《弘道錄》Vol. 18

Mencius said, “When those in lower positions respect those in higher positions, this is called honoring people of high rank. When those in higher positions respect those in lower positions, this is called honoring the worthy. The principle behind honoring people of high rank and honoring the worthy is the same.”

The Record of Broadening the Way says: Is not the “Peace” hexagram (Tai, a Zhouyi hexagram symbolizing free and harmonious passage) like the age of Yao and Shun? How did a state of exchange and communication between high and low come about? When you and I stand as equals, with comparable rank and status, the way of friendship becomes narrow. Taken to its fullest, the way of friendship should mean that an emperor can befriend a commoner without feeling humiliated, and a commoner can befriend an emperor without feeling that they have overstepped their station.

Yet people fail to examine the Way of Heaven closely. They see only that it is natural and easy for those below to respect those above, while it goes against the grain and is difficult for those above to respect those below. Who would willingly lower themselves to honor a commoner first? There are, of course, cases of rulers descending from their halls to meet with feudal lords, but this does not necessarily count as honoring the worthy. What is more, among those called worthy at the time, most—apart from Confucius and Mencius—could not escape the suspicion of either flattery or disrespect. Confucius insisted on performing the bow appropriate when paying a visit, while Mencius upheld the principle of honoring the worthy; in truth, their intentions were the same.

The Book of Documents, in “The Charge to Yue,” records: “When I was young, I studied under Gan Pan. Later I lived in seclusion in the wilderness, then moved to the banks of the Yellow River. From the Yellow River region I went to Bo, yet to the very end I never rose to prominence. You must instruct me and help me hold firm to my purpose. Just as brewing wine requires yeast and ferment, and seasoning a soup requires salt and sour plum, you must assist and refine me; do not abandon me. I will strive to follow your teachings.”

The Record of Broadening the Way says: The Dui hexagram (Dui, a Zhouyi hexagram symbolizing joy) is formed by two lakes placed one above the other, symbolizing the mutual joy of ruler and minister. The two lakes join and moisten one another, each bringing benefit. When ruler and minister take joy in one another, they can encourage one another and share the blessings of peace. Thus, the image of this hexagram is friends discussing and studying the Way, and its teaching concerns learning.

At first, the minister’s yang line occupied the lowest position in the hexagram, so he endured hardship far from home for a long time. In the Shang dynasty, the Way of joy had not yet been settled, so he again lived in seclusion in the wilderness and moved to the banks of the Yellow River. When the time was ripe, he accorded with the signs of Heaven above and followed the people’s wishes below. Ruler and minister came to share joy, and blessings spread widely. This is why Gaozong (the Shang king Wu Ding) was able to establish good governance.

If one is led solely by the auspicious sign of harmony and joy, clings to inconstant omens of misfortune, and, when events unfold, introduces a perverse way of joy driven by private gain, then Yin energy will grow strong and injure Yang energy; petty people will multiply while the noble-minded stand alone. The resulting disasters would be too many to recount. This refers to the ruler of the Nine in the Fifth Place of the Dui hexagram…

In times of decline and decay, one must remain cautious and alert. The sages set this warning in the statements of the hexagrams: “When trustworthiness is in a time of decline, danger will follow.” Ah, could this not serve as a warning drawn from the fall of the Yin and Shang?

The Hongfan (“Great Plan,” a chapter of the Book of Documents whose title means the great principles of governing the state) records that in the thirteenth year of the Zhou king’s reign, the king went to ask Jizi: “Ah, Jizi! Heaven secretly brings peace to the people and protects them, helping them find a place to live. But I do not know which enduring principles I should follow to govern the realm.”

Jizi replied: “I have heard that in ancient times Gun tried to hold back the floods by blocking them, thereby throwing the Five Phases into disorder. The Lord on High was angered and did not bestow the nine great principles of the Hongfan upon him. The enduring principles for governing the realm thus fell into ruin, and Gun was put to death. Later, Yu took up the work of flood control, and only then did the Lord on High bestow the nine great principles of the Hongfan upon him. The enduring principles of the realm were thereby brought back into order.

“The first is the Five Phases; the second, the careful practice of the Five Affairs; the third, the proper administration of the Eight Governmental Matters; the fourth, the coordinated use of the Five Standards; the fifth, the establishment and observance of the Supreme Standard; the sixth, the use of the Three Virtues in governance; the seventh, the discerning and application of methods for investigating doubts; the eighth, attention to the various signs; the ninth, alignment with the Five Blessings and vigilance against the Six Extremes.

“The Five Phases are water, fire, wood, metal, and earth. Water moistens and flows downward; fire burns upward; wood can be bent or straightened; metal can be melted and reshaped; earth is used to grow crops.

“The Five Affairs are bearing, speech, sight, hearing, and thought.

“The Eight Governmental Matters are food, wealth, sacrifices, public works, educating the people, justice and punishment, receiving guests, and military affairs.

“The Five Standards are the year, the months, the days, the stars and constellations, and the calendar and methods of calculation.

“The Supreme Standard is the ruler’s establishment of the highest norm. The ruler gathers the Five Blessings and bestows their benefits on the people. The people in turn turn toward the ruler’s standard and support the ruler in upholding it. Do not be partial or crooked; follow the kingly way. Do not act according to personal likes and dislikes; follow the kingly way. Do not do evil arbitrarily; walk the kingly way. Without partiality or faction, the kingly way is broad and unobstructed. Without faction or partiality, the kingly way is level and secure. Without turning away from what is right, the kingly way is upright. The people will come together in what is right, and they will all turn toward what is right.

“The Three Virtues are uprightness, strength that prevails, and gentleness that prevails.

“Investigating doubts means examining difficult questions and determining good or ill fortune. The diviners and those in charge of yarrow-stalk divination are to be appointed. The results are judged according to different signs: rain, clear skies, cloudiness, wind, and agreement. There are seven categories in all, five ways of judging divination, and two cases in which the divination does not accord with the ordinary principles.

“The various signs include rain, clear skies, warmth, cold, and wind, as well as whether the seasons are in their proper order. When all five of these signs appear, each follows its proper sequence…”

The five blessings are: first, longevity; second, wealth and abundance; third, health and peace; fourth, love of virtue; and fifth, a natural death in old age. The six misfortunes are: first, untimely death through calamity; second, illness; third, sorrow; fourth, poverty; fifth, wickedness of conduct; and sixth, physical weakness.

