Xiao Ji, whose courtesy name was Xiaokang, was born in Lanling, Shandong. He loved learning from a young age and was well-versed in classical texts. He raised over thirty questions from the "Zuo Zhuan" with Emperor Wu of Liang. At that time, the Minister of the Secretariat Fan Yang Zhang Zuan and the Minister of Ceremonies Liu Zhilin of Nanyang also discussed these questions with Xiao Ji, but they were unable to counter his arguments. Xiao Ji was appointed as Secretary Lang in the Liang Dynasty and later promoted to Prince's Attendant. He also took part in suppressing the Hou Jing rebellion and was subsequently granted the title of Marquis of Songyang County with a fief of five hundred households.
Later, when Emperor Gaozu was stationed in Xuzhou, he appointed Xiao Ji as the General of Mingwei and the Chief of Staff for the Northern Campaign. In the second year of the Chengsheng era, Xiao Ji was summoned by the court to serve as an Attendant of the Central Secretariat, and later promoted to Regular Attendant to the Imperial Court. When Emperor Wen ascended to the position of Governor of Kuaiji, he appointed Xiao Ji as the Chief of Xuan Yi Prefecture and later promoted him to Left Chief of the Ministry of Works. After Emperor Wen ascended the throne, Xiao Ji was appointed as an Imperial Attendant. Shortly after, he was promoted to Minister of the Imperial Household, but due to the passing of his mother, he did not take office. Xiao Ji assisted two emperors, both of whom held him in high regard and rewarded him generously. He served as Prefect of several counties, including Lanling, Yangxian, Linjin, and Lin'an, and achieved significant accomplishments in each of these regions.
During the early years of the Taijian period, Xiao Ji returned to the court and served as the Minister of Military Affairs, along with Xu Ling, Zhou Hongzheng, Wang Yang, and Yuan Xian, to serve the Crown Prince. Later, he was appointed as the Chief Historian of the Ministry of Works. He was then appointed as the Minister of Works and concurrently as the Commander of the Imperial Guard. He was later promoted to the role of Grand Sacrificial Official and retained his duties as Commander of the Imperial Guard. He was granted the title of Jinzi Guanglu Dafu and also appointed as the Palace Guard Officer of Ande. Shortly after, he was promoted to the rank of General of Renwei and Chief Historian of Yangzhou. Emperor Gaozong once ordered a review of the political documents from Yangzhou and personally examined them, finding Xiao Ji's reports to be clear, detailed, and fluent, without any unnecessary details. Emperor Gaozong then said to his attendants, "I originally thought that Chief Historian Xiao excelled in classics and history, not in handling intricate political affairs, but he turned out to be so outstanding!" Afterwards, Xiao Ji was promoted to the position of Minister of Ceremonies, appointed as an Imperial Clerk, and once again granted the title of Jinzi Guanglu Dafu. Unfortunately, Xiao Ji passed away before taking up his new role, at the age of sixty-six. The court posthumously awarded him his previous official titles and managed his funeral arrangements.
Lu Qiong, courtesy name Boyu, was a native of Wu County, Wu Commandery. His grandfather, Lu Wan, served as the magistrate of Langye Commandery and Pengcheng Commandery during the Liang Dynasty. His father, Lu Yungong, served as an Imperial Clerk of the Yellow Gate in the Liang Dynasty, responsible for the Imperial Library. Lu Qiong was intelligent and clever from a young age, with exceptional ideas. At the age of six, he could write five-character poems, showcasing remarkable literary talent. During the Datong period of the Liang Dynasty, his father, Lu Yungong, was commissioned by Emperor Wu of Liang to edit "Chess Pieces," which involved many famous scholars at the time, such as Gai and Zhu Yi. Lu Qiong, who was only eight years old at the time, could determine the outcome of a chess game in front of guests, earning him the title of "Child Prodigy" in the capital. Zhu Yi informed Emperor Wu of Liang about this, and the emperor summoned him. Lu Qiong conducted himself with calmness and grace, demonstrating proper etiquette, which greatly impressed Emperor Wu of Liang.
