《弘道錄》Vol. 19

Righteousness: The Righteousness of Friendship

The Book of Jin records that Wang Pou (a scholar of the Jin dynasty) lived in poverty and farmed the land himself. When one of his students reaped wheat for him, he refused to accept it again. He also declined all gifts that relatives and friends sent him.

One of his disciples was conscripted by the county government for corvée labor and asked Wang Pou to intercede on his behalf. Wang Pou replied, "Your learning is not yet enough to protect you, and my virtue (De) is too shallow to shield you. What use would intercession be? Moreover, I have not put brush to paper for forty years." He then set out on foot, carrying cooked rice, salted fermented soybeans (douchi, a preserved bean product), and straw sandals, which he had his son carry, and escorted the disciple to the county seat.

The magistrate of Anqiu, thinking Wang Pou had come to visit him, straightened his robes and came out to greet him. Wang Pou bowed deeply and said, "My disciple has been conscripted by the county, and I have come specially to see him off." He then held his disciple's hand and bade him farewell in tears. The magistrate promptly released the disciple. The people of the whole county regarded this as a disgrace to the magistrate.

Guan Yan, a fellow townsman, was talented in his youth but had yet to win a reputation. Only Wang Pou believed that Guan Yan would certainly become famous, and so he supported him and made friends with him. Bing Chun, a man from Beihai, had resolved to uphold his integrity in youth. Though poor, he went off to study with his book chest on his back, and the villagers said he was another Bing Yuan (a man known for conduct and learning in the Eastern Han). Wang Pou, however, judged that Bing Chun was narrow-minded and coveted only fame, and would never achieve anything. Later Bing Chun did indeed behave improperly and never completed his studies. Men of discernment held that this confirmed Wang Pou's judgment.

The Hongdao Lu comments that Wang Pou's refusal of his disciples' gifts stemmed from his initial refusal to accept the wheat his disciple had harvested for him. His failure to respond to the Anqiu magistrate also stemmed from the fact that he never sat in a seat facing west, the seat of honor (here the seating arrangement illustrates that he would not seek to attach himself to power through the etiquette of host and guest). Otherwise, had he been unsympathetic to his disciples' labor, others would surely have called him pedantic; had he put on his robes and gone out yet refused to answer the magistrate, others would surely have called him arrogant. Even so, Wang Pou was renowned for his steadfast integrity and cultivation, yet he personally carried rice for his disciple and brought straw sandals to see him off. Then, was his statement "I will not intercede through others" not precisely a deeply heartfelt intercession on his disciple's behalf, expressed through action?

The Book of Tang records that Qin Wang Li Shimin (the future Emperor Taizong of Tang), seeing that the realm was gradually settling down, devoted himself to the study of the classics. He established a Literary Hall on the western side of his palace, invited learned men from across the land, and ordered that Du Ruhui, Fang Xuanling, Yu Shinan, Chu Liang, Yao Silian, Li Daoyuan, Cai Yungong, Xue Yuanjing, Yan Xiangshi, Su Zui, Yu Zhining, Su Shichang, Xue Shou, Li Shousu, Lu Deming, Kong Yingda, Ge Wenda, and Xu Jingzong, eighteen men in all, concurrently serve as scholars of the Literary Hall. They were divided into three shifts and took turns on night duty. Each day before the morning audience, they discussed the classics and documents, and also took part in deliberations on affairs of state, sometimes even...

Late at night, Emperor Taizong of Tang (Táng Tàizōng) ordered Yan Liben (Yán Lìběn), a painter of the Tang dynasty, to paint their portraits, and ordered Chu Liang (Chǔ Liàng), a Tang literary figure, to compose eulogies for them. He called this group the "Eighteen Scholars" (shíbā xuéshì). Officials of the scholarly class who were fortunate enough to be selected were then said to "ascend Yingzhou" (dēng Yíngzhōu), meaning to climb to Yingzhou, the fairy island.

The Record of Spreading the Dao (Hóngdào Lù) comments: When Mencius was alive, Taoying (Táoyīng) once asked, "When Shun was Son of Heaven, Gaoyao (Gāoyáo) served as Minister of Justice, in charge of criminal cases. If Gusou (Gǔsǒu), Shun's father, had committed murder, what should have been done?" Wan Zhang (Wàn Zhāng) then asked, "Xiang once plotted to kill Shun, yet after Shun became Son of Heaven, he enfeoffed Xiang as a feudal lord. Was this not partiality?" Shun's conduct was not driven by any private motive.

Taizong gathered his scholars to discuss ancient affairs, and he too pondered these difficult questions through the night. Why was this? The Tang realm had been founded by Taizong's own hand, so it was indeed hard to ask him to do as Shun did and not pass the realm to his own kin. Unfortunately, these scholars were promoted together, yet not one of them addressed the questions raised by Taoying and Wan Zhang. Their discussions by day during leisure hours and their debates late at night, if they were not pursuits of paths to wealth and rank, were preoccupied with the topics of fame and office. From this we can see that sages and worthies, when facing major upheavals in human relationships, must have long considered them thoroughly beforehand and did not respond by chance. Therefore, discussing such problems in advance and pondering them through the night was not pedantic or unreasonable, but had solid grounds. How could the scholars selected for Yingzhou compare?

After Taizong ascended the throne, he established the Hall of Literary Expansion (Hóngwén Guǎn), collected books from the four categories (over two hundred thousand scrolls), and selected learned men from across the realm. Yu Shinan (Yú Shìnán), Chu Liang, Yao Silian (Yáo Sīlián), Ouyang Xun (Ōuyáng Xún), Cai Yungong (Cài Yúngōng), Xiao Deyan (Xiāo Déyán), and others all concurrently served as scholars while retaining their original posts, taking turns on overnight duty. In the intervals between audiences, Taizong would summon them into the inner palace to discuss the words and deeds of the ancients, deliberate on state affairs together, and explore the principles behind order and chaos, success and failure, past and present. They often talked from daylight until late at night and never grew slack. He also selected sons and grandsons of officials of the third rank and above to serve as students of the Hall.

