《弘道錄》Vol. 39

Confucius said to Zigong, "Between you and Yan Hui, who is the stronger?" Zigong replied, "How would I dare compare myself with Yan Hui? Hearing one thing, Yan Hui can infer ten. Hearing one thing, I can only infer two." Confucius said, "You are indeed not his equal. Neither you nor I can match him."

The Hongdao Lu (Record of Broadening the Dao) comments: In Confucius's teaching to his disciples, he did not enlighten a student who had not first struggled to think for himself, and he did not spell things out for one who had grasped something inwardly but could not yet put it into words. Confucius did not treat the comparison between Zigong and Yan Hui as a fault. He used it to lead Zigong to reflect on whether he could practice "do not impose on others what you yourself do not desire" (ji suo bu yu, wu shi yu ren), and whether he could take as his duty the broad bestowal of kindness and the relief of the multitude. Measured against these standards, the gap between Zigong and Yan Hui was as vast as the difference between heaven and earth.

Zigong was quick-witted, and he may not have fully accepted Confucius's remark that he was "not someone you can equal" as a final verdict. For this reason, Confucius used the question "Which of you is stronger, you or Yan Hui?" to prompt him. If Zigong could look inward, study diligently, and aspire to the Dao, then even though his progress might sometimes be marked and at other times hard to notice, he could persist when he felt like giving up. What then would make Yan Hui seem unreachable? So long as one resolves to catch up, there is hope of arrival. This passage concerns the level that natural aptitude and learning can reach. Must Yan Hui, a disciple of Confucius, have waited to be called "clever" before he could attain understanding? Therefore, when Confucius again said, "Neither you nor I can match him," his purpose was to encourage Zigong. If Zigong were to stop striving because of these words, he would defeat Confucius's intention.

Confucius said: "Yan Hui is a person who can choose the course of the Zhongyong (Doctrine of the Mean), neither leaning to one side nor overshooting, doing just what is fitting. Once he obtains a good, he holds it firmly in his heart and never forgets it."

The Hongdao Lu comments: This is the root of Yan Hui's ability to "hear one thing and infer ten." One who can make correct choices does not lean too far or fall short. One who truly obtains the good will hold it in mind and not let it slip away. By accumulating in this way, until there is no longer any need to hesitate in choosing and no good is overlooked, one naturally reaches the state of hearing one and knowing ten. A learner who has not yet reached this level need only strive to choose what is good and keep it in mind, and then he may come to attain the level of Yan Hui.

Confucius said: "Is Yan Hui's learning nearly at the ideal? Yet he is often in want. Zigong does not rest content with Heaven's mandate (tianming); he engages in trade and speculates on market prices, and he is often proven right."

The Hongdao Lu comments: Confucius spoke of Yan Hui and Zigong together because their natural aptitudes were similar, but the habits and attainments they cultivated later diverged greatly. Yan Hui drew near to the great Dao because he was good at choosing the right path and delighted in practicing it. This was not due to natural endowment alone, but also to the result of learning and cultivation reaching a certain depth. Zigong could not rest content with his lot, nor was he skilled at making such choices. That his trading and market speculation so often proved correct came from his innate talent, and it does not show that his understanding had reached the highest level. The "ming" (fate or mandate) spoken of here is not the fortune of wealth or poverty, nobility or lowliness……

The mandate of Heaven bestowed on human beings is the basis from which nature (xing) arises. Repeated hardship and the pursuit of trade and business are secondary matters in a human life.

Confucius asked Zigong, "Ci, do you think I am someone who studies widely and remembers everything?" Zigong replied, "Yes, is that not so?" Confucius said, "No. I penetrate everything with one fundamental principle."

The Hongdao Lu (Record of Expanding the Dao) says: Zigong first believed, and then immediately had doubts. This was not because his accumulated learning and effort were insufficient, but because he was not careful enough in choosing and grasping the principle. Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, Confucius, and Yan Hui all followed the same Great Dao, and all were able to penetrate everything with one fundamental principle. Therefore, ritual and music, institutions and cultural artifacts, and the changes of affairs across past and present can be understood through broad study. But "to be refined and singular, to sincerely hold to the Mean" (wei jing wei yi, yun zhi jue zhong), which means carefully and single-mindedly grasping the right Way and sincerely keeping to the central path, cannot be attained by broad study and memorization alone. If one can from the outset discern and settle upon the fundamental principle, such doubts will not arise.