The Hongdao lu states: This is the admonition in which Jizi (Viscount Ji) explained the Way of the "Huangji" (Supreme Ultimate Standard), which he gave to King Wu of Zhou. It carries the fundamental principles for governing the realm and must not be regarded lightly. "Yi" means constant and unchanging; "hong" means vast and boundless; "lun" refers to the fact that Yin followed Xia and Zhou followed Yin, so that this principle was handed down in an unbroken line. "Fan" refers to how Da Yu transmitted this body of norms to Shang Tang, who passed it on to King Wen, King Wu, and the Duke of Zhou, all of whom followed the same great law. This teaching would not have been understood had it not been for Jizi, nor heard had it not been for King Wu. Since it was later transmitted to later generations across the realm, how could a ruler fail to know it?

The Liyun records: Once, after the Zha sacrifice at the end of the year, Confucius walked up to the observation tower and sighed deeply. His disciple Yan Yan (Ziyou) asked beside him, "Master, why do you sigh?" Confucius said, "I did not personally witness the time when the Great Dao was practiced, nor the worthy figures of the Xia, Shang, and Zhou dynasties, yet I long for such an age.

"When the Great Dao prevails, the realm belongs to all. People select the virtuous and capable to hold public office, they value trustworthiness, and they cultivate harmony. Thus people do not love only their own parents or cherish only their own children. The elderly are able to live out their years in security, the able-bodied find useful work, the young grow up well, and widowers, widows, orphans, the childless elderly, and the disabled and ill are all supported. Men have their proper duties, and women have suitable homes. People despise wealth being cast aside on the ground, yet they do not necessarily keep it for themselves; they dislike strength going unused, yet they do not necessarily exert it only for their own benefit. In this way, scheming for private gain does not arise, and theft, rebellion, and harm to others do not occur, so people need not close their outer gates. This is called 'Great Harmony' (datong).

"Now the Great Dao has been concealed, and the realm has become the private possession of a single family and surname. People favor only their own kin and cherish only their own children; goods and labor belong only to themselves. The Son of Heaven and the feudal lords treat hereditary succession as ritual order and use city walls and moats to fortify their defenses. They take ritual and righteousness as the principles that order the relations between ruler and minister, deepen affection between father and son, harmonize brothers, and balance husband and wife; they establish institutions and divide fields and dwellings. They esteem the brave and the cunning, and they regard merit as a means to their own advantage. From this, scheming for private gain arises, and warfare follows. Yu of Xia, Tang of Shang, King Wen, King Wu, King Cheng of Zhou, and the Duke of Zhou were all raised to power in such an age. This is called 'Lesser Tranquility' (xiaokang)."

The compiler remarks: Why did Confucius make this lament? He wished for good government throughout all regions of the world and for the people within the four seas to live in peace and prosperity. This was the aspiration of the junzi (gentleman), and so he gave voice to this sigh.

Why did he speak these words specifically to Yan Yan (courtesy name Ziyou, a disciple of Confucius)? Perhaps because Yan Yan advocated governing the state through ritual (li) and music (yue). When the governance of ritual and music is fully implemented, it can achieve "Great Harmony" (datong). Even when implemented only within a smaller scope, it can achieve "Moderate Prosperity" (xiaokang). "Great Harmony" means regarding the whole world as one family and China as one person, so that a thousand generations seem to share a single day. "Moderate Prosperity" means that one sees results within a single month of governance and achieves accomplishments within three years. Confucius also said, "Perhaps I could restore the governing Way of the Zhou in the East." Had it not been for Yan Yan, with whom could Confucius have discussed these matters? Some doubt that Confucius spoke these words, but such doubt is excessive.

Yan Yuan asked how to govern the state. Confucius replied: "Adopt the calendar of the Xia dynasty, ride in the carriage of the Yin dynasty, and wear the ceremonial cap of the Zhou dynasty. For music, use the Shao and Wu music. Discard the music of Zheng and keep far from people who speak cleverly and flatter. The music of Zheng is licentious and dissolute, and flatterers are dangerous."

The compiler remarks: Confucius lamented the age in which the Great Way was practiced and the wise rulers of the Three Dynasties of Xia, Shang, and Zhou. Was this merely verbal praise and inner longing? He must have repeatedly weighed and contemplated the principles involved, and grasped the great norms and Way that no ruler of any age could alter and that should be followed for all time. Therefore he later said to Yan Yuan: "When employed, put the Way into practice; when not employed, keep it hidden away. Only you and I are capable of this." To be employed in the grandest sense means to achieve a governance like that of Tang Yao and Yu Shun; at a lesser level, it means achieving the governance of the Three Dynasties. This is by no means a matter of minor measures. It is an important principle in the mutual discussion of learning between Confucius and his disciples, bearing directly on the governance of the world and the state, and it is of supreme importance. Later generations should not regard it as empty rhetoric. For this reason, the compiler placed this passage after the four sages.

King Xuan of Zhou ordered Zhong Shanfu, Marquis of Fan, to travel south and build a city in the land of Qi. Yin Jifu composed a poem to send him off. It reads:

"Heaven gave birth to the people and set down laws for all things. The people follow their constant nature and love virtue that is fine. Heaven looked down upon the Zhou, and its grace descended upon the land. It protected this Son of Heaven, and so it brought forth Zhongshan Fu.

Zhongshan Fu's virtue is gentle and good, and in every matter he accords with the proper standards. His bearing is dignified and his countenance pleasant, and he acts with caution and reverence. He follows the admonitions of the ancients, diligently cultivates ritual propriety, and complies with the intentions of the Son of Heaven. When the Son of Heaven issues clear commands, he is to transmit the decrees.

Zhongshan Fu assists the hundred officials with proper standards, continues the work of his ancestors, and exerts himself to preserve the state. He transmits and proclaims the royal mandate and serves as the Son of Heaven's mouthpiece; when he issues decrees in distant regions, the people of the four quarters all set themselves in motion because of them. The royal mandate is solemn and majestic, and Zhongshan Fu carries it out faithfully; whether the states are well governed or not, he discerns it clearly. He is wise and discerning, and able to preserve himself; day and night he labors diligently, serving the Son of Heaven."

People often say, "What is soft gets swallowed, and what is hard gets spat out." Zhongshan Fu was not like this. Toward the soft and yielding, they did not oppress. Toward the domineering, they did not cower. They did not bully the orphaned and helpless, and they were not afraid of the violent.

People also often say, "Virtue weighs as little as a feather, yet few can truly lift it." On careful reflection, though Zhongshan Fu shouldered this weighty charge, few could help them. Where the ruler's duties fell short, only Zhongshan Fu could make them good.

