Next year, the emperor proclaimed that he had caught many wild animals. In the autumn, he ordered the local people of Youfufeng to go to the Southern Mountain for hunting. The hunt spanned from Baoxie Road in the west, to Hongnong County in the east, and south to Hanzhong. Various traps and nets were set up everywhere to capture bears, tigers, leopards, monkeys, foxes, rabbits, and even elk. They were loaded onto carts and transported to the bear-hunting enclosure in Changyang Palace.
Fences were erected around the bear-hunting enclosure, and the captured wild animals were placed inside for foreign fighters to engage in barehanded combat and capture the prey themselves, while the emperor watched. Meanwhile, the harvest went unattended. After returning from the bear-hunting enclosure, the emperor wrote the *Changyang Fu* and used the occasion to host a gathering with the Hanlin Academician, inviting Zimo to discuss the matter. In this *fu*, he wrote:
Lord Zimo, the guest minister, asked the Master Hanlin scholar, "I heard that the wise ruler loves the people and shows benevolence to his subjects, and everything he does is not for himself. This year, while hunting at Changyang Palace, he ordered trees felled to create hunting paths, set traps in the southern mountains, deployed a thousand war chariots in the forests, and stationed tens of thousands of cavalry at the foot of the mountain. Xiongnu tribesmen were also involved, sharing in the spoils. Mountains of bears and boars, captured and caged, served as trophies. This is truly a grand spectacle! However, this severely disrupted the farming activities of the common people. This thirty-plus day hunt, extravagantly expensive and yielding no real merit, might lead the uninformed to see this as mere imperial leisure. How, then, can this be seen as benefiting the people? Moreover, a ruler should embody gravity and virtue, serenity and detachment, yet he undertakes this extravagant hunt, repeatedly deploying his forces, purely for show. This is hardly the pressing concern of a ruler. I harbor some private concerns about this."
The Master Hanlin scholar replied, "Now, now, what's this? You, my friend, see only the surface, not the substance. I'm usually loath to elaborate, so I'll summarize briefly. The deeper meaning will become clear to you."
Keqing said, "I understand."
The guy said, "In the past, during the time of the Qin Dynasty, the soldiers were total bullies, and the common people suffered greatly. All those power-hungry jerks were scrabbling for power, causing chaos everywhere, and life was very hard for the common folks. Later, Emperor Gaozu got lucky; he had the heavens on his side, fought his way across the land, and wherever he went, the enemy surrendered one after another. He fought countless battles in a day. At that time, he was too busy to even eat or comb his hair; his helmet was crawling with lice, and his armor was soaked with sweat—all to save the people! Only then did he start to govern the country, solve the people's difficulties, and lay the foundations for a long and prosperous reign. In just seven years, the world became stable."
Then he continued, "Under Emperor Wen of Han, he went with the flow, wanting to bring peace to the world while living like a pauper. He didn't change his clothes even when they were old, didn't repair his shoes even when they were broken, and lived in simple wooden houses. The palace concubines no longer wore precious tortoiseshell, pearls, or jade jewelry; the palace was not allowed to use luxurious and intricate things. They didn't like bright and lavish clothing, didn't use expensive spices, and even abolished the playing of frivolous music, not wanting to listen to such tunes. That's why the country could be stable and society could be harmonious."
Then the trouble started. Rebellions flared up everywhere—Dongyi, Qiang and Rong, and Minyue were all in uproar. Life became a misery for everyone, even in the heartland.
At this time, our awesome emperor was furious and immediately organized the army, ordering the generals Piaoqi and Wei to go on an expedition. The army swept across the land like a raging storm, unstoppable and swift as a shooting star, its power like thunder.
The war was fierce; the enemy was slaughtered, and not much was left of their bones. In the end, we utterly crushed the enemy, seizing their capital and riches! Tens of thousands of people were frightened into submission, kneeling and surrendering, living in fear for over two decades.
The emperor was wise and martial, and wherever the army went, the enemy trembled in fear. Battles erupted everywhere, in the west and in the east. Even the remote regions, which had never been under control or received the grace of our court, now willingly offered treasures as tribute. The country was peaceful, with no more war disasters on the borders, and the scourge of warfare had disappeared completely. His victories were legendary, spanning the entire empire!
It is said that the court now upholds a spirit of benevolence and righteousness, following moral principles, recruiting talents widely, and the virtuous atmosphere of the sage ruler spreads throughout the world, influencing every corner. Anyone who didn't sing the emperor's praises was ridiculed. The emperor deliberately presents an image of a peaceful and prosperous country, refraining from wanton killing, not becoming arrogant despite the country's strength, and even in peacetime, he remained ever vigilant.