When Lu Qiong was eleven years old, his father passed away. He was overwhelmed with grief and became thin, demonstrating profound filial piety. His uncle Lu Xiang sighed and said, "This child will definitely bring honor to his ancestors, what they call 'making a name for oneself'!" Later, during the rebellion of Hou Jing, Lu Qiong fled with his mother to the town of Xixiang. He continued to study hard day and night, eventually becoming knowledgeable and skilled in writing.
During the Yongding period, he was recommended by the prefectural government as a xiucai (a type of scholar). In the first year of Tianjia, he was appointed as a legal officer in the mansion of Prince Ningyuan Shixing. Shortly after, he also took on the role of a military officer in the Ministry of War, and was later officially promoted to an attendant in the imperial palace after a year. Lu Qiong already had a good reputation and was highly regarded by the Emperor. Later, during the campaign against Zhou Di, Chen Baoying, and others, all important documents and memorials were ordered by the Emperor to be handled by Lu Qiong. He was later promoted to the literary position in the court of Prince Xin'an, in charge of the documents and archives of the Eastern Palace.
When Gaozong became the Minister of Works, he carefully selected his staff. The Minister of Works, Xu Ling, recommended Lu Qiong to Gaozong, saying, "Lu Qiong, the literary official of Prince Xin'an, has sharp insight and rich knowledge of literature and history. He has served in the government office for many years, and now there is a vacancy for the position of Left Western Clerk of the Minister of Works. He is very suitable for this position, and although it is a slight promotion, his long-suppressed talents should be given a chance to shine." So Lu Qiong was appointed as the Left Western Clerk of the Minister of Works. Shortly after, he was dispatched on a diplomatic mission to the state of Qi.
In the first year of Taijian, he once again took charge of the documents and archives of the Eastern Palace in his official capacity. He was later appointed as a Prince's son and concurrently served as an attendant responsible for affairs. He was later promoted to Deputy Director of the Imperial Library and Manager of the Prince's Household. When the Prince of Changsha served as the Inspector of Jiangzhou, he failed to follow the regulations, so Emperor Gaozu, given the Prince of Changsha's youth, appointed Lu Qiong as his Chief Historian to handle the affairs of Jiangzhou Prefecture and also serve as the Prefect of Xunyang. However, due to his aged mother’s reluctance to travel far and the Prince's strong efforts to retain him, he ultimately did not go to Jiangzhou. Lu Qiong was later promoted multiple times, overseeing the Imperial Guards and concurrently served as the Chief Editor, responsible for writing the national history. After Emperor Li succeeded to the throne, he was appointed as a Direct Scholar of the Palace Secretariat, responsible for drafting edicts and imperial decrees. Shortly after, he was promoted to the Cavalier in Regular Attendance, concurrently serving as the Minister of Revenue, and appointed as the Grand Overseer of Yangzhou. In the first year of Zhide, he was appointed as the Minister of Revenue, continuing to draft edicts and imperial decrees, and also overseeing the judicial matters of the Ministry of Justice and the two prisons in Jiankang. Earlier, his father Yun Gong was commissioned by Emperor Wu of Liang to write the "Record of Auspicious Events," and he inherited his father's legacy, continuing to write from the Yongding period to the Zhide period, ultimately completing this work, which bore his own unique style. He was later promoted to the Minister of Personnel while he continued his writing. He was well-versed in genealogy and family history, and possessed keen insights into human affairs. When the Minister of Personnel Zong Yuanrao passed away, the Deputy Director Yuan Xian recommended him for the position, which Emperor Gaozu initially rejected, but later permitted him to take office. He excelled in his work, gaining the trust and favor of Emperor Li.
He is modest and frugal, never boasting about himself. Although his official position and reputation are rising, he becomes even more humble and cautious. The garden and house of his family are never renovated, and he does not pursue luxurious clothing or possessions. His annual salary is divided among his relatives, and there is no surplus wealth in his home. In his later years, he longed for a peaceful life, wanting to stay away from the centers of power, often declining official duties, citing illness. Later, after his mother passed away, he resigned from his position to observe mourning at home. When he served the crown prince, his mother lived with him in the official residence, and the emperor generously rewarded them. After his mother's passing, her coffin was transported back to their hometown, and the emperor sent additional gifts and an envoy with a decree to pay his respects. The emperor personally wrote an epitaph for his mother, which was praised by all. He passed away in the fourth year of Zhide, at the age of fifty, as a result of overwhelming grief. The court posthumously granted him the title of general and took care of his funeral arrangements. He left behind twenty volumes of works that have been passed down through generations. His eldest son, Li Congyi, held the title of Prince Wuchang and was a literary scholar.