When Zhongshan Fu set out, a sacrificial send-off was held. The four stallions were strong and vigorous, and the travelers set off lightly, yet in their hearts they constantly feared they would not keep to the schedule. The four horses galloped majestically, and the eight bells on the harness jingled. The ruler ordered Zhongshan Fu to put the east in order. The four horses were tall and sturdy, and the eight bells rang clear. Zhongshan Fu went toward the land of Qi, and their companions hoped they would return soon.

Ji Fu wrote this poem, and its meaning is as gentle as a breeze. Zhongshan Fu's heart had long been troubled by affairs of state, and may this poem bring them comfort.

When Bao Gong served as minister, they slandered Su Gong. Su Gong then wrote a poem to sever ties with them, which reads:

"Who is that person, anyway? Their intentions are truly hard to fathom. Why do they pass by my bridge without entering my gate? Whom do they follow? I have only heard that they follow Bao Gong. When two people walk together, whose doing brought this disaster? Why do they wander to my bridge yet not come in to console me?

"It was not like this at first, yet now you refuse to acknowledge me. Who is that person, anyway? Why have they come into my courtyard? I hear their voice but cannot see their figure. Are they not afraid of shame before others, or of Heaven itself?

"Who is that person, anyway? They are like a wind that blows unpredictably. Why do they not come from the north or the south? Why do they come to my bridge only to throw me into turmoil?

"You walk slowly, yet you have no leisure to stop. You hurry along, yet you still have time to grease your axle. Just come once, and I will receive you with respect. When you return and enter my gate, my heart will be at ease. If you return but do not enter, the matter will remain unclear. Just come once, and that will set my mind at rest.

"Elder brother plays the xun, and younger brother plays the chi, in harmony and perfect closeness. You and I were meant to be bound together in the same way. I suppose you truly do not understand my heart. I offer these three sacrifices to curse you: if you were a ghost, there would be no way to catch you. Yet you plainly have a face and eyes, and in front of everyone you show no restraint. I have written this fine poem to fully expose your fickleness."

The commentator Wang says: Bao Gong was disloyal to the ruler and unfaithful to a friend, which was a grave offense, and so Su Gong severed ties. Yet in breaking off, Su Gong did not name and rebuke Bao Gong directly. They said only that the person walked with others, and did not state plainly that Bao Gong had slandered them. They merely let others know they harbored suspicion. Though the ties were severed, Su Gong still told Bao Gong that, if they would only come once, they would receive them with respect. Perhaps a gentleman holds himself to loyalty and treats others with generosity. If the other party repented and came near in good faith, this is surely what Su Gong hoped for. Even if the other party does not...

I believe I have not gone too far in this. How could I be like those shallow people?

Once they break off with someone, they go to great lengths to slander that person and refuse absolutely to reconcile, fearing the two sides might ever make peace again.

The Hongdao Lu (Hongdao Lu) says: Fan and Yin, and Bao and Su, were all ministers of the royal court, and in terms of righteousness they were also friends. Their poems are sometimes like a gentle breeze and sometimes like a gale. When the world has the Way, people all love virtue, day and night without slackening, as if the sky were high and the sun bright, which naturally gives one a sense of ease. When the world lacks the Way, people act like ghosts and demons, slanders rise on every side, and it is like wind stirring the waves and bending the grass and trees. People gradually grow used to this unnatural scene. When these two kinds of atmosphere arise, the political path of the Zhou dynasty forks at that point. This is what is meant by the saying that poetry can "stir up feeling and observe customs."

The Zizhi Tongjian (Zizhi Tongjian) records that the Zhou king wanted to kill Du Bo, though Du Bo had committed no crime. Du Bo's friend Zuo Ru argued nine times, asking the king to withdraw the order, but was never permitted to do so. The king said, "Do you mean to turn against your sovereign and take a friend's side?" Zuo Ru replied, "When the sovereign acts in accordance with righteousness and a friend acts against it, I follow the sovereign and punish the friend. When a friend acts in accordance with righteousness and the sovereign acts against it, I take the friend as my teacher and defy the sovereign." The king grew angry and said, "Recant and you will live; refuse and you will die." Zuo Ru said, "A scholar does not change his words and abandon righteousness to preserve his life, nor does he bend righteousness to meet death. I can point out the sovereign's error and prove that Du Bo is innocent." The king killed Du Bo, and Zuo Ru died as well.

The Hongdao Lu says: The matter of Du Bo cannot be verified, but Zuo Ru remonstrated nine times to win Du Bo's pardon, and he truly deserves to be called steadfast in righteousness. Yet Zuo Ru speaks of defying the sovereign and following a friend. Should he not have taken the blame upon himself and borne the punishment in Du Bo's place? Or did he intend to die alongside Du Bo, though it accomplished nothing?

The Zuo Zhuan (Zuo Zhuan) records that Shi Bo, Shi Hui, and Xun Linfu were all ministers of the state of Jin. Shi Bo was sent on a mission to Qin to escort Prince Yong back to Jin to take the throne. Xun Linfu tried to dissuade Shi Bo, saying, "The lady and the heir are both still within the state. To seek a ruler abroad will surely fail. Why not feign illness and decline? Or send an acting minister in your place. Why must you go yourself? We serve in the same office as colleagues, so how could I not urge you earnestly?" Shi Bo did not heed this. Xun Linfu then recited the third stanza of the "Ban" ode from the Shijing (Classic of Poetry) to advise him, but Shi Bo still did not listen. Later, Zhao Dun abandoned Shi Bo and installed Duke Ling on the throne, and Shi Bo fled. Xun Linfu sent Shi Bo's family, household goods, and property all to Qin, saying, "Because we were colleagues."

The Hongdao Lu says: Xun Linfu's advice was very sound. Why did he not speak openly at court, but instead deliberate in secret at the Mie assembly? Shi Mie and the father and son of the Zhao house held power, yet their hearts were set on the state of Jin...

At that time, the proposal of Shi Shi to set up the elder was indeed trusted by the state of Qin, and Jia Ji (that is, Hu Shegu) had by then fully made up his mind. He summoned Gongzi Le and had him killed. Was Jia Ji's later flight perhaps precisely because of this?

(In the sixth year of Duke Xi of Lu, Hu Shegu of Jin killed Yang Chufu and then fled. The Zuo Zhuan explains that this was because Yang Chufu exceeded his authority and leaked secret information, but these explanations are all mistaken.) Alas, had the people's opinions been heeded at that time, the calamity of Linghu might not have occurred. Jin suffered misfortune after misfortune, and the situation came close to ruin. The ancient saying, "I am planning for your sake, yet you shout at me," is precisely the excuse people use to justify themselves. Unfortunately, no one at that time was able to say these words to them.

