Xiong Cilü 熊賜履

HSIUNG Tz'ŭ-li 熊賜履 (T. 青岳, 敬修, H. 澴川), Dec. 13, 1635–1709, official and philosopher, was a native of Hsiao-kan, Hupeh. In 1657 he became a chü-jên and in the following year a chin-shih. By 1663 he was promoted from the post of corrector to an assistant readership in the Hung-wên yüan 宏文院. In 1667, at a time when Oboi [q.v.] was powerful at Court, he memorialized the throne on corruption in official life, pleading especially that Chinese officials should not accommodate themselves too readily to the views of their Manchu colleagues—a pronouncement that brought him to notice as a daring and outspoken official. He was made a sub-chancellor of the Kuo-shih yüan 國史院 in 1670, but when early in the winter of that year the "Three Inner Yüan" (內三院) were reorganized into the Nei-ko 內閣 or Grand Secretariat he was appointed chancellor of the Hanlin Academy. In 1675 he became Grand Secretary of the Wu-ying tien 武英殿 and concurrently president of the Board of Punishments, and at the same time was charged with the compilation of the imperial edicts of T'ai-tsung (太宗聖訓 T'ai-tsung shêng-hsün), with the re-editing of the official chronicles of T'ai-tsung (太宗實錄 T'ai-tsung shih-lu), and with the production of a work on the Classic of Filial Piety, entitled Hsiao-ching yen-i (see under Fu-lin and Yeh Fang-ai). In the following year he committed an error in drafting an imperial rescript to a memorial that had been sent from the provinces. Realizing his mistake, he attempted by altering a label to shift the responsibility to a colleague, Tu Li-tê [q.v.]. When the truth became known, he was dismissed, and thereafter made his home in Nanking for twelve years. Nevertheless, Emperor Shêng-tsu was grateful to Hsiung for having helped him in his early education, and when the Emperor made tours through Nanking (1684, 1689) he received him gracefully.

In 1688 Hsiung was recalled to the post of president of the Board of Ceremonies. In the winter of that year his mother died. After the completion of the prescribed period of mourning he was appointed in 1692 president of the Board of Civil Office. In 1699 he was again made Grand Secretary and concurrently a director for the compilation of the P'ing-ting shuo-mo fang lüeh, an official account of the campaigns against the Eleuths (see under Chang Yü-shu), and of the History of the Ming Dynasty (Ming-shih). In Court politics he sided with Hsü Ch'ien-hsüeh and Songgotu [qq.v.] against Mingju, Li Kuang-ti [qq.v.] and others. Allowed in 1703 to retire on grounds of old age, he nevertheless was ordered to remain in the capital for occasional advice. Two years later he returned to Nanking where he died in 1709 at the age of seventy-five (sui). The posthumous name Wên-tuan 文端 was conferred on him in that same year, and the honor of being included in the Temple of Eminent Statesmen, in the Yung-chêng period. Five times he was examiner in the Metropolitan Examinations, once as an assistant in 1673, and four times (in 1694, 1697, 1700 and 1703) as Examiner in Chief. Moreover, in 1691 he had charge of the military examinations.

As a philosopher Hsiung Tz'ŭ-li was a strict follower of the Ch'êng-Chu (Ch'êng Hao and Chu Hsi) Neo-Confucian school and made strenuous efforts to prove the doctrines of the Lu-Wang (Lu Chiu-yüan and Wang Yang-ming) school unorthodox. In his sketches of the lives of famous philosophers from Confucius down, entitled 學統 Hsüeh-t'ung or "Schools of Learning," he placed the latter in the class of Tsa-hsüeh 雜學, or promiscuous thinkers. This work, comprising 56 chüan, was first printed in 1685. The literary works of Hsiung Tz'ŭ-li appear in two collections: 經義齋集 Ching-i chai chi in 18 chüan, first printed in 1690; and 澡修堂集 Tsao-hsiu t'ang chi in 16 chüan comprising his writings from the year 1691 to 1703. Both titles refer to his two studios which were so named by Emperor Shêng-tsu. The Imperial Catalogue (see under Chi Yün) gives notice to five of his works, although none were copied into the Ssŭ-k'u Manuscript Library. After his retirement he continued to labor on a Draft History of the Ming Dynasty which was later presented to the throne, but was never made public by the government, being perhaps regarded as unsatisfactory. Comments on it by a contemporary, Wang Ching-ch'i [q.v.], are very unfavorable.