The Record of Spreading the Dao comments: After Shang Tang defeated the Xia dynasty, he promoted cultural and moral transformation, and the classics say this was why "the virtue of wisdom, reverence, and sincerity grew day by day." Yet we have not heard that he established a Hall of Literary Expansion. After the Zhou defeated the Shang, they too widely promoted cultural instruction, and the classics say this was why "the bonds of human relations were settled and ordered." Yet we have not heard that they gathered the four categories of books. The Tang was at the very beginning of its founding, and its ruler had talents beyond the ordinary. If he had given greater weight to the virtue of wisdom and reverence, diligently followed the bonds of human relations, and not confined learning to oral transmission and the accumulation of what was heard and seen, would the Zhenguan era (Zhēnguān zhī Zhì) have reached only this level?

Broadly speaking, the learning of rulers differs from that of scholars who read the classics in pursuit of learning. To boast of abundant knowledge and compete with one another is the learning of scholars; to grasp the essentials and apply them widely is the learning of rulers. Then, the two...

Words have already been spoken in abundance, and how much more so the more than two hundred thousand scrolls of books? What, then, does all this amount to?

Li Mi of Jingzhao (the area around Chang'an, the Tang capital) was renowned in his youth for his quick intelligence and talent. Emperor Xuanzong had him form a friendship of plain cloth (a bond in which the two were not regarded as ruler and minister) with the crown prince, who called him "Master." Later Li Mi retired to Yingyang. When Emperor Suzong ascended the throne, he sent an envoy to summon Li Mi, and the two met at Lingwu. Suzong was overjoyed. When they went out together they rode side by side, and when they rested they shared a couch, just as Li Mi had with the crown prince. In all matters of state, great or small, Suzong consulted him and always followed his advice, and even the appointment of generals and chief ministers was discussed with him. Suzong several times wished to make Li Mi chief minister, but Li Mi firmly declined, saying, "Your Majesty treats me as a guest and a friend, and this courtesy already surpasses that of a chief minister. Why should you constrain my aspirations?" Suzong then desisted.

The Hongdao Lu comments: Was it not appropriate for Suzong to treat Li Mi as a guest and a friend? Had Suzong been able to rectify the conduct of Consort Zhang (Suzong's favorite, later empress), clear the slander suffered by Prince Jianning, observe the proper rites due the Retired Emperor, and deliberate carefully over the rewards of meritorious officials, then governance would have been orderly. This is precisely the principle of guiding through words and of mutual discussion. Had Li Mi come to Suzong's side early, before Suzong ascended the throne, the character of his governance would surely not have been as hasty and careless as it later became. Unfortunately, Li Mi's devotion was not single-minded enough, and his trust in Suzong was not firm enough. Soon after he was sent to Mount Heng, he was ordered to serve as Observation Commissioner. Even a worthy of Li Mi's caliber could not avoid being drawn into the court's late disputes. From this we see that, amid fame and profit, one must not fail to maintain a mind free of desire and content in itself.

Zheng Chongzhi, a fellow staff officer of Di Renjie, had an aged and sickly mother, yet he himself was about to be dispatched to a distant frontier. Di Renjie said to him, "Can you bear to have your mother worry about you across ten thousand li?" Di Renjie then went to see the Chief Administrator Lin Renji and asked to go in Zheng Chongzhi's place. Lin Renji praised his righteous act. At that time, Lin Renji was at odds with the Assistant Administrator Li Xiaolian. After this affair, the two said to each other, "We truly ought to be ashamed," and they resumed their former cordial relations. They often said, "A man of virtue like Lord Di is the only one south of the Northern Dipper."

The Hongdao Lu comments: This matter resembles Liu Zongyuan's request to take Liu Yuxi's place on the journey to Bozhou. Why did the compilers omit that case yet include this one? Zheng Chongzhi's mission was unavoidable, whereas Liu Yuxi's demotion was of his own making. To regard Di Renjie as the sole worthy south of the Northern Dipper is naturally different from the so-called eight worthies of the years after the Yuanhe reign. This is the reason the two episodes are distinct.

In Han Yu's On Contentious Ministers, someone asks: "Can the Remonstrance Grand Master Yang Cheng be called a man of the Way? He is broadly learned and well informed, yet he does not seek to be known by others. He upholds the righteousness of the ancients and dwells in the remote parts of Jin, and the villagers are all transformed by his virtue. When the great ministers heard of this, they recommended him..." The original text breaks off at this point.

You have served as Remonstrance Counselor (Jianyi Daifu) for five years, which is no short time. You are thoroughly familiar with the gains and losses of affairs throughout the realm, and the favor the Son of Heaven has shown you is considerable. Yet you have never spoken on matters of government. Asked about your office, you say you are a Remonstrance Counselor; asked for your views on governance, you say you do not know. Is this really how a person of the Dao (the Way) behaves?

I have heard that one who holds office, if unable to fulfill its duties, should step down, and one charged with remonstrance, if unable to remonstrate, should likewise step down. Do you believe you have fulfilled your duty of remonstrance? I do not mean to fault you for being upright, nor to use these words to press you. Only those of good character can accept frank speech, for they are willing to hear counsel and can thereby correct themselves.

When Pei Yanling slandered and drove out Lu Zhi and others, the emperor was furious, and no one dared to speak. Yang Cheng, however, remained at Yanying Pavilion (the place where Tang emperors summoned ministers to deliberate) and submitted a memorial, earnestly setting out the principles at stake, for several days running. Those who heard him were terrified, yet Yang Cheng's expression and tone only grew more intense. The emperor flew into a rage and issued an edict to punish him. Only when the Crown Prince interceded on his behalf was Yang Cheng spared. Yet the emperor had originally intended to appoint Pei Yanling as chief minister. Yang Cheng said, "If Pei Yanling becomes chief minister, I will take up the appointment edict and tear it to pieces." In the end the emperor did not appoint Pei Yanling as chief minister, and this was owing to Yang Cheng's merit.

