her virtue is like an immense ocean; all rivers converge (qu 趍) to its vastness (hao pu 浩溥). Yet what is recorded in books of history only gets (cai 裁) one-to-two-tenths of her teachings. The subtlety of her words and the depth of their meanings are like precious gold produced in the south—only a miniature amount is regarded as treasure, and like grain—one cannot survive a day without them. Her teachings penetrate matters both above and below, comprise both grand ideas and minute details, and elucidate the essentials of morality and the important foundation for happiness and prosperity. If empresses and royal consorts can follow Empress Gao’s teachings, they will be able to match their emperors, serve ancestral temples, transform the world, and extend the source of prosperity. If consorts of marquises and high-ranking officials and wives of minor officials and the common people can follow her teachings, they will be able to assist their husband from within, enjoy long-lasting wealth and nobility, bring benefits and peace to their families, and create prosperity for their offspring. The Shijing (Classic of Poetry) says, “[Tai]si [太] 姒 continued [her mother-in-law’s] fine (hui 徽) reputation. She thus had one hundred sons.” Revere it! Revere it!

Appendix 2

Selection from Empress Renxiaowen’s Teachings for the Inner Court

【事君章第十三】

婦人之事君, 比昵左右, 難制而易惑, 難抑而易驕。然則有道乎? 曰: 「有。」忠誠以為本, 禮義以為防, 勤儉以率下, 慈和以處眾。誦詩讀書, 不忘規諫。寢興夙夜, 惟職愛君。居處有常, 服食有節。言語有章, 戒謹讒慝。中饋是專, 外事不涉, 教令不出。遠離邪僻, 威儀是力。毋擅寵而怙恩, 毋干政而撓法。擅寵則驕, 怙恩則妬, 干政則乖, 撓法則亂。諺云: 「汨水淖泥, 破家妬妻。」不驕不妬, 身之福也。詩曰: 「樂只君子, 福履綏之。」夫受命守分, 僭黷不生。詩曰: 「夙夜在公, 寔命不同。」是故姜后脫簪, 載籍攸賢。班姬辭輦, 古今稱譽。我國家隆盛, 孝慈高皇后, 事我太祖高皇帝, 輔成鴻業。居富貴而不驕, 職內道而益謹。兢兢業業, 不忘夙夜。德蓋前古, 垂訓萬世, 化行天下。詩曰: 「思齊太任, 文王之母。思媚周姜, 京室之婦。」此之謂也。縱觀往古, 國家廢興, 未有不由於婦之賢否。事君者不可以不慎。詩曰: 「夙夜匪懈, 以事一人。」苟不能胥匡以道, 則必自荒厥德。若網之無綱, 眾目難舉。上無所毗, 下無所法, 則胥淪之漸矣。夫木瘁者, 內蠹攻之。政荒者, 內嬖蠱之。女寵之戒, 甚於防敵。詩曰: 「赫赫宗周, 褒姒滅之。」可不鑒哉。夫上下之分, 尊卑之等也。夫婦之道, 陰陽之義也。諸侯大夫士庶人之妻, 能推是道, 以事其君子, 則家道鮮有不盛矣。

[Chapter] 13

Serving One’s Ruler (Shijun zhang dishisan 事君章第十三)

For women who serve their ruler, because they are intimate (ni 昵) with him and constantly at his side, it is difficult for them to control themselves, but easy for them to bewilder their ruler. It is also difficult for them to humble themselves, but easy for them to become arrogant. If someone asks, “Are there methods to correct this?” “Yes, there is.” One should regard loyalty and sincerity as the roots, use ritual propriety and righteousness to prevent wrongdoing, cultivate diligence and frugality to lead those below, and be kind and harmonious in interacting with the multitude. Read the Shijing (Classic of Poetry) and study the classics. Do not forget the corrections and admonitions offered by others. Rising early in the morning and resting late at night, one’s only vocation is to love one’s ruler. Keep to a constant living place. Be temperate in one’s clothing and food. Be proper in one’s speech. Be cautious about slander and wickedness. Concentrate one’s attention on preparing drinks and food. Do not meddle with external affairs. Do not let one’s teachings and orders go outside the inner court. Steer away from evil. Endeavor in dignified deportment. Do not monopolize the ruler’s love, thus relying on (hu 怙) his special favor. Do not interfere with governmental affairs, therefore bending (nao 撓) the law. Monopolizing the ruler’s love makes one haughty; relying on his special favor makes one jealous. Interfering with governmental affairs creates perverseness and bending the law generates chaos.

The proverb says, “Turbid (mi 汨) water, deep mud (nao 淖), a jealous wife destroys the household.” Thus, being able to refrain from arrogance and jealousy is a woman’s happiness. The Shijing says, “Joyful (luozhi 樂只) is the gentleman! May happiness and prosperity (lu 履) keep you safe (sui 綏).” Accept [the ruler’s] commands (shouming 受命) and abide by one’s duties (shoufen 守分). Then, transgression and adulteration will not occur. The Shijing says, “From early in the morning till late at night I am busy with official business; truly (shi 寔) my fate (ming 命) is different from others.” Thus, Queen Jiang 姜后 took off her hairpin [to wait for her punishment]; her virtue was recorded in numerous books. Royal Consort Ban 班姬 declined to ride the carriage [with the emperor]; many from antiquity to the present time praised her example. Our nation is prosperous and great. This is due to Empress Xiaocigao, who served our Emperor Taizugao and assisted him in accomplishing kingly affairs. She occupied a position of wealth and high social rank and yet she was not arrogant. She upheld the proper way of the inner realm and was extremely prudent. Careful and hard-working, neither during the day nor at night did she ever neglect it. Her virtue surpassed her predecessors, her teachings will be passed down to hundreds of thousands of future generations, and her work has transformed all under Heaven. The Shijing says, “How dignified and respectful (zhai 齊) is Tairen 太任, the mother of King Wen. She loved (mei 媚) [her mother-in-law] Zhou Jiang 周姜. She is a daughter-in-law of the royal household (jingshi 京室).” This is what it means.

Looking back at ancient times, it had never been the case that the rise and the fall of a nation did not depend on whether women were virtuous. Those who serve their rulers must be prudent about this. The Shijing says, “Day and night do not be lax in serving one person.” If she cannot mutually (xu 胥) rectify (kuang 匡) her ruler by means of the Way, it must be the case that she has abandoned her own virtue. It is as if a net does not have principal binding threads (gang 綱); it is difficult for the eyes of the net to open. If a ruler has no one to rely on (pi 毗) [for his virtue], those below him will have no one to emulate. Gradually both parties will descend (lun 淪) into immorality. For if a tree is withering and sick (cui 瘁), it is because insects (du 蠹) are attacking it from within. If government is neglected, it is due to a king’s favorite women (bi 嬖) in the inner court confusing (gu 蠱) him. Caution against spoiled women is even more critical than guarding against enemies. The Shijing says, “The great glorious Zhou dynasty is destroyed by Baosi 褒姒.” How can one not take a lesson from it? The distinction between the above and the below indicates the differentiation between the venerable and the lowly. The way between a husband and a wife is the righteousness of yin and yang: If wives of marquises, high-ranking officials, low-ranking officials, and the common folk can infer its meaning in serving their rulers and husbands, rarely (xian 鮮) would their families not become prosperous.