Hsiung Tz'ŭ-li had three sons: Hsiung Chih-i 熊志伊 (b. 1676), a son-in-law of Yü Kuo-chu (see under Kuo Hsiu), who suffered from spells of insanity; Hsiung Chih-ch'i 熊志契 (b. 1708) who was made a junior archivist in the Hanlin Academy in 1739; and Hsiung Chih-k'uei 熊志䕫 who was born in the year his father died.

[11/268/3a; 3/7/19a; Hsiao-kan-hsien chih (1883) 14/16b; Ssŭ-k'u 63/5a, 97/5b, 6a, 182/6a, b; 文獻叢編 Wên-hsien ts'ung-pien, nos. 9 and 11; Wang Ching-ch'i [q.v.], Hsi-chêng sui-pi; Li Kuang-ti [q.v.], Jung-ts'un yü-lu, hsü-chi 14/7b.]

Tu Lien-chê

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熊賜履，字敬修，湖北孝感人。順治十五年進士，選庶吉士，授檢討。典順天鄉試，遷國子監司業，進弘文院侍讀。 康熙六年，聖祖詔求直言。時輔臣鼇拜專政，賜履上疏幾萬言，略謂：「民生困苦孔亟，私派倍於官徵，雜項浮於正額。一旦水旱頻仍，蠲豁則吏收其實而民受其名，賑濟則官增其肥而民重其瘠。然非獨守令之過也，上之有監司，又上之有督撫。朝廷方責守令以廉，而上官實縱之以貪；方授守令以養民之職，而上官實課以厲民之行。故督撫廉則監司廉，守令亦不得不廉；督撫貪則監司貪，守令亦不得不貪。此又理勢之必然者也。伏乞甄別督撫，以民生苦樂為守令之賢否，以守令貪廉為督撫之優劣。督撫得人，守令亦得人矣。雖然，內臣者外臣之表也，本原之地則在朝廷。其大者尤在立綱陳紀、用人行政之間。今朝廷之可議者不止一端，擇其重且大者言之：一曰，政事極其紛更，而國體因之日傷也。國家章程法度，不聞略加整頓，而急功喜事之人又從而意為更變，但知趨目前尺寸之利以便其私，而不知無窮之患已潛滋暗伏於其中。乞敕議政王等詳議制度，參酌古今，勒為會典，則上有道揆、下有法守矣。一曰，職業極其隳窳，而士氣因之日靡也。部院臣工大率緘默瞻顧，外託老成慎重之名，內懷持祿養身之念。憂憤者謂之疏狂，任事者目為躁競，廉靜者斥為矯激，端方者詆為迂腐。間有讀書窮理之士，則群指為道學，誹笑詆排，欲禁錮其終身而後已。乞申飭滿、漢諸臣，虛衷酌理，實心任事，化情面為肝膽，轉推諉為擔當。漢官勿阿附滿官，堂官勿偏任司員。宰執盡心獻納，勿以唯諾為休容，臺諫極力糾繩，勿以鉗結為將順，則職業修舉，官箴日肅而士氣日奮矣。一曰，學校極其廢弛，而文教因之日衰也。今庠序之教缺焉不講，師道不立，經訓不明。士子惟揣摩舉業，為弋科名掇富貴之具，不知讀書講學、求聖賢理道之歸。高明者或汎濫於百家，沉淪於二氏，斯道淪晦，未有甚於此時者也。乞責成學院、學道，統率士子，講明正學，特簡儒臣使司成均，則道術以明，教化大行，人才日出矣。一曰，風俗極其僭濫，而禮制因之日壞也。今一裘而費中人之產，一宴而糜終歲之糧，輿隸被貴介之服，倡優擬命婦之飾，習為固然。夫風俗奢、禮制壞，為飢寒之本原，盜賊、訟獄、凶荒所由起也。乞明詔內外臣民，一以儉約為尚，自王公以及士庶，凡宮室、車馬、衣服，規定經制，不許逾越，則貪風自息、民俗漸醇矣。雖然，猶非本計也。根本切要，端在皇上。皇上生長深宮，春秋方富，正宜慎選左右，輔導聖躬，薰陶德性，優以保衡之任，隆以師傅之禮；又妙選天下英俊，使之陪侍法從，朝夕獻納。毋徒事講幄之虛文，毋徒應經筵之故事，毋以寒暑有輟，毋以晨夕有間。於是考諸六經之文，監於歷代之跡，實體諸身心，以為敷政出治之本。若夫左右近習，必端其選，綴衣虎賁，亦擇其人。佞倖不置於前，聲色不御於側。非聖之書不讀，無益之事不為。內而深宮燕閒之間，外而大廷廣眾之地，微而起居言動之恆，凡所以維持此身者無不備，防閑此心者無不周，主德清明，君身強固。由是直接二帝三王之心法，自足措斯世於唐、虞、三代之盛，又何吏治之不清，民生之不遂哉？」疏入，鼇拜惡之，請治以妄言罪，上勿許。