When Confucius spoke to Zigong about "penetrating everything with one," he was addressing the same level of truth he had addressed with Zengzi. However, what he said first to Zengzi differed from what he said first to Zigong. This is because Zengzi emphasized holding firmly to what is simple and fundamental, whereas Zigong emphasized the wide dissemination of learning. When one holds to the fundamental, one often comprehends without much being said. Those who seek knowledge broadly, however, may first believe and then doubt.

Confucius said to Zilu, "Shen (the name of Zengzi), my Dao penetrates everything with one thread." Zengzi answered, "Yes." After Confucius went out the door, the disciples asked Zengzi what this meant. Zengzi said, "The Master's Dao is nothing more than loyalty (zhong) and reciprocity (shu)." Loyalty means exerting one's whole heart and strength; reciprocity means extending oneself to others and understanding their situation.

The Hongdao Lu says: Considering Zigong's talent and wisdom, he still did not dare to compare himself with Yan Hui, so how could he dare to compare himself with Zengshen? Yan Hui concentrated wholly on receiving and holding fast to a single good Way, and therefore, upon hearing one thing, he could infer ten. His understanding was complete and thorough. Zengzi encouraged himself through loyalty and reciprocity, and ultimately reached the state of "penetrating everything with one," and in his heart he suddenly became clear.

Zengzi did not rely on external learning to clarify the great Dao. Instead, he realized it from within his own heart, so his mind had no doubt or shame. When applied to his own conduct, it had concrete grounding, and when he expressed it, it was clear and fluent. Loyalty and reciprocity are not two separate principles, just as "one" and "penetrate" are not two different things.

Then how can one principle penetrate all things, and how can one reach such a state? The person who is good at learning must have a place to apply effort. Fulfilling one's own duty is something one can strive to achieve, and extending it to others is something one can practice. Yet "oneness" cannot be manufactured through forced exertion, and "penetration" cannot be accomplished by mere wish. When the ultimate state is reached, oneself and others become a single path, and the Way of Heaven and the Way of humanity merge into one body. One who does not deliberately pursue "oneness" but naturally returns to unity is one whose original mind is present. One who does not deliberately seek penetration but naturally penetrates all things possesses thorough understanding of all things.

Zengzi was not only good at learning the Dao of Confucius, but also good at teaching his disciples. And beyond teaching his disciples, he was able to set an example for later generations. If one only speaks of lofty principles without knowing where to begin, then even a thousand sentences are not enough. But if one truly grasps the fundamental, a single sentence may be of benefit.

The Zuo Zhuan records that Ji Zha, a prince of the state of Wu, traveled to the state of Lu and asked to see the music and dance of the Zhou dynasty. The musicians performed for him.

When the Zhou Nan and Shao Nan were played, Ji Zha said, "How beautiful! This is the music of the place where the royal enterprise began. Though it is not yet fully accomplished, it is diligent and does not complain of hardship."

When the Bei, Yong, and Wei airs were played, he said, "How beautiful! The feeling is deep, yet the sorrow does not reach the point of distress. I have heard that the virtue of Duke Kang and Duke Wu of Wei was like this. This is probably the music of the state of Wei?"

When the Wang air was played, he said, "How beautiful! There is longing for the old homeland, but no fear. This must be the music of the Zhou court after its eastward migration?"

When the Zheng air was played, he said, "How beautiful! But it is too fine and intricate, and the people cannot bear it. Will the state of Zheng perish first?"

When the Qi air was played, he said, "How beautiful! It is vast and grand, truly the music of greatness. The one who made the eastern lands along the Huai River famous must have been Duke Tai. The future of the state of Qi cannot be measured."

When the Bin air was played, he said, "How beautiful! It is broad and expansive, joyful without excess. This is probably the music from after the Duke of Zhou's eastern campaign?"