His third son, Li Congdian, styled Yuyi, showed exceptional talent from a young age. At the age of eight, after reading the collected works of Shen Yue, he imitated the inscriptions with great skill. At thirteen, he composed the "Fu of Willow," which he wrote beautifully. At that time, his father worked as a steward in the Eastern Palace, where many renowned talents gathered. His father shared this piece with them, and everyone was amazed at his talent. His uncle, Li Yu, particularly favored him and entrusted him with the family's entire collection of books before his death. Li Congdian compiled his uncle's writings into ten volumes and wrote an exceptionally skilled preface.
From a young age, Dian loved studying and read many books, especially enjoyed the 'Han Shu.' At the age of fifteen, he passed the examination for the title of xiucai. Later, he became a junior official known as a 'zhuzuo zuolang,' and was subsequently promoted to serve as an attendant to the Crown Prince. At that time, the emperor presented some poems to Minister of Works Jiang Zong and his father Jiang Qiong, and Jiang Zong asked Dian to write a thank-you memorial. Dian quickly wrote it; the memorial was magnificent and eloquent, and Jiang Zong was very surprised. Soon after, he was appointed as the literary officer for Prince Xin Yi, and then further promoted to the position of Left Western Scribe in the Ministry of Works, while also serving as a scholar in the Eastern Palace. After his father passed away, Dian resigned from his official position to return home to fulfill his mourning duties. Once the mourning period was over, the court appointed him as a scholar of virtue and education, but he firmly declined, prompting the emperor to order that a position be reserved for him. Later, when Jinling fell, he moved to the Guanzhong region in accordance with regulations. He later served in the Sui Dynasty as an imperial clerk, also serving as a scholar in the Eastern Palace, and was appointed as a junior official in the Ministry of Works. The Right Minister of Works of the Sui Dynasty, Yang Su, proposed that he continue writing Sima Qian's 'Records of the Grand Historian' until the end of the Sui Dynasty, but unfortunately, this work was left unfinished. Amid the chaos at the end of the Sui Dynasty, he lived in Nanyang Commandery, and later passed away from illness at the age of fifty-seven.
Gu Yewang, with the courtesy name Xifeng, was a native of Wu County, Wu Commandery. His grandfather, Gu Ziqiao, served as a military adviser in the Prince Wuling's Mansion during the Liang Dynasty. His father, Gu Xuan, was a scribe for the King of Linhe and also served as one of the Five Officials of Wu Commandery, well-known for his mastery of Confucian classics. Yewang loved learning from a young age; he could read the "Five Classics" by the age of seven and grasp their essential meanings. At nine, he could write essays, including one titled "Daily Tribute," which left General Zhu Yi thoroughly impressed. At the age of twelve, he accompanied his father to Jian'an and composed two essays titled "Geography of Jian'an." As he grew older, he read extensively across the classics, history, and philosophy, and had an exceptional memory. He was well-versed in astronomy, geography, divination, fortune-telling, and various unique script forms. In the fourth year of the Daitong era of the Liang Dynasty, he was appointed as a scholar at the Imperial Academy. He later rose to the position of scribe and military officer in the Prince Linhe's Mansion. When the Prince of Xuancheng was the Inspector of Yangzhou, Yewang and the Prince of Langya were invited as guests. The Prince of Xuan appreciated his talent greatly. Yewang also enjoyed painting and was skilled in portraiture. When the Prince of Xuan built a Daoist temple in the Eastern Palace, he had Yewang paint portraits of ancient sages while Wang Bao wrote praises, and they were known as the legendary duo of their time. When Hou Jing rebelled, Yewang was in mourning for his deceased father in his hometown. After returning, he recruited hundreds of villagers to join the rebels in rescuing the capital. Despite his frail physique, standing at only six feet tall, and being in mourning, he looked gaunt and struggled to wear proper clothing. However, once he donned his armor and took up arms, and spoke about the righteousness of rulers and subjects, and the principles of loyalty and betrayal, he was dignified and impassioned, earning the respect of all who met him. After the fall of the capital, Yewang fled to Kuaiji, then to Dongyang, where he joined forces with Liu Guiyi to defend the city against the enemy. After Hou Jing's rebellion was quelled, Grand Commandant Wang Sengbian held him in high regard and appointed him as the magistrate of Haiyan County.