The Hongdao Lu (Record of Propagating the Dao) comments: Han Yu's direct remonstrance was not a matter of deliberately exposing others' faults or showing off his own strength. Between friends there is a bond of encouraging one another and helping to correct faults, as the Book of Changes (Yijing) describes in the image of Li Ze (two marshes joined together, symbolizing friends who study together and mutually benefit). Even what everyone else dared not say, Han Yu said. The Book of Changes says, "Being firm against faults brings good fortune" (jie ji you xi), and this serves to explain Han Yu's intent. A person's inner thoughts are never fully fathomable to others.

Yang Cheng's refusal to remonstrate was not a matter of unbroken silence. Only when a matter bears on the gains and losses of the court or on the virtue of the ruler, and when the people of the realm all dare not speak, did he offer remonstrance. The Book of Changes says, "Tie up the sack; there is no blame" (kuo nang wu jiu), meaning that one who closes the mouth of a bag with care, keeping cautious silence, can avoid fault. This precisely expresses Yang Cheng's intent, which, likewise, others find hard to discern.

Among the affairs of government, what is more important than the appointment of a chief minister? When Lu Qi held power, the state fell into distress and peril, and the altars of the state nearly perished. Pei Yanling then came close to repeating the same disaster, and only Yang Cheng's intervention stopped him. His merit lies not merely in sparing one man misfortune or sparing one matter from error. Suppose Yang Cheng had only just received his appointment and by evening had submitted a remonstrance. Not only would it fail to show the meaning of loyal counsel, it would also fail to achieve the virtue of prudence and reticence. Therefore, I do not agree with Ouyang Xiu's view.

Xiao Yingshi and Li Hua passed the examination in the same year and were close friends. In the early Tianbao era, Xiao Yingshi was appointed Proofreader (Zhengzi) of the Imperial Secretariat, and Li Hua served as Censor, and both were then highly renowned. Chief Minister Li Lin

Li Linfu wanted to see Xiao Yingshi. At that time Yingshi was observing mourning for his father and did not go to pay his respects. Later Linfu went to the home of an old acquaintance and had someone invite Yingshi over. Yingshi went back inside his gate, wept, and waited for Linfu. Unable to do otherwise, Linfu came in person to offer his condolences and then left. He resented Yingshi for refusing to lower himself to meet him.

When the mourning period ended, Yingshi was appointed as an adjutant in Guangling. Pei Yaoqing, Zhang Jun, Wei Shu, and others were his seniors. They valued his talent and associated with him according to ritual propriety. Wei Shu once recommended Yingshi to take his place, and the court summoned him to serve in the Historiography Office. But Li Linfu was then monopolizing power, and Yingshi ultimately refused to submit to him, so he was dismissed from office.

When An Lushan was arrogant and in the ascendant, Yingshi privately said to Liu Bing, "Disorder in the realm will come before long." He used illness as a pretext to travel to Mount Taishi, and in this way he escaped the coming calamity.

Throughout his life Yingshi delighted in hearing of other people's strengths, and he regarded recommending and nurturing younger scholars as his own responsibility. Li Yang, Li Youqing, Huangfu Ran, Lu Wei, and several dozen others became renowned scholars because of his appreciation and recommendations. The people of the realm praised him for his skill in judging others. He was also close with Yin Yin, Yan Zhenqing, Liu Fang, Lu Ju, Shao Zhen, Zhao Hua, and others. People of the time praised their friendship, saying, "Yin, Yan, Liu, Lu, Li, Xiao, Shao, Zhao," and commended them all for preserving their mutual bonds.

Xiao Hua was broad-minded and unconstrained in his youth. His outward manner was frank, but his inner character was cautious and steady. He valued his promises and often admired the conduct of Ji Ang, a figure of the Han dynasty known for his uprightness and willingness to speak out. When relatives and followers of Yang Guozhong ran wild everywhere, Xiao Hua was responsible for impeachment and investigation and never showed them leniency, so the officials of prefectures and counties all restrained themselves.

Xiao Hua's writing was dense and ornate in diction, but its momentum was not grand or vigorous enough. Xiao Yingshi's temperament was robust, candid, and unrestrained, and people of the time judged that his literary talent fell short of Xiao Hua's. Xiao Hua himself, however, felt that he surpassed Yingshi. When Xiao Hua first wrote the Rhapsody on the Hanyuan Hall, Yingshi said, "This rhapsody stands above the Jingfu Palace, but below the Rhapsody on the Lingguang Hall of Lu." Later Xiao Hua wrote the Essay on Mourning the Ancient Battlefield. He deliberated and polished it repeatedly, but once it was finished, he deliberately placed it on the shelf together with Buddhist scriptures. Some days later Yingshi read the essay, praised it as excellent, and asked who else could match it. Xiao Hua replied, "If you think deeply and with greater diligence, you too can reach this level." Yingshi was astonished and admired him.

Li Han, a clansman of Yingshi, was also famous for passing the jinshi examination. He lived in Yangzhai, and his writing was meticulous, its composition laborious. He often received orders to consult Huangfu Zeng on music. When his thinking ran dry, he would play music, and when his spirit was relaxed, he would write.

When An Lushan rebelled, Li Han's friend Zhang Xun defended Suiyang. Someone slandered Zhang Xun, claiming that he had surrendered to the rebels. Li Han then compiled an account of the defense of Suiyang, wrote a biography of Zhang Xun, and presented it to Emperor Suzong. Only then did the emperor understand Zhang Xun's loyalty and righteousness, and scholars and friends alike praised Li Han.

The Hongdao lu comments: People of the world say that Xiao Hua and Li Han were equally renowned. Was this merely because of their outstanding writing and talent? Xiao Hua refused to submit to Li Linfu, and Li Han, disregarding his own safety, set forth the facts to defend the loyalty and righteousness of Zhang Xun and Xu Yuan. Both men clearly belonged to the ranks of those who possessed integrity.

This passage recounts several historical anecdotes that primarily critique officials who possessed talent but lacked moral virtue.