When the Qin air was played, he said, "This is what is called the sound of the Central States. One who can master the sound of the Central States shows that the officials of Qin have already reached this level. This is probably the lingering style of the old Zhou capital?"

When the Wei air was played, he said, "How beautiful! It is grand yet subtle, unhurried and easygoing, and easy to carry out. If it is supported by virtue, it will be the music of an enlightened ruler."

When the Tang air was played, he said, "Such deep thought! Perhaps there still remain here the people of Tao Tang, the legendary sage king Yao? Otherwise, how could the sorrow be so long-lasting? Without the descendants of the former kings of good virtue, how could such music exist?"

When the Chen air was played, he said, "A state without a ruler, how can it last long?" From the Kuai air onward, he made no further comments.

When the Xiao Ya was played, he said, "How beautiful! The feeling is deep yet harbors no disloyalty, and there is resentment that is never spoken aloud. This is probably the music from when the virtue of Zhou was in decline? Yet among it still remain the people left by the former kings."

When the Da Ya was played, he said, "How broad, how harmonious! Within its twists and turns there is a natural uprightness. This is probably the virtue of King Wen?"

When the Song was played, he said, "This has reached the highest perfection! It is upright without arrogance, gentle without submission; close without pressing, distant without scattering; changing without excess, returning without wearying; mournful without sorrow, joyful without indulgence; complete without lacking, broad without ostentation; giving without waste, receiving without greed; dwelling at ease without stagnation, moving without falling into license. The five tones are in harmony, the customs of the eight directions are balanced, the rhythms follow proper measure, and order is kept without disorder. This is the realm shared by abundant virtue."

When they performed the Xiang Xu and Nan Yue dances, he said, "How beautiful, but there is still something lacking." When they performed the Da Wu (a dance depicting King Wu's campaign against Zhou of Shang), he said, "How beautiful! Is this what the flourishing age of Zhou was like?" When they performed the Shao Hu, he said, "The virtue of the sage is vast, yet it still has something to be ashamed of. How difficult it is to be a sage!" When he saw the Da Xia performed, the original text breaks off here.

The master of music and dance said, "How magnificent! Yu worked tirelessly and never boasted of his achievements. Other than Yu, who could have accomplished such a great undertaking?"

The performer of the Shaoshao music said, "His virtue, De (Virtue), has reached the highest level. It is as vast as the sky, covering everything without exception, and as steadfast as the earth, bearing everything without exception. No virtue could surpass this."

The Record of Extending the Dao (Hongdao Lu) says: The "Great Plan" chapter of the Book of Documents holds that "thinking brings clear understanding." Master Zhou also said, "Non-thinking is the foundation; thinking brings penetration. Without thinking, one cannot grasp subtle details; without clear understanding, one cannot achieve universal comprehension."

Ji Zi gave up his home to farm, and his cultivation had long been simple and steadfast. The spirit of Taibo secretly helped them grasp what was profound and hidden. Therefore, before they heard music, they were like a huangzhong pitch pipe not yet tuned, or a reed membrane not yet vibrating. Subtle sounds are naturally hard to hear, and those who truly understand music are few. Once they heard the music, what they had not understood before suddenly became clear, as though a hundred rivers were all flowing together at that moment, and every order and thread came into view at once.

They grasped what the music expressed: rising and falling, beauty and grandeur, diligence and sorrow, the magnificent and the minute, the deep and the broad, the rich and the thorough. In the end they reached its utmost point, like the sky covering all things and the earth bearing all things. Could this have been achieved by singing line by line and analyzing word by word? Perhaps it is because understanding the subtle is what allows one to comprehend everything, and understanding the subtle comes from thinking.

Did not Confucius say, "I never imagined that listening to music could reach such a state!" Day after day, he recited, discussed, aspired to, admired, and loved music. Was this merely diligence? Once he heard the music, his heart naturally became unified, and he gained an inexpressible insight, and so he sighed deeply. Alas, some people today recite the three hundred poems of the Book of Odes, yet understand their meaning less well than a musician who sings a single line. The reason is that they will not think, and so they cannot penetrate. Confucius sighed: what good is knowing much? Then, what good is mere looking?