Later, Emperor Gaozu came to power and appointed Yewang as General of Jinwei, Attendant Officer at the An Donglin Prince's Palace, and soon promoted him to Consultant of the Palace. In the first year of the Tianjia era, the court ordered his appointment as Historiographer, and shortly after he was also appointed General Zhaoyuan. In the first year of Guangda, he was appointed Consultant of Prince Zhendong of Poyang. In the second year of Taijian, he was promoted to Scholar of the National Academy. When the later lord was in the Eastern Palace, Yewang also served as Steward of the Eastern Palace, with his original position unchanged. Six years later, he was appointed as the Commander of the Crown Prince's Guard Unit, and shortly after he also served as the Grand Historian, responsible for managing the national history, overseeing the history of the Liang Dynasty, and also serving as the Eastern Palace Attendant. Among the officials in the Eastern Palace at that time were Jiang Zong from Jiyang, Lu Qiong from Wuguo, Fu Zai from Beidi, and Yao Cha from Wuxing, all of whom were renowned for their talents and learning, and were highly respected by the people of that time. Later, Yewang was promoted to Minister of the Yellow Gate Court and Grand Minister of Rites, in charge of ceremonial affairs, while maintaining his other positions. He passed away at the age of sixty-three years, and was posthumously awarded the title of Supervisor of the Imperial Secretariat. In the second year of the Zhide era, he was posthumously awarded the title of Right Guard General.
Yewang was recognized from a young age for his extensive knowledge and sincerity, and he was always polite and never excessive in his dealings with others. At first glance, he might not appear very talkative, but when it came to serious tasks, his perseverance and determination were beyond what ordinary people could achieve. His third brother Gu Chongguo passed away early, and Yewang raised his orphaned child and widow, demonstrating profound kindness. He wrote thirty volumes of "Yupian," thirty volumes of "Yudi Zhi," ten volumes of "Furui Tu," ten volumes of "Gushi Puzhuan," one volume of "Fenyeshu Yao," one volume of "Xu Dongming Ji," and one volume of "Xuanxiang Biao," all of which have been preserved through the ages. He also wrote one hundred volumes of "General History Summary" and two hundred volumes of "National History Biography," but he passed away before completing these works. In addition, he also left behind twenty volumes of collected writings.
Fu Chen, style name Yi Shi, was from Lingzhou in the northwest. His father, Fu Yi, once served as the county magistrate of Linyi in the Liang Dynasty. Fu Chen was intelligent and clever from a young age, able to recite over a hundred thousand characters of ancient poetry and prose at the age of seven. As he grew up, he loved learning and had excellent writing skills. Towards the end of the Taiqing period of the Liang Dynasty, he took his mother south to seek refuge. Shortly after, his mother died, and he took care of her affairs during the chaos of war, showing great dedication and grief; he became gaunt and unrecognizable. His friends held him in high regard. Later, he joined the Xiangzhou governor, Xiao Xun. Xiao Xun liked to recruit talented individuals and had a vast collection of books, allowing Fu Chen to read extensively and become well-versed in various works.
Wang Lin had heard of Fu Chen's reputation and invited him to serve as a scribe in his mansion. After Wang Lin was defeated in battle, Fu Chen followed Wang Lin's general, Sun Yan, back to the capital. At that time, Emperor Liang Wudi sent some items to Sun Yan by Yan Huang. Sun Yan asked Fu Chen to write a thank-you note, and his writing was clear, elegant, and impeccable, requiring no corrections. Yan Huang reported this to Emperor Liang Wudi, who promptly summoned Fu Chen and appointed him as a scholar tasked with writing historical records. He was later appointed as a staff officer in the Sikong's office and then promoted to the position of Middle Scribe in the Mansion of Prince Ancheng, continuing to handle the writing of historical records.