During the Song Dynasty, Zhang Yong (posthumously titled "Loyal and Steadfast") and Kou Zhun (posthumously titled "Loyal and Compassionate") were close friends from humble backgrounds. Kou Zhun respected Zhang Yong like an elder brother, and Zhang Yong often pointed out Kou's faults to his face. Later, when Kou Zhun became prime minister, Zhang Yong, then serving in Chengdu, remarked to his subordinates, "Lord Kou is a man of rare talent, but it's a pity his learning is insufficient." When Zhang Yong was transferred back from Shaanxi, Kou Zhun hosted him with great ceremony. At their parting, Kou asked if Zhang had any advice for him. Zhang simply replied, "You must read the Biography of Huo Guang." At first, Kou Zhun was puzzled, but when he later came across the phrase "without learning, one lacks wisdom" in the text, he realized Zhang was subtly admonishing him.

The author comments: Zhang Yong's criticism of Kou Zhun's insufficient learning was justified. As Confucius said, even if one possessed the talents of the Duke of Zhou, arrogance and stinginess would render all other virtues meaningless. Kou Zhun expected gratitude from others, lacked selfless magnanimity, and rejected criticism, showing a lack of tolerance. In court, he boasted of his achievements, while outside, he flaunted his reputation, overly attached to fame and merit. Not only did he disregard Sun Shuang's loyal advice, but he also abetted Zhu Neng's schemes, leading to criticism from his disciples and regret among his friends.

The passage then recounts the story of Tang Jie from Emperor Renzong's reign. When Consort Zhang gained imperial favor, her uncle Zhang Yaozuo was suddenly appointed to four high-ranking positions. Censor Tang Jie vehemently opposed this, but Emperor Renzong claimed it was the Secretariat's recommendation. At the time, Wen Yanbo was prime minister, and Tang Jie even impeached him. Enraged, the emperor deemed Tang's accusation—that "Wen Yanbo rose to power through imperial concubines"—too extreme and exiled Tang to Yingzhou.

These stories illustrate that talent alone is insufficient for officials; moral cultivation is paramount. Take Kou Zhun: though he could move withered bamboo in Leiyang (a metaphor for his persuasive power), he failed to grasp the lessons of history (indicating his lack of self-reflection). Had he studied more and understood principle, perhaps controversies like the Treaty of Chanyuan could have been avoided. A true sage achieves merit and then withdraws, indifferent to personal gain or loss, leaving judgment to posterity.

He was dismissed from his post when he was made Assistant Military Governor. When Wen Yanbo was appointed Prefect of Xuzhou, the scholar-officials at court all wrote poems to see him off, and the one by Li Shizhong, a Drafting Academician, was especially widely circulated. It reads:

"Alone you hold to your loyalty, while the crowd refuses to agree; standing up alone to speak plainly is something others cannot do. Leaving the court, you feel as light as a single leaf; the fame you leave behind for all ages weighs as heavily as a mountain. You fine men who travel with him, why do you treat him so generously? The treacherous and fawning ones have grown cold to the bone before he has even died. Heaven means to aid our sovereign and sustain the altars of state; would it fail to bring our master home safely?"

As a result, his reputation for speaking plainly and daring to remonstrate spread throughout the realm. Whenever people praise a true censor, they are sure to mention Tang Zifang.

The Hongdao lu records: In my view, the deeds of Zifang and the poem by Shizhong did more than spread the fame of plain speech throughout the realm; they also allowed the sovereign's reputation for magnanimity and benevolence to be passed down to later generations, and the great ministers' virtue of placing righteousness first was enough to serve as a model for the scholar-official class. It is regrettable that after this, resentments born of the carriage canopy and slanders calling men "dormant dragons" appeared one after another, and conflicts grew ever deeper. Some men left and never returned, and they did not see one another for the rest of their lives. The bonds of friendship, the virtue between ruler and minister, and the magnanimity that great ministers ought to possess were all lost as a result.

Ouyang Xiu's "On Factions" says, in essence: gentlemen form friendships because they share the same aims and principles, while petty men form factions because they share the same interests. Petty men have no true friends; only gentlemen have true friends. Petty men value emoluments and covet wealth. When their interests coincide, they briefly band together and call themselves friends, but this bond is false. Once they compete for profit, or once the profit is exhausted, they turn on one another, and even brothers and kinsmen cannot be preserved. Therefore it is said that petty men have no true friends.

Gentlemen are not like this. They hold fast to righteousness, act with loyalty and good faith, and cherish their integrity. When they cultivate themselves by these principles, like-minded people can help one another and advance together; when they serve the state by them, they can unite their hearts and tide over difficulties together, steadfast to the end. Therefore it is said that only gentlemen have true friends. A gentleman can never have too many friends. If the sovereign rejects the false factions of petty men and employs the true friends of gentlemen, the realm will be at peace.

The Hongdao lu further says: Ouyang Xiu's essay uses thousands of words, but in the end it comes down to no more than two notions, "zhoubi" (universal and impartial) and "hetong" (harmonious yet not partisan). Mencius went further and clarified the distinction between what is good and what is profitable: "One who rises at cockcrow and diligently practices goodness is a man of the kind of Shun; one who rises at cockcrow and diligently pursues profit is a man of the kind of Robber Zhi." The word "kind" (tu) here means people of the same type. If the sovereign can devote his mind to studying the learning of the sages and thoroughly distinguish righteousness from private gain...

Once right and wrong have been distinguished, the gentleman (junzi) and the petty man (xiaoren) will reveal themselves naturally, and no further comparison is needed. Emperor Renzong of Song had a naturally pure disposition, but he lacked learning and proper guidance, so he could not tell the upright from the corrupt. During the Qingli and Jiayou reign periods, the court had many gentlemen, yet petty men also rose to power in turn. The court alternated between clarity and disorder, and it never consistently employed Yuan Kai (a wise minister) or thoroughly expelled Gong Dou (a treacherous minister from ancient legend), so it never achieved lasting peace. Later, after a generation or two, during the reign of Emperor Shenzong, Wang Anshi, Zhang Dun, Cai Jing, Lü Huiqing, and others formed factions, pursued private gain, and finally brought about great turmoil. Is this argument not as clear as a divination hexagram, sufficient to serve as a mirror for all ages?