When Ji Zha listened to music in the state of Lu, Shu Sun Muzi admired them. Ji Zha said to Muzi, "I fear you will not come to a good end. You love good people, but you cannot choose the right ones. I have heard that the most important thing for a gentleman is choosing the right people. You are a senior minister of the Lu ducal house and manage the state's great affairs. If you appoint talent carelessly, how can you bear the responsibility? Disaster will surely come upon you."

Later, Ji Zha went on a mission to the state of Qi and also admired Yan Pingzhong. They said to him, "You should hand over your fief and your political power. Without a fief and without power, you can escape disaster. The political situation in Qi is about to change. Right now, no suitable person has been found to bear this great responsibility, and the turmoil has not yet subsided." Accordingly, Master Yan relinquished his power and fief through Chen Huanzi, and so escaped the turmoil of the Luan and Gao clans.

Ji Zha was sent on a mission to the state of Zheng, where he met Zichan, a grand minister of Zheng. He felt as though they were old friends meeting again, so he gave Zichan a white silk sash. Zichan returned the gift with a garment of ramie cloth and said to him, "The ruler of Zheng is extravagant, and calamity is likely to come. Political affairs will sooner or later fall into your hands. When you take charge of the state, you must act with caution and follow the rites and proper norms. Otherwise Zheng will decline."

Ji Zha arrived in the state of Wei and praised Qu Yuan, Shi Gou, Shi Qiu, Prince Jing, Gongshu Fa, Prince Chao, and others, saying, "Wei has many gentlemen of De (virtue). For the time being there will be no disaster."

He then traveled from Wei toward Jin and planned to spend the night at Qi. There he heard someone playing music and said, "Strange! I have heard that a person who is eloquent in speech but lacks De will surely be put to death." He then left. When Qu Yuan heard of this, he never listened to the qin or se (zither-like instruments) again for the rest of his life.

Ji Zha arrived in Jin and praised Yue Fu and his son, Han Xuanzi, and Wei Xianzi, saying, "Jin will probably come to be divided among the houses of Zhao, Han, and Wei." He also praised Shuxiang. When he was about to leave, he said to Shuxiang, "Take good care of yourself. The ruler is extravagant, and many of the great officers are wealthy, so political power will pass into the hands of the great families. You are fond of speaking frankly, so you must find a way to avoid calamity."

The Hongdao Lu (Record of Expanding the Way) comments: What is called a learned and refined junzi is not only one who understands past events but also one who can perceive future changes. This is because when their hearts are empty and still, they can see clearly; when their conduct is upright, they can be fair; and when they are fair, they can embrace the many. These abilities all ultimately arise from being free of private desire.

Looking at the figures of the age, Yan Ying of Qi, Zichan of Zheng, Boyu of Wei (Qu Yuan, whose courtesy name was Boyu), and Shuxiang of Jin were all outstanding men of their time. Bao, Wu, Qi, and Shu of Jin, along with Qiu, Jing, and Chao of Wei, were also outstanding in matters of government. Although the state of Wu was far from the Central Plains, Ji Zha drew close to men of benevolence and wisdom. Does not the saying "good men of the world associate with good men of the world" describe exactly men like him? If he had been absorbed in the fame and favor bestowed by a single state, clinging to the wealth and rank of the moment, and unable to associate with worthy men, how could his good name have been passed down to the present? Yet even Confucius personally heard Ji Zha speak, while when Ziyou was in Lu, he did not manage to bring Ji Zha to visit. Therefore, in the end, Ji Zha remained only a worthy man of a single state.

The Zizhi Tongjian (Comprehensive Mirror for Aid in Government) records that Tian Dan was preparing to attack the land of Di and went to see Lu Zhonglian. Lu Zhonglian said, "General, I fear that if you attack Di, you will not take it." Tian Dan replied, "I relied on the defeated remnant soldiers of Jimo to defeat the mighty state of Yan and restore the old lands of Qi. Now I attack Di and cannot win. Why?" He did not get into his carriage to express thanks but left, and then immediately attacked Di. After three months he still had not taken it, and so he grew worried, and again...