Fu Chen was a devout Buddhist and studied the "Three Treatises" with Master Xing Huang Hui Lang, thoroughly mastering these doctrines. At that time, a monk named Hui Gao wrote the "Refutation of the Three Treatises" to critique the "Three Treatises." Fu Chen then wrote the "Clarification of the Way" to counter him and clarify the difficult points. The essence of his writing is:
In "No Dispute," it states: Those who boast of being proficient in the "Three Treatises" often criticize others, make baseless accusations against others, and everywhere defame the teachers. They are not criticizing various doctrines, but are stubbornly clinging to their own views, losing themselves in the pursuit of victory. They have only just scratched the surface of the Three Treatises, yet they make enemies with others and engage in physical fights. If this continues, aren't they just piling up sins? Sins will only increase, leading to endless cycles of birth and death, and boundless suffering.
The book responds: The Three Treatises have been around for a long time. Bodhisattva Nagarjuna founded it, eliminating biases in Buddhist teachings; Bodhisattva Asanga promoted it, refuting erroneous views from other schools. The purpose is to spread the Buddha's teachings widely, prevent them from being lost, and pass down the core of Buddhist wisdom from generation to generation. Its teachings are extensive, its meanings profound, its principles deep, and its influence far-reaching, like a dragon soaring and a phoenix spreading its wings. How can we, ordinary folks, dare to make reckless comments?
In recent times, the world has grown superficial, lacking distinguished scholars. People only learn some superficial knowledge to deceive their minds, which eventually becomes a habit, drifting off course, attacking each other, and getting lost in details, hiding the essentials. One teacher's explanation differs from another's, traditional teachings are discarded in favor of new opinions, and even classmates argue with each other. As a result, errors increase, and confusion reigns, leading to a lack of standards in their hearts, making it difficult to choose what is right. This is like harming the body's vital organs, destroying the foundation of trees, mistaking a donkey for a horse, calling a poisonous snake a miraculous medicine. Isn't it normal for people to stray from the right path?
The Shaoshan School is not like this. They adhere to the fundamentals and do not make arbitrary changes; they focus on the meaning of the scriptures, avoiding subjective conjecture; they do not preconceive or premeditate; they respond according to causality and only refute opposing views when they arise. Their discussions can sometimes go on endlessly or stop abruptly, sometimes clear and understandable, sometimes deep and unfathomable, but all are closely related to reality, not empty and void. They debate with each other carefully; where's the jealousy and deception that offends the teachers? Moreover, are the teachers' words open to criticism? If criticism is allowed, it could lead to decline; if criticism is not allowed, it will not achieve its purpose. Why do monks insist on preventing criticism?
There is a distinction between major and minor in Buddhism, as recorded in the "Holy Teachings," and Mahayana Buddhism will criticize Hinayana Buddhism. Now, promoting the great teachings, how can we not talk about the meaning of Mahayana Buddhism? Therefore, both praise and criticism serve to promote Buddhism, whether to praise or criticize is based on the Buddhist scriptures. Why can you accept the teachings of the Buddha but not accept my words? How does this reflect a heart that embraces equality without conflict?
Anger and hatred are the nature of ordinary people; those who do not understand the truth often have this problem. Just because one's practice isn't sufficient, does that justify harboring resentment towards the teacher? Should the profound teachings of Nirvana be buried forever? I hope that after their anger is expressed, they can calm down.
Everyone's appearance is different, and their nature is also different. Some people's teachings contradict their thoughts, while others' teachings are consistent with their thoughts. How can someone claim others' teachings are right while their own heart is biased, while their actions are without dispute, seemingly not violating the Buddhist teachings, but inwardly equal? What do the conflicts of enemies have to do with me? The accumulation of karma is something that those engaged in conflict should worry about.