Later, Xian Mie fled to Qin, and Shi Hui followed him there. Xian Mie stayed in Qin for three years but never managed to see Shi Hui, and he said, "You were able to flee our state together with me, yet you refuse to see me here. What use are you to me?" Shi Hui replied, "He and I committed the same fault. To see him would be to approve of such conduct; why should I go to see him?" After Shi Hui returned to Jin, he never went to see Xian Mie again.

The Hongdao Lu comments: Shi Hui was able to return to his state because of this, while Shi Bo (Xian Mie) lost the support of his clan. Shi Hui was the chief minister of Jin. When he went to Qin, the consort and the heir of the Jin ruler were still there. He neither offered direct remonstrance, which would have fulfilled a minister's duty to disregard his own safety and correct his lord, nor, when Xun Bo later advised him, did he perceive the situation in time to fulfill the obligations of friendship between colleagues. His decisions to stay or leave, and to advance or withdraw, all lacked sufficient grounds.

Suppose Shi Hui had been bound by minor scruples, unable to look after himself, and had merely run back and forth in a state of mental unrest, following his friend's wishes. He would then have lost the principle of holding fast to the Right Way, and would also have found it difficult to finish well. The Book of Changes says, "not yet affected by harm," meaning not yet moved or injured. The intent of this passage is indeed profound.

The Records of the Grand Historian records that Guan Yiwu (Guan Zhong) and Bao Shuya were friends. In his early years, when Guan Yiwu was in hardship and divided profits from a business on Bao Shuya's behalf, he always took a larger share for himself, yet Bao Shuya did not consider him greedy, knowing that his family was poor. When Guan Yiwu made plans on Bao Shuya's behalf, the results were often worse, yet Bao Shuya did not consider him foolish, knowing that circumstances could be favorable or unfavorable. He took office three times and was dismissed by the ruler three times, yet Bao Shuya did not consider him without talent, knowing that he had merely not met with good timing. He fought three battles and was defeated three times, yet Bao Shuya did not consider him cowardly, knowing that he had an aged mother at home to care for. When Guan Yiwu served Gongzi Jiu and Gongzi Jiu failed, he was imprisoned and humiliated, yet Bao Shuya did not consider him shameless, knowing that he was not ashamed of being humiliated over minor matters, but ashamed that his name could not be made known throughout the world. Therefore Guan Yiwu once said, "It is my parents who gave me life, but it is Bao Shuya who truly understands me."

After Lin Xiangru returned the intact jade disc to Zhao, the King of Zhao appointed him Shangqing, ranking above Lian Po...

Lian Po once said, "When I see Lin Xiangru, I will certainly humiliate him." When Lin Xiangru heard this, he pleaded illness and stayed away whenever court was held, and whenever he saw Lian Po from afar, he had his carriage turned aside to avoid him. Lin Xiangru's retainers all felt this was shameful.

Lin Xiangru said to them, "Consider this: between General Lian and the King of Qin, which is the more formidable? Yet with the King of Qin's power, I still dared to rebuke him at court and humiliate his ministers. Though my talents are mediocre, why would I fear General Lian? I have simply considered that the mighty state of Qin does not dare to attack Zhao only because the two of us are here. Now, when two tigers fight, they cannot both survive. In acting this way, I am putting the urgent needs of the state first and placing private grudges last."

When Lian Po heard these words, he stripped off his upper garment, carried a bundle of thorn switches on his back, and came to Lin Xiangru's gate to beg forgiveness. The two then formed a bond of friendship in which they would share life and death together.

The Hongdao Lu comments: From Guan Zhong, Bao Shuya, Lian Po, and Lin Xiangru, whose reputations have been passed down through the ages, people everywhere have regarded their stories as fine tales. Yet on closer examination of their deeds, they still acted out of temperament and passion, and did not embody the beauty of moral virtue and benevolence. As the saying goes, "Those who seek to be kings think only of kingship; those who seek hegemony think only of hegemony." This is roughly what it amounts to.

Yet when the world declines, figures such as Sun Bin, Pang Juan, Fan Sui, Wei Qi, Su Qin, and Zhang Yi also appear. They often endured torment, some even suffering mutilating punishments, yet they were willing to risk their lives solely for revenge. The ruler, not understanding the reasons behind this, in turn gathered enmities for them and repaid their favors, never allowing a single one to be missed. It is like children in the lanes and alleys who tease one another, and when the response does not satisfy them, they quarrel and grow angry. If their parents are wise, they will apologize to others on the child's behalf; if their parents are not wise, such incidents will always bring shame upon the neighbors. Can it then truly be said that the deeds of these four were wise?

Lu Zhonglian delighted in devising extraordinary, bold, and outstanding strategies. Unwilling to take office or assume official duties, Lu Zhonglian traveled among the feudal states on the strength of lofty integrity. During the reign of King Xiaocheng of Zhao, the Qin army laid siege to Handan. King Anxi of Wei sent General Jin Bi to rescue Zhao, but Jin Bi, fearing Qin, halted the army at Dangyin and would not advance. Wei then sent the persuader Xin Yuanyan to advise Zhao through Lord Pingyuan, hoping that Zhao would jointly honor the King of Qin as emperor, thereby forcing the Qin army to withdraw.

Upon hearing of this, Lu Zhonglian went to see Xin Yuanyan and said, "Qin abandons ritual propriety and esteems the slaying of enemies as a means to win merit. If Qin indulges itself by declaring itself emperor, I, Lu Zhonglian, would rather throw myself into the Eastern Sea and die than become a subject of Qin. Now Qin is a great state with ten thousand chariots, and Wei is also a great state with ten thousand chariots. If Wei follows Qin and honors it as emperor, Qin will act in the role of the Son of Heaven, issue commands to the realm, and alter the status and order of the feudal lords..."

Suppose the minister took from those he deemed unworthy what they possessed and gave it to those he deemed worthy, and took from those he hated what they owned and gave it to those he loved. How then could the King of Liang remain at ease? Lu Zhonglian (a native of the state of Qi during the Warring States period) rose and bowed twice, saying, "Today I finally understand that you, Sir, are the true worthy scholar of the realm. I will not dare to raise again the matter of having Qin declared emperor."