Sima Guang and Fan Zhen shared the same aspirations and had a deep friendship, getting along very well. During the Xining and Yuanfeng reign periods, when officials spoke of the worthiest people in the realm, they would invariably name Junshi (Sima Guang's courtesy name) and Jingren (Fan Zhen's courtesy name). Their moral conduct was enough to set an example for their age, and their opinions were enough to shape people's judgments of right and wrong. Everyone acknowledged that they were beyond comparison. Sima Guang once said, "In life, you and I shared the same aspirations. After death, we should also be recorded together in a single biography." At that time, people did not dare to judge which of the two was superior.

Since they had agreed to be recorded together after death, when Sima Guang later wrote Fan Zhen's epitaph, he briefly stated in the biography, "I fall short of Lü Xianke in foresight and of Fan Jingren in decisive resolve." On matters of critical national importance, the two often agreed without prior discussion. For example, when the court debated the selection of an heir under Emperor Renzong, the status of Prince Pu under Emperor Yingzong, and the New Policies under Emperor Shenzong, their views were as if they had come from a single mouth. Sima Guang once said to others, "Jingren and I are as close as brothers; we simply have different surnames."

However, when they discussed musical pitch and the standards of measurement of the ancient system, the two argued repeatedly and never reached agreement for the rest of their lives. From this, gentlemen know that they did not simply agree with each other in everything out of forced conformity.

The commentator of Hongdao Lu remarks: I believe the character cheng (sincerity) bears on a person's fortune and misfortune, advancement and retreat, survival and ruin, and nothing arises apart from it. During the Xining and Yuanfeng reign periods, right and wrong in the realm were confused. Yet even a hundred generations later, when people speak of Junshi and Jingren, they can still discern their characters as clearly as distinguishing black from white. This is the power of sincerity. With sincerity, one is not deceptive. Acting with vigor, holding firmly to rectitude within, and responding to one another, what need is there for prior consultation in order to share the same views?

As for the Buddhist monks who transmit the Dharma and the benevolent deities who protect it, if they lack sincerity, they will fall into deception and impropriety, violate human relations and the Heavenly Way, and receive no protection from Heaven. How then could they come to a good end? Therefore, Sima Guang and Fan Zhen shared the same aspirations in life and were recorded together after death, and they are still praised by the people today. But as for those who appear close while in truth lacking sincerity……

Gentlemen and scholars often encouraged one another with their integrity. Zou Hao (courtesy name Zhiwan), who was upright and outspoken, discussed affairs with Tian Zhou, Tian Zhai, and others with great fervor, and they sharpened one another's sense of integrity. Zou once memorialized to impeach Zhang Dun, charging that he was disloyal and negligent toward his sovereign. Before the memorial received a reply, Empress Liu ascended to the imperial throne. Tian Zhou told others, "If Zhiwan had not spoken out, I would have cut off my friendship with him." Zou Hao did indeed impeach Zhang Dun again, and Zhang was punished, stripped of his official registry, and exiled to Xinzhou under surveillance.

After Zou was demoted, Tian Zhou went out on the road to meet him. When Zou saw Tian, he wept. Tian Zhou, his expression grave, said: "Suppose Zhiwan had concealed his words at the time and remained in the capital as an official. If he had then caught a chill fever and did not sweat for five days, he too would have died. Must people die only in the remote seaside wilds of Lingnan? I hope you will not be satisfied with yourself because of this one act. What a scholar ought to do goes well beyond this."

The Hongdao Lu comments that Tian Zhou's words reflect the view of one who has truly penetrated the Way. A gentleman should keep these words firmly in mind, for then success or failure, smooth or adverse circumstances, life or death, honor or disgrace will not disturb his heart. Yet a gentleman does not wish to meet with such calamities. Heaven and earth are vast and bright, and the myriad things flourish in clarity; who would deliberately imitate the chirring of crickets or cicadas? Only when the constant order of the world is broken, and he cannot help but act, does a gentleman weigh the relative importance of ethical principle and the depth of his remonstrance, and he does so not for personal gain.

Both the Zhenzong and Zhezong reigns honored Empress Liu. Empress Mingsu was ultimately able to die peacefully, while Empress Chongen took her own life in despair. Zhiwan (Zou Hao) has now indeed preserved his integrity. Therefore, though he died, his spirit did not truly die, and how much less could he be said to have died at all? As for Renzong's deposing of Empress Guo and installing Empress Cao, that may be counted as a comparatively better arrangement, yet the circumstances of that case should not be confused with this one.

Master Hu Yuan of Anding worried that since the Sui and Tang, scholars had prized only literary polish and neglected the study of the classics. When he taught in Suzhou and Huzhou, he set down strict rules and led by his own example. Even in the most sweltering weather he always wore formal official robes, received his students throughout the day, and strictly observed the proper etiquette between teacher and student. When he explained the classics and reached points of major doctrinal importance, he always earnestly told his students that one must first cultivate oneself before one can govern others.

More than a thousand students studied under Hu Yuan. Through long instruction and mutual exchange, their writings centered on clarifying the meaning of the classics and prized thoroughly reasoned argument. They believed in their teacher's teachings and valued moral conduct and practical integrity. Later Hu taught at the Imperial Academy, and students came from every region in such numbers that the lecture halls could not hold them. At the school in Huzhou he established two divisions: the Jingyi Study (Study of Classical Meaning), which admitted those who were learned and possessed substantial capacity, and the Zhishi Study (Study of Practical Affairs), in which each student specialized in a particular area of practical administration.

Moreover, they were also well versed in governing the people, managing the military, hydraulic works, arithmetic, and other practical affairs. The same was true at the Imperial Academy (Taixue), the highest institution of learning in ancient times. Their disciples were scattered across many regions, and whether they were worthy or ordinary, their bearing was gentle and courteous. One need not ask: upon seeing them, one could tell they were disciples of the master. When scholars spoke of their teacher, no explanation was needed, for everyone knew they meant Master Hu.

The Hongdao Lu (Record of Spreading the Way) says: Before the Neo-Confucian learning of the Lian and Luo schools had spread widely, the teaching of Master Hu Anding (Hu Yuan, a Northern Song scholar) had already taken the lead in education in Suzhou and Huzhou. He did not grow weary after teaching his disciples first, nor did he later feel a sense of tiredness, and he taught a learning that grasped fundamental principles and put them to practical use. In that age, talent flourished ever more, the fortunes of the state grew ever more prosperous, customs became ever more sincere, and people's virtue and learning grew ever deeper. These achievements were quite likely owed to the guidance and tireless instruction of wise and capable teachers who had come before.

