Son of Heaven, the Master tells us that only the mosy virtuous of rulers attain the reverence and respect of the people. As the Master says in Analects Book II, XX"Chi K'ang asked, "How can one inculcate in the common people the virtue of revernce, of doing their best and of enthusiasm?"The Master said, "Rule over them with dignity and they will be reverent; treat hem with kindness and they will do their best; raise the good and instruct those who are backward and they will be imbued with enthusiasm." The virtuous leader is one of constancy, one of revernce, one who is a gentleman, and one who follows the Way. As the master said in Analects Book II, I"The rule of virtue can be compared tot he Pole Star which commands the homage of the multitude of stars without leaving its place." The virtue of the ruler transcends much like the Pole Star and radiates throughout the empire with the will and mandate of heaven. If the ruler is not virtuous and does not stand with constancy, the empire's harmony is disrupted. When the harmony is disrupted, chaos will abound in an effort to regain homeostasis.
Therefore, Son of Heaven, is it not important, as the future of the Middle Kingson dwells in the body of the emperor, that he be the most virtuous that he can possibly be? Clearly, the Master believed that virtue did not come frombirth, but rather from the cultivation and environment of the person. As the Master says in Analects, Book VI, XXVII< "The gentleman widely versed in culture but brought back to essentials by the rites can, I supposed, be relied upon not to turn against what he stood for." The system the Master reated when composing the Analects, took the terms which had largely been used before only among thee aristocracy and applied them to the common man. One example of such a term that the Master used quite frequently is the term of gentleman, which prior to Confucius was used only to represent someone of noble birth. As the Master comments again in Analects, Book VII, and XXV"The Master instructs under four heads:culture, moral conduct, doing one's best, and being trustworthy in what one says." The Master has made it clear that he selects menof virtue and moral character nased not on their birth but on their individual merit.
If the Master can choose the best men based on their merits, should we not as loyal children respect the teachings of our father? Should we not follow the great example which the Master has demonstrated so brilliantly before us? should we not choose for the most important role iin the entire world, the Son of Heaven, the man of greatest virtue, and greatest pupil of the Way? The action of choosing a leader based on merit is not without precedent in our kingdom. The founder of our gracious Ming dynasty was CHu Yuan-chang, who from 1328-1398, became the Son of Heaven through his military sucesses, and his cultivation of knowledge in a Buddhist monastery. Emperor Yao was not satisfied with his choices for an heir. His son Zhu, who he found quarrelsome, he looked within his own administration and his advisors suggested he consider the Minister of Works. The emperor did not find the Minister of Works to be satisfactory either, calling him respectful only in appearance . Next, the council and the ministry suggested a man by the name of Gun. he was assigned a task for the emperor and the work was never completed. Finally, the court suggested a man who was poor called Shun of Yu, he was known for his character. Shun of Yu was the son of a blind man, his father had no principles, and his mother no morals. However, Shun of Yu was a perfect example of fillial piety. The emperor chose to marry his daughter to this man, who became the next Son of heaven.
Son of Heaven, I ask not that as heir we pick someone who is not of royal blood. I ask simply that the best man for the job be chosen. The holder of the Mandate of Heaven must clearly be a man who is schooled in the ways of the Master, a gentleman, a man of benevolence, a man of virtue, and a man who waslk in the path of the Way, Therefore, he might, as a good father, lead his subjects in the examples of constancy and virtue. And down the path to benevolence and Enlightenment. I ask simply that the best man hold the mandate of heaven, and that the best man for the job lead the subjects of the Middle Kingdom. Therefore, the issue of sucession ,must be left open.