The Hongdao Lu (Record of Broadening the Dao) comments: Lu Zhonglian's refusal to let Qin become emperor did show a lofty aspiration, but the title he used was not appropriate. Why did he not say "Heaven is exalted and Earth is lowly"? The Zhou king sat above, Qin was a feudal lord, and the other states were likewise feudal lords. For the Zhou king, who held the position of honor, to let Qin become emperor would be like lowering the sun from its exalted place to the level of all living things. How could the myriad beings then look up to its light? That Lu Zhonglian would rather throw himself into the Eastern Sea and die shows that his status was rightly ordered and his words accorded with reason.

Someone may object: "In the Warring States period, people pursued profit and fled from harm. Without profit, how would Qin's greed have ever stopped? And if the feudal lords did not fear being harmed, why would they have come to rescue Zhao?" The reply is that this is not so. Qin once declared itself emperor, then abolished the imperial title, and so it found itself without footing. Had it not feared the principle that "Heaven has no two suns and the people have no two kings," how could it have withdrawn fifty li?

Another person asks: "The words Lu Zhonglian spoke, before and after, are inconsistent with reason. Could the Grand Historian, Sima Qian, have recorded them wrongly?" In sum, Zou and Lu were states that held firmly to ritual and righteousness, and Mengzi (Mencius) was a man of pure and genuine character. Lu Zhonglian and those two gentlemen (referring to the two figures mentioned earlier) were on the whole upright in conduct, with only minor flaws.

Zhao Liang called on Lord Shang (Shang Yang). Lord Shang asked, "How do you find my governance of Qin compared with that of the Wugu Dafu (the wise chancellor of Duke Mu of Qin, Baili Xi)?" Zhao Liang replied, "A thousand people who all say yes and no are not as valuable as one scholar who speaks frankly in remonstrance. If I may speak the truth from beginning to end, will I be spared execution?" Lord Shang said, "You may."

Zhao Liang said, "The Wugu Dafu was a man from a remote region of Chu. Duke Mu of Qin raised him from his lowly station and placed him above the common people, and no one in Qin could compare with him. He assisted Qin for six or seven years, campaigned eastward against Zheng, three times established rulers of Jin, and once rescued Chu from calamity. When he served as chancellor, he did not ride in a carriage even when weary, and he did not use an umbrella in the summer heat. When the Wugu Dafu died, the men and women of Qin all wept, the children stopped singing, and those pounding grain no longer answered one another in song.

"Now you hold the reins of government, oppress the ducal kin, and harm the common people. Prince Qian has kept his gate shut and not come out for eight years. You executed Zhu Huan and tattooed the face of Gongsun Jia. The Odes say: 'A state that wins the hearts of the people flourishes; a state that loses them perishes.' None of these measures can win you the hearts of the people."

The sovereign (Duke Xiao of Qin) was in a situation as precarious as morning dew, yet he still clung to the fiefs of Shang and Yu and the favor he enjoyed in Qin, and went on enforcing edicts that bred resentment among the people. Once the King of Qin set aside his guests and stopped holding court, how could Qin have any difficulty in dealing with you? Lord Shang (Shang Yang) did not heed this counsel. He remained in office for five months, and then calamity struck.

The Hongdao Lu (Record of Expanding the Way) comments: With all of Lord Shang's power, he was still willing to let Zhao Liang admonish him. Could this be the work of a conscience that had not yet been extinguished? Tigers and wolves are fierce and devour people, yet they may also claim to practice the benevolence that sustains life. Such things are not unheard of, but in the end the animal could not withstand its own desires. Did Shang Yang intend from the outset to be so cruel? Surely not. He was ruled by desire, and he believed that without such methods he could not win the favor of Duke Xiao or enjoy the immediate great rewards. As for the great disaster that would befall him, he had perhaps seen it quite clearly. Since Zhao Liang spoke with integrity, what reason did Shang Yang have to blame him?

Unfortunately, Zhao Liang's admonition did not go far enough. Shang Yang abolished the well-field system and opened up the qianmo (the footpaths and field boundaries between plots). His offenses were so great that they reached up to Heaven. By this time, the laws of the former kings had been nearly all abandoned. Whose fault was this? Even if one were to pull out every hair on one's body, it would not be enough to count his crimes. Could Zhao Liang's frank remonstrance alone exhaust the full extent of these offenses? Still, we should not blame Zhao Liang. Su Shi called Shang Yang a worthy man and argued that being torn apart by chariots was sufficient to atone for the punishment he brought upon Qin. But if the laws of the former kings were cast aside and no one questioned it, could that really be enough?

The Account of the Eastern Han records that Yan Guang had a reputation for talent and integrity from his youth, and that he had studied together with Emperor Guangwu. After Guangwu ascended the throne, Yan Guang changed his name and retreated into seclusion. The emperor, remembering his virtue and talent, sent people to search for him in every direction. The State of Qi reported that a man wearing a sheepskin robe was fishing in a marsh. The emperor suspected that this man was Yan Guang, so he prepared a light carriage and black-and-red silks, the carriage and gifts traditionally used to summon worthy scholars, and dispatched an envoy to invite him. The envoy went back and forth three times before Yan Guang agreed to come.

Yan Guang lodged in the Northern Army, and the court provided him with bedding, while the imperial kitchen sent meals to him each morning and evening. The Minister of Works, Hou Ba, was an old friend of Yan Guang's. He sent a message saying, "I hear that you have arrived. I very much wish to visit you at once, but I am bound by my office and by ceremonial rules, so I cannot do so. I hope that at dusk we might speak privately for a few words." Yan Guang did not reply. He only returned the letter to the messenger, and on it he wrote: "To Your Excellency Junfang (Hou Ba's courtesy name): You hold the position of one of the Three Dukes, and your rank is high. This is fine. If you can cherish benevolence and uphold righteousness, all under Heaven will submit to you. But if you only flatter and fawn, echoing whatever the ruler wishes to hear, you will lose your head."

When Hou Ba received the letter, he presented it to the emperor. The emperor laughed and said, "That wild, unruly fellow is still the same as ever." That very day, the emperor personally went to visit Yan Guang at his lodgings. Yan Guang remained lying down and did not rise. The emperor walked to where he lay, stroked his belly, and said, "Ah, Ziling (Yan Guang's courtesy name)!"

"Can they not assist one another in governing the realm?" Yan Guang did not answer. After a long while, he opened his eyes, looked carefully at Emperor Guangwu, and said:

"In the past, when Tang Yao's virtue (De) was resplendent, Chao Fu refused him and washed his ears rather than hear his summons. Each scholar has his own aspirations. Why must you press me so?"