The Cheng brothers, Master Cheng Hao and Master Cheng Yi, taught others throughout their lives without ever tiring, so more scholars came from their school than from any other. Shaped by their scholarly transmission, most of their disciples became renowned men of learning. Among them, Liu Xuan, Li Yu, Xie Liangzuo, You Zuo, Zhang Yi, Su Bing, Lü Dalin, Lü Dajun, and Yin Tun achieved particularly outstanding moral cultivation.

Liu Xuan was even-tempered and dignified in bearing, cautious in his arguments, and unwilling to agree with others lightly; even while walking, he did not forget to study. People said that Master Mingdao (Cheng Hao) was even-tempered, unpretentious, and easy to approach, and that only Liu Zhifu (Liu Xuan's courtesy name) came close to him. They also said, "Zhifu's talent and thought are abundant."

Li Yu had great ability and capacity and was fit to bear heavy responsibilities. His scholarship was especially profound, and what he attained was pure. His mind was broad, and he excelled at elucidating principles. If one seeks among Confucius's disciples someone resembling him, one would probably find Zigong (Duanmu Ci), whose understanding was far-reaching.

Xie Liangzuo was discerning and decisive, resolute in will, and diligent without slackening; he kept a fixed daily routine of study. He explained ren (benevolence) through the notion of shengyi (the vital intention of life), explained cheng (sincerity) through the reality of truth, explained jing (reverence) through remaining alert and never muddled, and explained qiong li (the investigation of principle) through the pursuit of correctness. The intent of each formulation was precise and apt. He especially pointed out directly that qiong li and ju jing (abiding in reverence, keeping the mind respectfully upright) are the paths into the gate of moral cultivation, and for this reason he best grasped the central guiding principles of Master Mingdao's teaching.

You Zuo had pure virtue, and his inner sincerity showed in his outward words and deeds; his bearing and speech were both refined and measured. At first, he and his elder brother You Chun were both known for their writing and their virtue. When Master Yichuan (Cheng Yi) met them in the capital, he judged that their natural gifts could be developed further through study, and so he summoned them to devote themselves wholly to learning. The two brothers then set aside what they had previously studied and turned to Cheng Yi as their teacher.

Zhang Yi and Yin Tun were contemporaries of Cheng Yi. Zhang Yi was known for his far-reaching insight, and Yin Tun for his earnest and steadfast practice; the master praised both of them. Cheng Yi once said, "In my later years I obtained these two scholars, and they are just like this."

Lü Dajun was unyielding, clear-sighted, upright, and sincere. Once he had settled something in his heart, he did not readily change it, and the principles he understood were carried into action. He set his aspiration on Confucius's aim of penetrating heavenly principle, and he followed Mencius in accumulating righteous principle and cultivating moral duty...

Through cultivation one develops one's virtue (De), and through Yan Zi's (Yan Hui's) discipline of subduing private desire and returning to ritual propriety, one refines one's conduct. The foundation he pursued was sincerity, clear understanding, and perseverance. He did not waver before the obstruction of the crowd, did not yield to clever disputation, was not altered by threats of power or profit, and did not stop for lack of wisdom or because his circumstances were straitened. Taking upon himself the weighty charge of the sages in this way, he was cautious in affairs and thorough in deliberation. This was a state reached only when an unyielding temperament had been nurtured and refined. For this reason the sages urged the gentleman toward firmness. If one can be firm and also remove the fault of excessive rigidity, preserving the virtue of firmness, what affair cannot be accomplished? Without firmness, one will in the end find it difficult to accomplish anything.

The Hongdao lu (Record of Expanding the Way) records that after the rise of the Cheng school (the followers of Cheng Hao and Cheng Yi), the Learning of the Way (Daoxue) of the Song dynasty became greatly manifest. Among its most outstanding figures, some could silently apprehend the essence of the Great Dao without relying on transmission from a teacher; since Zhou Dunyi, only one such person had appeared. Afterward, Cheng Hao clarified the sources and currents of this learning, Cheng Yi gathered its lineages, and Zhu Xi (courtesy name Hui'an) brought it to full flourishing, so that it developed continuously, seemingly without end. They devoted themselves to teaching and transforming people's hearts, to elucidating the arts of the Dao, to making customs sincere, and to nurturing the vital qi that forms the root of the state. Ultimately, they aimed to bring the world to the splendor of the three dynasties of Xia, Shang, and Zhou, and they would not rest until this was achieved. Their righteousness shone with remarkable clarity, and few in later generations have been able to equal it.

Mr. Liu Huichong of Pingshan was the son of Duke Zhongxian, Liu Han. Grieved that his father had died in the service of the state, he withdrew to live in seclusion on Mount Wuyi, where he formed deep friendships and shared aspirations with Hu Xian and Liu Mianzhi. The people he associated with were all men of renown, yet when he considered who would in the future bear great responsibility and achieve a far-reaching undertaking, he judged that there was only one: Zhu Xi. He once read the Classic of Changes (Yijing) and had a sudden insight. He held that the study of the Yijing should begin with fu (Return), and so he told Zhu Xi the principle of bu yuan fu ("not going far before returning"): one who strays from the proper path but turns back soon will not stray far. He had Zhu Xi keep this principle in mind for his whole life. Zhu Xi did in the end become the master of Confucian learning.