This passage recounts the dialogue between the renowned Warring States period scholar Lu Zhonglian and the Qi general Tian Dan, along with later evaluations of Lu's conduct.

Lu Zhonglian said to Tian Dan: "When you were stationed at Jimo (present-day Pingdu, Shandong), you would sit weaving baskets and stand leaning on farming tools, exhorting your troops with the words: 'We have nowhere left to retreat—our state faces destruction, and today is our final hour.' Back then, every soldier embraced the determination to fight to the death, which is why you defeated the Yan army. But now, with the fiefdom of Yeyi to the east and the leisure of the Zi River (modern-day Zi River in Shandong) to the west, you gallop between the Zi and Mian rivers adorned in gold, indulging in pleasures without a warrior’s resolve. That is why you cannot win." Upon hearing this, Tian Dan had an awakening. The very next day, he reinvigorated his troops and personally led the charge, ultimately compelling the Di people to surrender.

Commentators note that Lu Zhonglian’s words struck right to the heart of the matter. Even a renowned general like Yue Yi could grow lax during the prolonged sieges of Ju and Jimo—how much more so ordinary men? This is why the ancient sages remained ever vigilant, fearing that complacency might grant their enemies an advantage.

Later, after reclaiming Liaocheng, Tian Dan recommended Lu Zhonglian to the King of Qi, who sought to ennoble him. But Lu fled to seclusion by the sea, declaring he would rather live in poverty than accept wealth and rank. Critics argue that Lu’s unrestrained individualism went too far, as the ethical bonds between ruler and subject, father and son, husband and wife, elder and younger, and between friends are all vital—how could one disregard worldly norms? Yet given the era, when feudal lords vied to appease Qin, fathers and sons turned on each other, husbands and wives abandoned propriety, elders and youths lost order, and friends betrayed trust, Lu Zhonglian’s retreat to the Eastern Sea was understandable.

The passage concludes with a mention of Zishun, a sixth-generation descendant of Confucius, whom the King of Wei dispatched as an envoy to Qin upon hearing of his wisdom. This contrast highlights the varied ways people navigated the chaos of those times.

Someone offered Zishun gold and bundles of silk to recruit him. Zishun replied: "If the King of Wei can truly trust and adopt my proposals, then my Dao (the Way) is meant precisely for setting the world in order, and I would gladly accept even coarse rice and plain water. But if the aim is only to subdue me and take control of my person, and then to win me over with generous stipends, how would I differ from ordinary people? Is the King of Wei really so much wiser than ordinary people?"

The envoy pleaded repeatedly, and only then did Zishun go to Wei. He set out his grand plans for governing the state many times, yet they were never adopted, so he withdrew on the pretext of illness. A friend asked him, "Are you leaving?" Zishun answered, "Where could I go if I left? The states of the eastern mountains are in decline and cannot recover. The Three Jin (Han, Zhao, and Wei) have ceded land to buy peace, the Eastern and Western Zhou have in turn submitted to Qin, and Yan, Qi, and Chu have already bowed their heads. Judging from this, within twenty years the whole world will surely belong to Qin."

The Hongdao Lu (Record of Propagating the Dao) comments: I find Zishun's strategy and insight truly remarkable. The Analects says that when the state has the Way, one should take office, and when it lacks the Way, one should withdraw and keep one's aspirations intact. This was the principle Confucius's school followed in dealing with the world. The tyranny of Qin was like a fire sweeping across the plains, impossible to extinguish or block, so how could anyone escape its disaster? The rulers of the six states were like swallows nesting in a hall, in danger from one day to the next, so how could they ever remain secure? Zishun's prediction that the world would belong to Qin within twenty years did not rest on any mysterious fate. It was a conclusion drawn from the circumstances. Had Zishun not been the kind of person he was, such matters could hardly have been discussed with him at all.