Emperor Guangwu said, "Zi Ling (Yan Guang's courtesy name), am I truly unable to keep you here?" With that, he mounted his carriage and departed with a sigh.

Later, Emperor Guangwu invited Yan Guang to the palace again. The two recalled their old friendship and sat facing each other for several days. The emperor calmly asked, "How do I compare with the past?" Yan Guang replied, "Your Majesty has improved somewhat."

That night the two lay down together to rest, and Yan Guang rested his foot on the emperor's belly. The next day, the Grand Historian (the official in charge of astronomy and the calendar) reported, "A guest star (the ancient term for a star that suddenly appears or lies out of its normal position) has encroached upon the imperial throne. The situation is extremely urgent." Emperor Guangwu laughed and said, "That is only my old friend Yan Ziling sharing my bed."

The emperor appointed Yan Guang as Grand Remonstrator (the official responsible for remonstrating with the emperor), but Yan Guang would not accept it and went to farm on Mount Fuchun. Later generations named the place where he lived the "Yan Ling Rapids" (the shoal near Yan Guang's former hermitage).

The commentary in the Hongdao Lu (Record of Expanding the Dao) states:

In my view, there are five reasons why Yan Guang could not be retained, and enfeoffment as one of the Three Excellencies is not among them.

Without examining Confucius, one cannot see clearly the centrally balanced Dao of benevolence and righteousness. Without referring to Mencius, one cannot understand the weighing of office against seclusion. Although Yan Guang did not imitate extreme actions, his words "why must you press me so?" expressed his disapproval of the practice of visiting the feudal lords. Moreover, he changed his name and hid by the water. To fish while wearing a sheepskin robe (a sheepskin garment) is indeed a deliberate withdrawal from the world. This is the first reason.

Once Yan Guang arrived, Emperor Guangwu summoned him as an old friend, and so he should have been treated as one, which is the proper moral course. When a grand officer summons a recluse by ritual, the recluse, if he is a forester (the official who oversaw mountain forests and parks), would not dare to go even at the risk of death. How, then, could Yan Guang remain when an old friend summoned him with the office of Grand Remonstrator? This is the second reason.

Had Duke Mu of Lu not relied on the people around Zisi, he could not have kept Zisi at ease in his service. And who was Hou Ba? Yan Guang said that Hou Ba "flattered and conformed to the ruler's wishes." This carries the same sense as "having one's head cut off" (preferring execution) and as the words used to rebuke Zisi, "cutting off ties with the elder." How could a man like that have kept Yan Guang here? This is the third reason.

High rank changes one's associations, and wealth changes one's wife. Emperor Guangwu did not shy away from saying such things, and those who can long preserve their respect are few. This is the fourth reason.

There was the Erudite Fan Sheng, and there was the Grand Historian who reported the guest star. With only one Xue Juzhou, could one really assist in governing the realm? This is the fifth reason.

Suppose Yan Guang had been honored as one of the Three Excellencies. He would then have been no more than a name inscribed on the Yuntai Pavilion (a tower commemorating meritorious officials), a famous man of his age. Yet the high terrace where Yan Ziling fished still stands tall, and it has made him a figure revered for ten thousand generations. The Book of Changes says, "The gentleman, seeing that the situation is about to change, withdraws in time and lets go." Does this not describe Ziling exactly?

Lian Fan and Geng Hong of Luoyang were at first friends bound by a sworn bond (a deep friendship in which each would give up his life for the other). People praised them, saying, "Before there was Guan..." [The original text ends here.]

Lian Fan (courtesy name Shudu) was later rewarded by the court. At that time, Deng Rong, the Governor of Longxi, prepared gifts and visited Lian Fan, inviting him to serve as gongcao (a subordinate official who assisted the commandery governor in administrative affairs). Later, Deng Rong was impeached by the provincial authorities and summoned to prison. Lian Fan then changed his name and went to the prison of the Court of Judicial Review to request that he be allowed to serve Deng Rong's sentence in his place. He remained in the prison, attending to and caring for Deng Rong with complete devotion.

Afterward, Lian Fan was again summoned to serve in the public offices. Xue Han was executed for his crimes, and his old friends and disciples did not dare to visit him. Only Lian Fan collected and buried his body. The prison officers reported the matter upward, and Emperor Xianzong (Ming) was furious. He summoned Lian Fan and demanded, "Xue Han took part in the rebellion in the Chu region. You are an official in the public offices, yet you did not stand with the court. Instead, you gathered the body of a criminal. Why did you do this?"

Lian Fan kowtowed and replied, "This minister is guilty. I believed that Xue Han and the others had already been executed, and I could not resist the bond of old teacher and student, so I buried him." The emperor's anger gradually subsided, and he asked, "Are you a descendant of Lian Po? Are you related to the Right General Pou and the Grand Marshal Dan?" Lian Fan answered, "Pou was this minister's great-grandfather, and Dan was this minister's grandfather." The emperor said, "No wonder you have such courage that you dared to do such a thing." He then pardoned him. From that time on, Lian Fan's reputation grew greatly.

Lian Fan's family had lived for generations in the frontier commanderies and owned large tracts of land. They had accumulated much wealth and grain, all of which they distributed to relatives and friends in need. When Emperor Suzong died, Lian Fan hurried to the imperial tomb at Jingling. By chance, Yan Lin, an official of Lujiang Commandery, had been sent to present a memorial of mourning for the ruler. On the way, the roads were muddy and his horse died, so he could not continue. Seeing his plight with pity, Lian Fan ordered his mounted attendants to give Yan Lin their horse, and then he left without revealing his name.

When Yan Lin had finished his duties, he did not know to whom he should return the horse. Someone told him, "The late Lian Shudu, Governor of Shu Commandery, delighted in relieving people in urgent need. Now, of those who have hurried to the national mourning and could do such a thing, it is probably he." Yan Lin then led the horse to Lian Fan's residence, and it was indeed Lian Fan. After thanking him, Yan Lin returned the horse.

The Record comments: Among officials, Lian Fan is praised because he was renowned for his righteous spirit. His aid to those in danger and his hastening to difficult and perilous situations truly deserve admiration, and they are also enough to show his sincerity and move others. Emperor Xianzong was initially furious at his burying a criminal, but later he came to value him even more. Such a thing is rare both in ancient and modern times. As for the matter of the "five trousers" (wu ku), some people were also able to do it, so it is not listed here.