Mr. Jixi Hu Xian was a nephew of Hu Anguo. By nature he was quiet and cautious, and he did not jest carelessly. In ordinary times he sat upright, and even in sudden situations he neither spoke hastily nor showed confusion in his expression. When others offended him, he never took it to heart. At that time the court prohibited the dissemination of the Yi-Luo learning (the teachings of Cheng Hao and Cheng Yi). Hu Xian and Liu Mianzhi found ways to obtain the relevant books, copied them in secret, and read them quietly, day and night without pause. Hearing that Qiao Ding of Fuling had studied under Cheng Yi, he went to become his disciple. He studied with him for a long time without attaining understanding. Qiao Ding said, "When the mind is disturbed by external things, one cannot see clearly; only through study can one understand." Hu Xian realized, "What is called study is precisely the effort of overcoming private desire?" From then on he devoted himself to learning from the fundamentals and did not seek to be known by others. After returning to Chong'an, he worked diligently at farming to support his parents, and gradually more people came to study under him. Every day, he with those who sought to learn…

He taught by his words and deeds to those who took cultivating themselves and pursuing learning as their own responsibility. At first people laughed when they heard him, and later they grew doubtful. As time passed, however, they saw that his self-cultivation, his service to his parents, and his conduct toward others all accorded with the principles he taught, and they were won over and sincerely submitted. Huian (Zhu Xi) once said that he had studied under Master Jixi for the longest time and had gained the greatest benefit from him.

Master Baishui, Liu Mianzhi, had studied under Qiao Ding, Liu Anshi, and Yang Shi. After completing his studies, he returned to Chongan, built a thatched hall on the outskirts of town, read there, farmed with his own hands to support himself, and lived in quiet detachment, seeking neither worldly fame nor profit. Students came in an unbroken stream, and he discoursed on the Way of the sages according to each person's talents and character. The orthodox lineage of the Dao (Daotong) that Huian inherited begins with these three masters.

The Hongdao lu says that Weizhai's final instructions show that his arrangements for his son were not merely a matter of having Liu Mianzhi transmit the Way and teach. He was entrusting his son to Liu as a patriarch and a source of support. Huian was originally from Xin'an. He first lodged in Chongan and later moved to Kaoting, and on both occasions he relied on Ziyu (Liu Mianzhi's courtesy name) to arrange his dwellings. Kaoting then became a dignified place for lecture and study, and it came to be named alongside Queli in Qufu, Shandong. This shows how the ancients valued the obligations of kindness and the deep affection between teacher and student. How should we regard these things in comparison with today?

Huian had many disciples, the most famous of whom were Huang Gan, Li Fan, Liu Yue, Liu Bing, Zhang Ye, Chen Chun, Li Fangzi, Huang Hao, Cai Shen, and Fu Guang.

Huang Gan did not set up a bed at night, and he would not loosen his sash. His resolve was firm and his thinking diligent. Huian gave him his daughter in marriage. When Huang Gan lay gravely ill and near death, Huian gave him his shenyi (a formal robe commonly worn by scholars of Daoxue, the Learning of the Way) and his written works, entrusting him with final affairs. He said, "I entrust the orthodox transmission of the Way to you, and in death I shall have no regrets." Having said this, he passed away. Afterward, Huang Gan's disciples steadily increased in number. He compiled ritual texts, wrote treatises, expounded the classics, and managed affairs, working from morning to night without slackening.

When Li Fan first began to study, Huian admonished him with a principle from Master Zeng: to go far, one must be resolute, and to bear a heavy burden, breadth of mind is essential. Li Fan therefore named his study "Hong" (Broad). Whenever students had doubts, Huian first had them consult Li Fan, and only after they had gained some understanding did Huian himself weigh in and judge. The students revered and trusted him. Huian said, "Li Fan's progress in learning is admirable, and his conduct of affairs is rigorous and scrupulous. The one who will bear the orthodox transmission in the future will surely be you." Li Fan also said, "A person need not wait for an official post or a position before accomplishing something. As long as one uses one's strength to do things that benefit others, that is achievement." At home he lectured on Daoxue, and scholars all honored him.

Liu Yue clarified the origins and development of Daoxue and used it to promote Confucianism. He wrote commentaries on the Book of Rites and the Book of Changes, as well as the Yunzhuang...

His Waigao and Xugao have both been published. Bing followed him in study, with a single-minded aim of clarifying the principles of the Way. Huian (Zhu Xi's sobriquet) lectured on the Four Books, and also taught the Book of Changes, the Book of Odes, the Comprehensive Mirror Outline and Digest, the Taiji Diagram, and other works. On each of these, Bing discussed, debated, and revised repeatedly with him, and many points were corrected as a result. He wrote the Questions on the Four Books and the Essentials of the Outline and Digest. After his death he was posthumously given the title Wen'an, and scholars called him Master Lu Tang.

Qia studied the commentaries on the Six Classics and all other categories of texts in depth, probing their essential purposes. As for the works of the Masters of the Hundred Schools, the Classic of Mountains, and the geographical treatises, he read them all as well. Master Zhu admired his dedication to learning and said to Huang Gan: "I hope to keep the lineage of the Way passed down for a long time, and what we rely on for this is these two or three gentlemen." From a young age Qia cultivated, above all, the virtue of reverence and caution, and in his everyday conduct he did not differ from ordinary people. Yet when faced with something that righteousness required, he acted with courage and resolve and could not be shaken. He wrote the Collected Commentary on the Spring and Autumn Annals and the Table of Geographical Changes, which circulated widely.

Chun studied the examination curriculum in his youth. Lin Zongchen met him, judged him to be out of the ordinary, and said: "This is not the enterprise of the sages." He then gave him the Reflections on Things at Hand. Chun immediately set aside his former studies and turned to reading this book. Later, when Huian went to Zhangzhou, Chun asked to receive instruction from him, and from then on he applied himself even more diligently. Huian said: "When I came south, I was delighted to obtain a student like Chun." After Chun died, Huian still often thought of him. Chun held himself to strict self-discipline. There was no book he did not read and no matter he did not investigate. Accumulating these efforts over time, he gradually penetrated the principles and saw their threads clearly. He lived in quiet self-possession, did not seek office, and his reputation spread throughout the realm.

Fangyang wore a fur robe. His chief minister said: "A new carriage makes for a steady ride, and a well-fed horse runs swiftly. A fox-fur robe is warm, but you should change into another." Jianzi said: "When a gentleman wears fitting clothing, he becomes more reverent; when a petty person wears fitting clothing, he becomes all the more arrogant."

Zigong said to Zishi: "Why do you not study the Odes?" Zishi replied: "My parents require me to be filial, my brothers require me to be affectionate, and my friends require me to be trustworthy. How could I have the leisure to study?" Zigong said: "Subtract the time I spend studying the Odes and give it to you."