Qi enfeoffed Tian Ying with the land of Xue and gave him the title Lord JinggUo (Jingguo Jun). Lord Jingguo wished to build walls around Xue. One of his retainers advised him: "Have you not heard of the great fish of the Eastern Sea? Nets cannot catch it, and hooks cannot hold it. But once it leaves the water, it will be pushed around by tiny worms and ants. Qi is your water. As long as Qi endures, why would you rely on Xue? But if you lose Qi, then even if you build Xue's walls so high that they reach the sky, what will you have to rely on?" Lord Jingguo then gave up building the walls.

The Hongdao Lu comments: This retainer's advice to Tian Ying far surpasses Wu's remonstrance to Duke Wen. Those who gained entry to the powerful through the arts of crowing like roosters and stealing like dogs are not worth mentioning. The Hongdao Lu recorded this episode, yet who remembers the retainer's name? Even the histories fail to preserve it. As for those in later ages who built lavish mansions and walled gardens, they were not only despised by gentlemen; if this retainer knew of them from beneath the earth, he would surely laugh at them.

The Han Shu (History of the Han) records that Cao Can was close friends with Xiao He in his youth. Later both became ministers, yet estrangement arose between them. When Cao Can heard that Xiao He had died, he instructed his household attendants to pack up at once, saying, "I am about to enter court to serve as chancellor..." The original text breaks off here.

Empress Dowager He sent an envoy to ask Cao Shen, "How is the matter going?" Before the envoy arrived, however, the Empress Dowager died. The court deliberated on choosing a capable man to succeed the Chancellor, and everyone agreed that Cao Shen was suitable, so he took over the post.

In his administration, Cao Shen did not alter the institutions Xiao He had established, and he followed Xiao He's regulations in everything. In selecting officials from the commanderies and kingdoms, he chose only men who were not glib, who were sincere, steady, and dignified elders, and summoned them to serve as Chancellor's Secretaries. Those whose words were sharp, whose conduct was harsh, and who sought only reputation, he dismissed without exception. When he saw others commit minor faults, he always covered for them and did not expose them.

The Chancellor's residence was quiet and without incident, and Emperor Hui found it strange that the Chancellor seemed not to attend to governance. Cao Shen asked him, "Does Your Majesty consider your own wisdom and military prowess to be greater or lesser than those of the August Ancestor, Emperor Gaozu?" The Emperor replied, "How would I dare compare myself to the late emperor?" Cao Shen then asked, "Does Your Majesty consider me or Xiao He more capable?" The Emperor said, "You seem not to match him." Cao Shen replied, "Your Majesty is right. The August Ancestor and Xiao He pacified the realm and established laws that are now clear. Your Majesty governs with folded hands and a loose robe, while we ministers fulfill our duties, follow the old laws, and do not err. Is this not enough?" The Emperor said, "Good."

Cao Shen served as Chancellor for three years, and the people composed a song in his praise: "The statutes Xiao He made are as clear as daylight; Cao Shen succeeded him and held fast to them without change. Government is still and the people are at peace."

The commentator of the Hongdao Lu remarks: In examining the meritorious ministers of the Han, I find that their wisdom differed, and this is precisely why their fates of fortune or misfortune differed. The comparison between Xiao He and Cao Shen on one hand, and Han Xin and Peng Yue on the other, is like the comparison between Han Xin and Peng Yue on one hand, and the Marquis of Jiang, Zhou Bo, and the Marquis of Yingyin, Guan Ying, on the other: each pair is different.

The historical records say that Cao Shen won many battles in sieges and field campaigns because he had fought alongside the Marquis of Huaiyin, Han Xin. After Han Xin defeated the state of Zhao, Cao Shen served as Chancellor and, as Right Chancellor, was placed under Han Xin's command, and together they destroyed the army at Lixia in Qi. Later he followed Han Xin and defeated Long Chu at Gaomi. This was because Cao Shen had raised troops with Emperor Gaozu at Feng and Pei. Afterward, he and Han Xin both held the office of Chancellor, a position of high honor, yet when he had to accept Han Xin's command, he accepted it, and when he had to follow him on campaign, he followed, without the slightest resentment. When Han Xin lost his kingship, he became despondent and even considered it a disgrace to be ranked alongside Zhou Bo and Guan Ying. From this we can see that Cao Shen did not wait until the realm was pacified to devote himself to tranquility and stillness. Even when the fighting was intense and the situation turbulent, he was free of jealousy and covetousness. For this reason, when Xiao He employed him, he never met with disaster in the end.