When Emperor Huan was still the Marquis of Liwu, he once studied under Zhou Fu of Ganling. After he ascended the throne, he promoted Zhou Fu to the post of Secretary of the Imperial Secretariat. At that time, Fang Zhi, the Governor of Henan from the same commandery, enjoyed great prestige at court, so the villagers composed a ballad: "Tiānxià guījǔ Fáng Bówǔ, yīn cóng shī ér dé guānyìn Zhōu Zhòngjìn" (Under heaven, Fang Bowu sets the standard; Zhou Zhongjin obtained his official seal because he followed a teacher). Later, Zong Zi, the Governor of Runan, entrusted government affairs to his merit officer Fan Pang, and Cheng Jin, the Governor of Nanyang, also entrusted government affairs to his merit officer Cen Jie. Thereupon, a ballad circulated in both commanderies: "Runan Tai..."

Governor Cen Gong of Nanyang (Cen Ji) often had his registrar, Meng Bo, sign official documents on his behalf. When Xiao of Hongnong held office, he would simply sit and whistle long, and as a result he was slandered by rumor, and the matter reached the Imperial Academy. The Academy had more than thirty thousand students, and Guo Linzong and Jia Weijie were their leaders. They also praised and esteemed Li Ying, Chen Fan, and Wang Chang, and the Academy circulated the saying: "The model for the world is Li Yuanli (Li Ying); the one who fears no power is Chen Bojü (Chen Fan); the outstanding talent of the age is Wang Shumao (Wang Chang)." Their words were upright and their judgments incisive, and they did not conceal the faults of the powerful. From the ministers and dukes downward, none did not fear their criticism, and some were so eager to visit them that they did not stop to put on their shoes.

The commentary in the Record observes: Mencius praised both Yi Yin and Guan Zhong for having learned from teachers. Given this, what is strange about gaining fame through a teacher? Since the time when Huan Rong began teaching ancient learning in the Han, what is called studying under a teacher has mostly amounted to specialized study of the chapters and phrases of the classics, and in the end it did not open the mind or nourish the spirit. Later, people entrusted their models and standards to others and relied on their teachers for their reputations, which is likewise nothing worth special praise. Yet they did not reflect on themselves. Instead they mocked and speculated about one another, each forming a circle of disciples and building factions. What is this worth?

The way of the sovereign has nothing more important than esteeming learning, and the way of learning has nothing more important than earnestly seeking a teacher. To be united in purpose and virtue with one's teacher and to trust him without doubt is a source of deep gratitude for the gentleman. That the cultivation of education and talent should grow to thirty thousand students is something rarely seen in later ages. They should have earned a good name by this, yet instead it bred estrangement among them. Perhaps Emperor Guangwu (Liu Xiu) rose to power through lecturing on the meaning of the classics, and so he too declined through being bound to words and doctrines. The songs that mocked the students of the Academy may have appeared by chance, but they likely arose from the course of events and were not without cause.

At that time, the famous scholars of the realm were divided into categories and given titles. The highest were the "Three Lords," followed by the "Eight Outstanding," the "Eight Esteemed," the "Eight Reaching," and the "Eight Kitchens," just as the ancients spoke of the "Eight Talents" and the "Eight Gentlemen." Dou Wu, Liu Shu, and Chen Fan were called the "Three Lords." "Lord" means that they were revered by their generation. Li Ying, Xun Yu, Du Mi, Wang Chang, Liu You, Wei Lang, Zhao Dian, and Zhu Yu were called the "Eight Outstanding." "Outstanding" means that they were the heroes among the multitude. Guo Linzong, Zong Ci, Ba Xiao, Xia Fu, Fan Pang, Yin Xun, Cai Yan, and Yang Zhi were called the "Eight Esteemed." "Esteemed" means that they could guide others through their virtue. Zhang Jian, Cen Ji, Liu Biao, Chen Xiang, Kong Yu, Fan Kang, Tan Fu, and Zhai Chao were called the "Eight Reaching." "Reaching" means that they could lead others to follow and emulate virtue. Du Shang, Zhang Mai, Wang Kao, Liu Ru, Hu Muban……

The "Eight Kitchens" (bachu) were Qin Zhou, Fan Xiang, and Wang Zhang. By "kitchen" was meant a person who had wealth and was willing to use it to aid others.

The Hongdao Lu comments that the "Eight Yuan" and the "Eight Kai" were all men of lofty virtue who accorded with righteousness. Yet the names "Gu," "Chu," "Jun," and "Ji," and such designations, perplex the reader, as though the world had already declined and the distinctions had become so extreme. Presumably, before the Three Dynasties, government affairs were managed by a single authority, and worthy and capable men could obtain office. In the last age, power was divided between two sides, and talent instead became the seed of resentment and jealousy. The Rites of Zhou says that the Grand Steward (the chief of the hundred officials) assisted the Zhou king in controlling the ministers with eight kinds of authority. How could such a system tolerate divided power and decrees that each side carried out as it pleased?

If one side appoints a man while the other side strips him of his post, if one side dismisses a man while the other side keeps him in office, if one side lets a man live while the other side seeks to kill him, then even Yao and Shun could not govern stably for a single day, let alone in the age when Emperors Huan and Ling held power. Schools are the origin of ritual, righteousness, and moral instruction, not places where punishments are carried out. The disciples of Confucius recorded the ten men led by Yan Yuan, listing each one's particular strengths and dividing them into four categories. At the time no one thought this strange, and later generations did not object to it either. Nor is there any record of it bringing calamity. So long as one does not hold a post, one does not presume to comment on its affairs, and one only supports one another through ritual, righteousness, integrity, and a sense of shame, then how could the names "Gu," "Chu," "Jun," "Ji," and such designations ever be too few? How could they ever be too few?

Li Ying (an official of the Eastern Han known for his uprightness and severity) had a stern and aloof temperament and did not readily associate with others. He regarded only Xun Shu and Chen Shi, who were from his own commandery, as his teachers and friends. Xun Shu once went to visit Li Ying and, on the way, drove his carriage for him. When he returned, he joyfully declared, "Today I drove for Master Li!" That Li Ying was so admired by people was due to such things.

At that time, Zhang Rang's younger brother, Zhang Shuo, served as magistrate of Yewang County. He was greedy and cruel, and he even killed a pregnant woman. Hearing that Li Ying enforced the law strictly, he feared punishment, so he fled back to the capital and hid in Zhang Rang's house, even concealing himself inside a hall pillar. After Li Ying established the facts, he led his officials and soldiers to smash open the pillar, dragged Zhang Shuo out, and sent him to the prison in Luoyang. Once the interrogation was complete, he had him executed.