七年，遷秘書院侍讀學士。疏言：「朝政積習未除，國計隱憂可慮。年來災異頻仍，饑荒疊見，正宵旰憂勤、徹懸減膳之日，講學勤政，在今日最為切要。乞時御便殿，接見群臣，講求政治，行之以誠，持之以敬，庶幾轉咎徵為休徵。」疏入，鼇拜傳旨詰問積習、隱憂實事，以所陳無據，妄奏沽名，下吏議，鐫二秩，上原之。八年，鼇拜敗，命康親王傑書等鞫治，以鼇拜銜賜履，意圖傾害，為罪狀之一。方鼇拜輔政擅威福，大臣稍與異同，立加誅戮。賜履以詞臣論事侃侃無所避，用是著直聲。上即位後，未舉經筵，賜履特具疏請之，並請設起居注官。上欲幸塞外，以賜履疏諫，乃寢，且嘉其直。

九年，擢國史院學士。未幾，復內閣，設翰林院，更以為掌院學士。舉經筵，以賜履為講官，日進講弘德殿。賜履上陳道德，下達民隱，上每虛己以聽。十四年，諭獎其才能清慎，遷內閣學士，尋超授武英殿大學士，兼刑部尚書。十五年，陝西總督哈占疏報獲盜，開復疏防官，下內閣，賜履誤票三法司核擬。既，檢舉，得旨免究。賜履改草簽，欲諉咎同官杜立德，又取原草簽嚼而毀之，立德以語索額圖。事上聞，吏部議賜履票擬錯誤，欲諉咎同官杜立德，改寫草簽，復私取嚼毀，失大臣體，坐奪官。歸，僑居江寧。

二十三年，上南巡，賜履迎謁，召入對，御書經義齋榜以賜。二十七年，起禮部尚書。未幾，以母憂去。二十八年，上復南巡，賞賚有加。二十九年，起故官，仍直經筵。命往江南讞獄，調吏部。會河督靳輔請豁近河所占民田額賦，命賜履會勘。奏免高郵、山陽等州縣額賦三千七百二十八頃有奇。三十四年，弟編修賜瓚以奏對欺飾下獄，御史龔翔麟遂劾吏部銓除州縣以意高下，賜履偽學欺罔，乞嚴譴。下都察院議，賜履與尚書庫勒納，侍郎趙士麟、彭孫遹當降官，上不問，賜瓚亦獲赦。

三十八年，授東閣大學士兼吏部尚書，預修聖訓、實錄、方略、明史，並充總裁官。典會試者五。以年老累疏乞休。四十二年，溫旨許解機務，仍食俸，留京備顧問。四十五年，乞歸江寧。比行，召入講論累日。賜履因奏巡幸所至，官民供張煩費，惟上留意，上頷之，給傳遣官護歸。四十六年，上閱河，幸江寧，召見慰問，賜御用冠服。四十八年，卒，年七十五，命禮部遣官視喪，賜賻金千兩，贈太子太保，諡文端。五十一年，上追念賜履，知其貧，迭命江寧織造周恤其家；諭吏部召其二子志契、志夔詣京師，皆尚幼，復諭賜履僚屬門生醵金佽之。

賜履論學，以默識篤行為旨，其言曰：「聖賢之道，不外乎庸，庸乃所以為神也。」著閑道錄，嘗進上，命備省覽。雍正間，祀賢良祠。