The commentary then asks: If Cao Shen had still been alive when the Lü clan held power, could he have prevented the Liu family from losing the throne and kept the Han house from falling into peril? The answer given is: The Yellow Stone Elder's teaching holds that when a plan made in secret is leaked, it will fail. At that time Emperor Hui was gentle by nature, and the power of the Lü clan was rising, so that the yin force overwhelmed the yang force, just as the Book of Changes describes in the image of "the marsh submerging the wood." If Cao Shen had not been alert to the omens of a tilting ridgepole, and instead...

If one remains bound by the faults that come from drinking and neglect of duty, how could one ever achieve anything? Since one knows that strong wine delays government affairs and brings troubles upon the realm, would it not be better to withdraw and seek safety and good fortune, rather than indulge oneself and ultimately ruin great affairs?

Later, Lu Jia (written here as Tu) relied on the words of Jia Shou to bring about the pacification of the Lü clan and the preservation of the House of Liu. The strength of Chen Ping (written here as Can), who spurred him on and assisted him, also played a part. The Shiji, the Hanshu, and other histories record Chen Ping but do not record Lu Jia or Jia Shou. Is this not an omission?

When Empress Lü held power, the Lü clan monopolized authority and sought to seize the young emperor, endangering the Liu regime. Chancellor Chen Ping grew anxious about this, yet had no means to confront them directly, and often sat alone at home in deep thought. Lu Jia came to visit, entered without announcing himself, and asked, "Why do you brood so deeply?" Chen Ping replied, "Can you guess what I am thinking?" Lu Jia said, "As Chancellor, you hold a fief of ten thousand households. You already enjoy the highest wealth and rank, and should have no further desires. What you worry about is probably only the safety of the Lü clan and the young ruler?" Chen Ping said, "Exactly so. What should be done?"

Lu Jia said, "When the realm is at peace, the Chancellor should hold power; when the realm is in crisis, the General should hold power. When the Chancellor and the General are in harmony, scholars will be willing to submit to them, and when scholars submit, power will not be scattered even if the realm undergoes upheaval. When power is not scattered, the initiative in planning for the state will lie in your two hands. Why do you not befriend the Grand Commandant (Taiwei, the official who commands the army) and form a deep bond with him?"

Chen Ping adopted this advice. He presented five hundred pieces of gold as a birthday gift to Marquis Jiang (Zhou Bo) and prepared a lavish banquet to host him. The Grand Commandant returned the courtesy in kind. The two thereby formed a close friendship, and the Lü clan's schemes became ever harder to carry out.

The Hongdao Lu (Record of Expanding the Way) comments: Chen Ping had devised clever stratagems many times and prided himself on his wisdom. Why, then, did he follow Lu Jia's advice on this occasion? At that time he feared that calamity would fall upon himself, and because he was inside the situation, he could not see it clearly. An onlooker, therefore, could see through it more thoroughly.

Yet Lu Jia's argument was framed to fit Chen Ping's circumstances. By the Southern Song, a scholar turned the same idea around and said, "Since antiquity, when powerful ministers have remained at court to hold power, great generals could not achieve merit abroad." The two views seem close in insight, and who would have expected that words spoken in different ages could be so similar? Yet their intentions were as opposed as yin and yang, or day and night, and as incompatible as incense and ice. Therefore their effects bring different outcomes of safety and peril, gain and loss, fortune and misfortune, survival and ruin. How could those who govern the realm fail to reflect carefully on this matter?

Zhu Yi was promoted to Grand Steward of Agriculture (Dasinong, the official in charge of national finance and grain affairs) on account of his outstanding record in office. He was generous by nature and especially valued old friendships, yet his disposition was upright, and no one could win him over through private favor. The Son of Heaven esteemed him, and the court respected him. At that time Zhang Chang, serving as Chancellor of the Jiaodong Kingdom, wrote to Zhu Yi, saying, "The enlightened ruler travels..."