In "The Treatise on Non-Contention," it is said that Master She Shan was able to avoid arguments because he was accustomed to not arguing. The master's influence has waned, and the simplicity of that atmosphere has faded away. Nowadays, the prevailing trend is one of competitiveness and mutual attacks. I hope everyone can stop arguing, communicate openly, be humble in victory, and let go of their sense of achievement. Why should we reject differing viewpoints and create resentment? By practicing "The Treatise on the Middle" with a balanced mindset, one can also avoid arguments; however, if one interprets "The Treatise on the Middle" with a biased mindset, arguments will arise. Therefore, the key to arguing or not arguing lies in the method.
In response, it is true that Master She Shan did not argue, but what you, the monk, admire did not capture his essence. The master stayed in a tranquil valley, practicing quietude, and only taught those who shared his ideals. He spoke calmly and briefly, without engaging in worldly disputes. Although his thoughts were profound, his words were concise. The current situation is completely different. In the corner of the royal city, surrounded by crowds, there are people openly showing off their talents, competing, arguing, and trying to highlight their superiority. How could anyone stay silent and passive in such an environment? It is necessary to point out the similarities and differences in viewpoints, expose errors, and promote the Buddha's teachings without regard for personal safety, even if it means going against societal norms. If you see these actions as flaws, it indicates you haven't truly understood. If the master were in such an environment, he wouldn't be able to stay silent, contrary to what you, the monk, value.
The master said, "I hope everyone can stop arguing, communicate with each other, put humility before victory, and forget about merits." The cultivation of morality is not just about arguing or not arguing, being humble or not being humble. This sentence is very important in the human world. You admire the master for saying this, yet you don’t know how to practice humility. If someone's morality is noble, then you will naturally be outdone without having to be humble; if someone's morality is low, then even if you are humble, there is no benefit. Isn't trying to be humble just pretending? The middle way mindset can be applied in any situation. In the "Treatise on the Middle Way," what could possibly contradict it? As long as you abandon rigid adherence to doctrines and discard conventional thinking, you can achieve the middle way. You mentioned earlier, "The key to arguing or not arguing lies in the method," so why single out not arguing for praise? Isn't that contradictory?
In the "Treatise on Refraining from Disputes," it says: Right and wrong, gain and loss, victory and defeat, these judgments all stem from within a person, and it is not that a certain statement itself is destined to be superior or inferior. If you consider the other person wrong just because of different viewpoints, think you are right, or simply say there is no right or wrong in order to appear wise, this is a mistake too. Why? Because anyone who can refute another's viewpoint has the intention to refute the other person, so the competitive mindset will not disappear; how can there be no "winner"? This means that you think you are right, and the other person is wrong, leading to judgments and ultimately more arguments.
So, words are guided by the heart, and the heart conveys its feelings through words. The essence of harmony comes from the heart, while conflicts arise when the heart is troubled by outside influences, resulting in differing opinions. Everything originates from the heart, as the Buddhists say. Some people become hypocritical in their hearts just to achieve their goals, appearing friendly on the outside but harboring evil intentions inside, with actions that don't match their words, only thinking about gaining benefits and pursuing fame. Such individuals are quite common, whether they are monks or regular folks. Therefore, the sages earnestly teach and repeatedly warn about the disasters we face in this world and the dangers that may be encountered in the future. These principles are as clear as day, shining brighter than the sun and moon, yet there are still those who ignore their own safety, defy strict laws, take risks, and even sacrifice their lives to pursue their goals. How can they ever listen to advice and let go of their arguments?
If you’re someone who stands for what’s right and shares teachings, if you know in your heart that you’re right, then own it; if you know you’re wrong, then admit your mistake, don’t hide it, don’t be afraid, just be honest. Even if someone else's reasoning is not as good as yours, it’s still the wisdom of the sages; even if your virtue is superior to others, it’s still the wisdom of the sages. If I win, it’s the sages who win; if others lose, it’s the sages who lose. The sages’ victories or defeats depend on circumstances, so why pick sides? Even if you sharpen your knives all day, patrol and guard all night, argue fiercely with widened eyes over gains and losses, and strive for victory with all your might, what’s the point? Whether you have intention or not, it’s just a futile effort to distinguish things in the void. Why ask me to humble myself and step back instead of letting me share my thoughts? It’s like a sparrow that’s already soaring in the wide sky while the hunter trying to catch it is still searching in the bushes. Alas! A true gentleman should champion these principles!