Zhang Rang lodged a complaint with the emperor. The emperor issued an edict questioning Li Ying as to why he had executed the offender on his own authority without first memorializing the throne. Li Ying replied, "In the past, when Confucius served as Minister of Justice in the state of Lu, he executed Shao Zhengmao after only seven days. Now I have been in office for more than ten days, and I have privately worried only that delaying the case would become a fault. I never expected to be punished for acting too quickly." The emperor turned to Zhang Rang and said, "This is your younger brother's crime. What fault does the Director of the Retainers have?" He then ordered Li Ying to leave his post.

From that time on, eunuchs such as the Huangmen and Changshi bowed low and held their breath, and even on their days off they no longer dared to leave the palace precincts. The emperor found this strange and asked the reason, whereupon they knelt together, kowtowed, and tearfully explained, "We are afraid of Captain Li." At that time the court grew more chaotic by the day, and its laws and disciplines were gradually slackening. Only Li Ying alone upheld the standards of conduct and maintained his dignity through his reputation. Among the scholars, those whom he received...

This is what is called "climbing the Dragon Gate."

The Hongdao Lu says: When I read of Li Ying (a renowned scholar of the Eastern Han) who smashed a pillar, passed judgment on men, and spoke upright truths at court, I still feel awe today, as if I could sense his bearing. How much more must the eunuchs and powerful men of that time have trembled and held their breath in fear?

Yet they did not understand that the ruler holds the authority to bestow favor and wield awe. The power to reward and to punish should flow from above downward; I was merely carrying out orders. The awe I exercised was the awe of all under heaven, and the favor I bestowed was the favor of all under heaven. Coming from the court and extending to the whole realm, who could say it was otherwise?

At that time the emperor could not put the government in order, the eunuchs were corrupt and colluded with one another, and Li Ying alone upheld his integrity. The men he recommended, dismissed, or placed in office were all beyond the court's power to question. This amounted to saying that the power to reward and punish lay in his hands rather than flowing from above. Thus petty men found an excuse to accuse them of recommending one another, colluding with each other, and pushing aside anyone who did not suit them.

Alas, were those who did not suit them truly upright or truly wicked? Were those who recommended them right or wrong? The wrongdoings they were accused of were not initially noticed by the emperor, and what we regarded as right, the emperor likewise had no way of knowing. And so the upright were taken for wicked, while the wicked were instead able to harm the upright.

Then could one simply look on without intervening or offering aid? The fourth line of the Pi (Standstill) hexagram in the Book of Changes says: "Having a mandate, there is no blame; those of one kind share in the blessing." Its meaning is that when one acts under a proper command, there is no calamity, and one's companions also receive good fortune. The Great Commentary explains: "Having a mandate and no blame means that one's aspiration is carried out." Therefore the gentleman would rather correct his words and remonstrate frankly, punishing treacherous heroes and attacking rebels, than kill men on his own or exceed his authority in carrying out punishments, lest he implicate his companions and bring disaster upon the good.

Fan Pang (a renowned scholar of the Eastern Han) cultivated an upright and incorruptible character from his youth and was respected by his community. He was recommended as a Filial and Incorrupt candidate and later served in the Guanglu office. At that time Jizhou suffered famine and bandits rose everywhere, so the court appointed Fan Pang as an Envoy of Clear Edicts and sent him to investigate. He mounted his carriage, gripped the reins, spirited and resolute, determined to set right the customs of the realm. When he entered the territory of Jizhou, the commandery governors and county magistrates, knowing themselves guilty of corruption and lawbreaking, upon hearing the news removed their seals and ribbons and abandoned their posts. The men he recommended and reported on were likewise all in accord with the expectations of the people.

Later, when the Party Prohibitions calamity arose, Emperor Huan sent Palace Attendant Wang Fu to interrogate the accused one by one. When the questioning reached Fan Pang, he said: "I have heard Confucius say: when we see good deeds, we pursue them as if we could not catch up; when we see evil, we pull away from it as quickly as withdrawing a hand from boiling water. In doing so, we hope that people will all draw near to goodness and keep far from wickedness. I thought this was what the kingly government of the Way hoped for, and never imagined that it would instead be called forming factions. The ancients followed the good way in order to obtain greater blessings; today, following the good way brings the ultimate penalty. After my death, I hope to be buried beside Shouyang Mountain, so that above I shall not fail..."

Beneath the august heavens, the only person worthy of standing alongside Boyi and Shuqi was Fu (a personal name). When Meng Bo heard these words, he could not help but look grief-stricken, and his expression changed.

The Hongdao Lu records: Whenever I read Meng Bo's reply, I could not help but weep.

Yu said, "The people of the ages of Yao and Shun all took the intentions of Yao and Shun as their own." At that time, the Nine Officials (the nine categories of officials at court) and the Twelve Shepherds (officials responsible for governing the regions) were abundant in talent, yielded to one another, and the court was filled with an atmosphere of harmony. All under heaven regarded this custom as upright. When the Four Villains (four wicked figures punished in the age of Yao and Shun) were convicted, they were banished, exiled, or put to death, and none of them was pardoned; all under heaven also regarded this as corrupt conduct. If doing good were not considered upright, what would be precious about doing good? If doing evil were not considered corrupt, what would be contemptible about doing evil?

In the Spring and Autumn period, although people's hearts were no longer as simple and sincere as in antiquity, when the state of Lu tore down the Three Capitals (the fiefs of the three great ministerial houses of Lu) and executed Shao Zhengmao (said to have been put to death by Confucius), it still exerted itself fully to rectify governance, without the slightest slackening. Therefore it was also said, "When seeing good deeds, one feels as if one cannot catch up; when seeing evil deeds, one recoils as if one's hand had been thrust into scalding water." The people of the Xia, Shang, and Zhou dynasties acted along the proper path by relying on just this resolve.

Alas, why was he born precisely in Meng Bo's age? In the blink of an eye, there was war from without and turmoil within; calamities followed one upon another, and the state might perish at any moment. Was this a catastrophe sent down by Heaven? In truth, people coveted chaos and were willing to inflict slaughter, and such an outcome could ultimately not be escaped.

Hongdao Lu, Volume Twenty-Five.

Reprinted and circulated by imperial decree on the fifteenth day of the second month of the thirty-fifth year of the Wanli reign of the Great Ming.

Proofread by your minister Zhang Guoxiang, Great Perfected One of the Zhengyi (Orthodox Unity) Hereditary Teaching.