If one holds to the ancient Way and widely seeks out worthy men, this is precisely the moment when a loyal minister should devote his fullest thought. Chang is far away, governing a commandery and county with heavy duties, bound by statutes, documents, and miscellaneous affairs, so his plans cannot be carried out. For this reason he may not be able to offer any extraordinary strategy, and even if he could, he might have no opportunity to put it into practice. Yet by virtue of his clear and upright conduct, he bears the enterprise of a Duke of Zhou or a Houji (here referring to assisting in governance and promoting transformation through instruction). Formerly, Chen Ping had considerable talent, but he still depended on Wei Wuzhi's recommendation before he was finally employed. Han Xin possessed extraordinary ability, but it was thanks to Xiao He's recommendation that he gained trust. To recommend men of talent is fundamentally meant to ensure that outstanding scholars of the age are put to use. If one insisted on waiting until figures like Yi Yin or Lü Wang appeared before offering a recommendation, then no talent would ever be employed through your agency. Yi (a personal name) followed Chang's advice and recommended worthy scholars to the court, and many gentlemen were thereby aided.

The Hongdao Lu comments: The Rites of Zhou records that the Grand Minister of Instruction taught the people according to the three categories of teaching in the village schools and then selected talented men from among them. This is precisely the duty of the Grand Agriculturist (an official title). In the matter of Yi, Chang understood that the most urgent tasks must be placed first, and he did not neglect talented men. It can be said that he did not exaggerate his words.

Xu Bao was appointed as a commandery clerk because he was learned in the Classics. The Imperial Secretary Zhang Zhong summoned him as a subordinate, wishing to have him teach his son to read the Classics, and he specially arranged lodging for him and provided him with necessities. Xu Bao impeached himself and resigned his post, but Zhang Zhong insisted on keeping him. Xu Bao was dissatisfied in his heart. Later, when Zhang Zhong appointed him as Master of Records, Xu Bao moved into the official residence and worshipped the Stove God. Zhang Zhong privately found this strange and sent a trusted attendant to inquire of him: "Previously, the Grand Minister arranged a spacious residence for you, yet you impeached yourself and departed, saying you wished to preserve your lofty integrity. Now, the noble scholars of the court and the local government usually refuse to serve as Masters of Records, yet you have accepted the post and moved joyfully into the official residence. Why are your actions before and after inconsistent?"

Xu Bao replied: "Noble scholars do not serve as Masters of Records, but the Grand Minister judged that I could fulfill the post. No one in the entire prefecture has said I am unsuitable, so why should I deliberately pride myself on being aloof? Previously, your son wished to study literature, and you transferred me to attend you. The rites emphasize that those who come to learn should receive instruction; they do not stipulate that one must go to them to teach. The principle of teaching must not be violated, so what harm is there in lecturing in person? Moreover, I have not been treated improperly, and when there is a task I am able to do, I should naturally not decline it, let alone a mere Master of Records."

Zhang Zhong, upon hearing this, felt deep shame and memorialized the throne, praising Xu Bao for his learning in the Classics and his upright character, and declaring him suitable to serve as a close attendant. Thereupon Xu Bao was appointed Gentleman of the Palace Gate, and later promoted to Remonstrating Grand Master.

The Hongdao Lu comments: Xu Bao at that time was still only a minor official, yet the wisdom he displayed throughout his life first became evident in this affair. Why do we say so? Wolves and jackals had already appeared, yet the foxes within the city must not be taken lightly; this refers to the affair of "Bu Jing and Du Zhiji." The wild greens and bean leaves had already all been gathered, yet the injustice caused by fierce beasts cannot be erased; this refers to the matter of Cun Shu's rescue of Zheng Chong, when Zheng Chong was thrown into prison. That Xu Bao ultimately preserved himself, and that his blessings even extended to his grandsons, is this not the mark of a wise man?

Record of Propagating the Dao (Hongdao Lu), Scroll 46