It is said in the "No Controversy" that the "path of non-contention" is applicable both within oneself and in external matters. What you just mentioned about arguing at the wrong time is merely focusing on trivialities while neglecting the fundamental issues. Let me explain it to you. Why do I say this? If you look at the ancient classics, flip through the old books, and see the most genuine times, people were innocent and lived a way of life that didn’t rely on verbal teachings. Back then, people had little interaction, yet everyone thrived, so where was the room for disputes? Therefore, the essence of things lies in not getting caught up in disputes over fundamentals and trivialities!
Some people argue: the concepts of arguing and not arguing cannot be treated as black and white. How can one distinguish between the fundamental and the trivial? In the past, not arguing, how do you know it is not trivial? Now that there is arguing, how do you know it is not fundamental? From behind, the front appears as the front; from the front, the back appears as the back. The matters of the past and the present are like each other; you refer to me as "this," while I refer to you as "that." Whose name is "this and that" after all? By applying this principle, one can grasp the essence of everything. Can the fundamentals, trivialities, past, present, right and wrong, good and evil ever remain unchanged? How can someone consider themselves clever while disregarding the opinions of others?
Look at this water bubble; it appears and disappears, and the wheel of fire keeps spinning. If you find yourself in prison, feeling restricted and troubled by worry and fear, why is that? It's because you are not in harmony with the Dao, giving rise to various thoughts! If you can be in harmony with the Dao, then things wouldn't be like this, achieving without striving. Good and evil cannot coexist, but you have never left good and evil; life and death cannot arrive simultaneously, yet you have always lived in life and death, and thus you can break free from all constraints. Therefore, when sages see people bound and stuck, they diligently teach and try various methods to help them. Those who want to follow the sages, although it's difficult to reach the sage's level and easy to make mistakes imitating the sage's appearance, must strive in that direction and not give up halfway!
We should first reflect on our own good and evil, not always speculate about others, trying to distinguish right from wrong, claiming to be clever, having unique insights, calculating accurately, and having many ideas; this is too biased. Others are truly unpredictable; perhaps they are ordinary people, perhaps the sages deliberately pretend to be like this; this is the norm of the world, the workings of karma. How can you speak your mind without worrying about what others think? One should live humbly and modestly in the world, like lightning and dew, fleeting and ephemeral. The moon in the sky can be reflected in all water; the gentle wind blowing through the trees makes all the leaves sound. How can I go against the laws of nature? I don't indulge in delicacies like abalone, nor do I partake in the likes of stinky rats. How can I be tainted with worldly matters? Who can truly understand me and join me on this journey? How vast! How magnificent! Is there truly a debate over what's right and wrong? Sometimes, not arguing is the better choice.
People who like to argue will naturally argue, while those who do not like to argue will naturally not argue; I make use of both. Why should the master go to such lengths, writing merely about not arguing? And let the disciples waste their breath talking only about the right path? These are all just boring arguments, completely meaningless! If you truly want to get to the bottom of things, you should observe the gains and losses, follow the teachings of the sages, examine your own words and actions, study consistently, and conduct a thorough investigation, so that empty words have nowhere to hide and false reasoning will fall away on its own. Let's pick up our discussion next time and delve into the subtleties!
I was appointed as an official and also served as a Cavalier Attendant in the Palace, sent on a mission to the state of Qi. When I returned, I was promoted to Cavalier Attendant and Military Advisor to the Prince of Shixing, while continuing to serve as the steward of the Eastern Palace. Later, I held the positions of the Prince's son and the Prince's attendant, while still maintaining my role as steward. When the Emperor ascended the throne, I was promoted to the Director of the Imperial Secretariat, Right Guard General, and also served as a secretary in the Imperial Library, where I was responsible for drafting edicts and official documents.
My writings are elegant and exquisite, and I write quickly and well. Even for important state affairs, I can draft them right away without needing to think too much. The Emperor greatly valued me. However, I have a strong personality and do not restrain myself; I'm pretty arrogant and often disrespectful to others. A lot of officials at court hold grudges against me.