In the fourth year of the Heping era, Liu Xiang, Commissioner of Waterways and Remonstrating Counselor, submitted a memorial saying: "The higher the melody, the fewer people can harmonize with it. Water can carry a boat, and it can also capsize one."

When Master Qiuqiu was seventy, he went to see Lord Mengchang wearing a fur robe. Lord Mengchang said: "Sir, you are advanced in years. What could you teach me?" The Master replied: "If you ask me to drive a chariot after horses, chase deer, or wrestle tigers, I would die at once, and how would I have leisure to speak of old age? If you ask me to draft laws, judge difficult cases, and resolve matters of hesitation, then I am still a young man. How could I be called old?" Lord Mengchang, upon hearing this, showed a look of shame.

The Lord of Wei wanted to build...

King Wei issued a decree: "Anyone who dares to remonstrate with me shall be put to death." Xu Wan, bearing his belongings on his back and carrying a winnowing basket and a dustpan, came to see him and said, "I have heard that Your Majesty wishes to build the Terrace of the Middle Heaven, and I am willing to lend my strength to the work. I have heard that the distance between heaven and earth is fifteen thousand li. If Your Majesty builds this terrace, its height should be seven thousand five hundred li, and its base should be eight thousand li wide. Even if all of Your Majesty's lands were used for the construction, they would not be enough to lay its foundation. Your Majesty would have to send armies to attack the various feudal states and seize all their lands, and even then it would not suffice; you would also have to attack the Western Yi before there was enough land. Once timber and laborers are fully gathered, work at this scale could begin." The King of Wei was silent for a while, and then he halted the construction of the terrace.

Someone sent a fish to the chief minister of the state of Zheng, but the minister refused it. Someone asked him, "You are fond of fish, so why not accept it?" He replied, "Precisely because I am fond of fish, I do not accept it. If I accept the fish, I may lose my salary, and then I would have no money to buy fish. If I do not accept the fish and keep my position, I can eat fish all my life."

The old have experience, and the young have decisiveness; one who combines both can govern Ae well. When Zi Qi was sixteen, the ruler of Qi sent him to govern Ae. Soon the ruler regretted it and sent an envoy to recall him. When the pursuers reached Ae, they happened to see Zi Qi riding in a carriage with several white-haired elders, and they said, "Zi Qi will certainly govern Ae well." After taking office, Zi Qi melted down the weapons in the arsenal and cast them into farming tools. When the state of Wei heard of this, they said, "A youth is governing the town, the arsenal has no weapons, and the granaries have no grain." So they sent troops to attack Ae. Among the people of Ae, fathers led their sons and elder brothers led their younger brothers; they met the enemy with their own weapons and in the end defeated the army of Wei.

The Fayan (Model Sayings) comprises fifteen fascicles, written by Yang Xiong, with commentary by Li Gui.

Devoting oneself to study is not as good as devoting oneself to seeking instruction from a teacher, for a teacher is the model for people. One who admires Yan Hui will also become a person of Yan Hui's kind; one who wishes his horse to be like a fine steed must likewise ride a fine steed.

The fu of the poets are ornate yet governed by standards; the fu of the rhapsodists are ornate but tend to slide into excess. If any of Confucius's disciples had studied fu, Jia Yi would have already ascended the hall, and Sima Xiangru would have entered the inner chamber, attaining a high level of mastery.

What are the "four weighties"? Weighty speech accords with proper standards; weighty conduct possesses virtue; a weighty bearing carries authority; weighty tastes are worthy of admiration.

What are the "four lightnesses"? Careless speech invites calamity; careless conduct invites blame; a frivolous bearing invites disgrace; flippant tastes invite dissolute affairs.

When a blade is not sharp or a brush is not keen, one should sharpen the blade and trim the brush.

If heaven could be measured, its covering of the myriad things would be shallow; if earth could be measured, its bearing of the myriad things would be thin.

In discussing heaven, none surpasses the Yi in thoroughness; in discussing earth, none surpasses the Documents; in discussing the states of human feeling, none surpasses the Odes; in discussing principle and affairs, none surpasses the Spring and Autumn Annals.

Confucius was a minister who fled from his eastern ancestral state; Bo Yi and Shu Qi were recluses of the Western Mountain…

A person of resolve does not abandon their integrity for the sake of hunger. They neither harm their aspirations nor sully themselves. They are neither as aloof as Bo Yi nor as accommodating as Liuxia Hui, dwelling between what is feasible and what is not. (The original text may contain a corruption here, and its meaning is not fully complete.)

The Dao (the Way) of Confucius is like four great rivers that traverse the Central Plains and finally flow into the sea.

The Taixuan Jing (Canon of the Supreme Mystery) comprises ten juan, composed by Yang Xiong and annotated by Yu Fan.

Hawks gather in the forest, and otters enter the springs. Turtle-doves call out in the woods, as though mocking the assembled birds.

Liu An, Prince of Huainan, had brilliant literary talent but little practical effect. The deeds by which Duke Huan of Qi and Duke Wen of Jin became hegemons, as in..." (The text here appears to be damaged, and its meaning cannot be fully determined.)

The teachings of Confucius excel in literary refinement; the teachings of Lord Lao (Laojun) excel in profundity. Mountains, rivers, lakes, and all things are gathered back into one place through them.

When a junzi (gentleman) attains their aims and holds office, they flourish, and when they lose office, they still preserve their goodness. When a petty person attains aims and office, they become arrogant, and once they fall from favor, they meet with disaster.

The Xinlun (New Discourses) comprises seventeen juan, composed by Huan Tan.

The Three Sovereigns governed the realm through the Dao, the Five Thearchs taught the common people through De (Virtue/Power), the Three Kings esteemed benevolence and righteousness, and the Five Hegemons relied on stratagem and expediency. Where there were neither laws nor punishments, it was called huang (sovereign). Where there were laws but no punishments, it was called di (thearch). Where good people were rewarded, evil people were punished, and the feudal lords came to court, it was called wang (king). Raising armies in great numbers…