Just as Shi Wenqing and Shen Keqing gained the emperor's favor through flattery and monopolized political power, I found myself increasingly marginalized. They colluded to falsely accuse me of taking bribes from the Goryeo envoy, and the emperor had me thrown into prison. I’ve always had a fiery temper, and now I’m even angrier. In prison, I penned a memorial that stated: "Those who serve the monarch should serve the heavens with reverence, care for the people, control their desires, stay away from flatterers, not be seduced by luxury, and even neglect state affairs at night. Only then can they bestow grace upon the world and bless future generations. Your Majesty has recently been excessively indulging in wine and women, showing disrespect for the sacrifices to heaven and earth, and only seeking to please demons and monsters. Your court is overrun with flatterers, eunuchs have absolute power, loyal ministers are seen as enemies, and the people are treated like dirt. The palace is adorned with luxurious silk, the stables are filled with food, while the people are homeless and starving, with dead bodies everywhere. Bribes are rampant, the treasury is running on fumes, the heavens are angry, the people are resentful, and there’s widespread resentment and rebellion. I fear that the royal aura in the southeast will disappear because of this." After the memorial was submitted, the emperor was livid. After a bit, he calmed down a little and sent someone to ask me, "I’m thinking about pardoning you—can you turn over a new leaf?" I replied, "My heart is like my face; if my face can change, so can my heart." Hearing this made the emperor even angrier, and he ordered the eunuch Li Shanqing to interrogate me harshly. In the end, he sentenced me to die in prison. I was fifty-five at the time. I published a collection of writings during my lifetime that have been passed down through the ages. A man from Wuxing named Zhang Hua, whose courtesy name was Zhongzong, came from a family that had been farmers for generations. He was exceptionally studious and loved mingling with scholars, read many historical books, and could also write articles. Later, when Hou Jing revolted, he fled to Lingnan and lived in a temple on Mount Luofu, dedicating himself to his studies.
When Ouyang Pei became the Governor of Guangzhou, he appointed Zhang Hua as the Governor of Nanhai. After Ouyang Pei's failure, Zhang Hua returned to the capital. During the reign of Emperor Chen Gaozong, the Emperor sent the Minister of Personnel, Xiao Yin, to Guangzhou to have the Governor of Guangzhou, Ma Jing, send his son as a hostage. Xiao Yin took Zhang Hua back to the capital. As soon as they returned, Emperor Chen Gaozong died.
After Emperor Chen Houzhu ascended to the throne, the court ministers felt that Zhang Hua had no qualifications and marginalized him. Finally, he was demoted to a minor official known as "Da Shiling," a job he absolutely detested. He resigned on the pretext of illness, feeling very frustrated and unfulfilled.
During the reign of Emperor Chen Zhenming, he wrote a letter to the Emperor, criticizing him harshly. The gist of the letter was: "Our Chen Dynasty's ancestors went south to pacify the Baiyue and went north to suppress rebels; the founding emperor pacified Wu Hui in the east and defeated Wang Lin in the west; Gaozong recovered Huainan and expanded the territory by a thousand li: the contributions of these three emperors were truly great! Your Majesty has been on the throne for five years, but you do not remember the hardships of your predecessor, nor understand that heaven's will cannot be violated, indulging in the favor of concubines and being obsessed with wine and women, not even stepping out to pay respects at the ancestral temple, but receiving concubines in the palace, neglecting the old ministers and generals, while those flatterers and sycophants have climbed to high positions. Now the border is becoming more and more dangerous, with the Sui Dynasty army pressing in. If Your Majesty does not change your ways, I am afraid the deer will return to the Gusu Platform in the future!"
Upon receiving this memorial, Emperor Chen Houzhu was furious and ordered him to be killed that same day.
Historical records say: Xiao Ji and Lu Qiong were both famous for their talents; Gu Yewang was knowledgeable and Fu Zai was exceptionally intelligent, both were rare talents at the time! However, Fu Zai could not act according to the right path and ultimately met a tragic fate, alas!