Therefore, the emperor takes his army out every year, reviews his troops, drills his soldiers, and holds military exercises. Then, the emperor ascends the South Mountain, overlooking Wuyi, looking to the west where the moon rises, and to the east where the sun rises, with a commanding presence. The emperor also worries that future generations will only see his momentary achievements, neglecting the country's major affairs, and becoming obsessed with hunting, which could lead to the country's decline without intervention. Therefore, every time he goes to battle, the army does not move quickly, returning to the camp before sunset. He hoped to emulate Emperor Taizong's wisdom. He aimed to revive the system of civil and military rule, restore the land tax system of the Three Kings era, and recreate the golden age of the Five Emperors. He wanted farmers to keep farming, craftsmen to keep weaving, and marriages to happen on schedule. Everyone should know their place; promote brotherhood, simplicity in behavior, show empathy for the hard work of the people, and reduce corvée labor; respect the elderly, care for orphans and widows, and share joy and sorrow with the people.
Then, the emperor holds grand celebration ceremonies, plays music with bells, drums, chimes, and clappers, sets up stone tablets for sacrifices, holds ball games, watches eight rows of dances, drinks and enjoys, and accepts the solemn atmosphere of the sacrifices, receiving the blessings of the gods and singing praises of his merits. The emperor's hard work was truly impressive! He plans to wait until the Yuanfu era to leave a legacy as grand as Liangfu Mountain, even greater than Mount Tai, extending glory into the future and surpassing past emperors. This wasn't about pleasure, hunting, or showing off. It's like how a blind man misses what's right in front of him, but someone with great vision sees tiny things miles away. Our guests only saw the animals we hunted, not that we'd conquered their rulers.
The conversation was not finished yet, and a scholar immediately stood up, knelt down again and said, "Wow, you're so magnanimous! This is something we little guys cannot understand. After listening to your teachings today, it all clicked!"
During the time of Emperor Han Ai, Ding, Fu, and Dong ran the show, and those who flattered them could easily rise to high positions of power. At that time, Yang Xiong was totally engrossed in his studies, not caring at all about the affairs of the court, especially indifferent to fame and fortune.
Some people made fun of Yang Xiong's studies, saying he was all brains and no brawn, but did not hold a high position. Upon hearing this, Yang Xiong wrote an article to explain, titled "Resolving Mockery." The article was written as follows:
A guest mocked Yang Xiong, saying, "I heard that ancient scholars considered it their duty to take care of national affairs. They either didn’t become officials or, if they did, they were loyal to the emperor and respectful to their parents. They could obtain land, titles, imperial seals, salaries, wear swanky robes, and ride in fancy carriages. You are so lucky to live in a peaceful era, able to speak freely, working with a group of wise talents in the court for so long. Yet, you can’t come up with a good idea or present a strategy. You haven't shown the emperor what you're capable of, or impressed the bigwigs. Although you are eloquent and have strong debating skills, you wrote a 5,000-word "Tai Xuan," along with over a hundred thousand words of extended explanations. It covered everything from the deepest mysteries to the highest heavens. But what's the result? You only hold a minor position as just a lowly attendant. So, did your obsession with metaphysics hold you back? Why are you stuck in such a dead-end job?"
Yang Xiong replied with a smile, "Look, you're only worried about making me look sharp, but you don't realize that this may bring dishonor on my family! Back in the Zhou Dynasty, when the country was in decline, the feudal lords were warring, the country was fractured, and chaos reigned. At that time, scholars lacked a loyal lord, and the country lacked loyal subjects. A country that obtained talent prospered, while a country that lost talent declined. Those brilliant minds put their talents to use; some even led troops into battle, while others simply fled into seclusion. Therefore, Zou Yan gained wealth and status through his teachings, and although Meng Ke faced setbacks, he eventually became the teacher of emperors.
Now, the Han Dynasty stretched far and wide, from the eastern sea to the western reaches, encompassing a vast land and countless people. In the southeast, you had governors, and in the northwest, marquises held sway. They ruled with an iron fist yet cultivated the people with music and the classics. After many years, they finally established a stable political power. Heroes from all over the world responded, gathering in eight administrative regions, each considering themselves the next great minister or sage. Those who discussed state affairs with hats and tassels hanging down compared themselves to the prime minister Yi Yin; even five-foot-tall children thought they were more powerful than Yan Ying or Yi Wu. Those in power rise quickly, while those out of favor are relegated to the ditches. Today holding power as a high-ranking official, tomorrow falling from grace to become commoners; that's just how the cookie crumbles; some are up, some are down.
In the past, after the Shang Dynasty's three wise ministers left, the Shang Dynasty declined; after the Zhou Dynasty's two great wise ministers returned, the Zhou Dynasty prospered; after Wu Zixu died, the Wu Kingdom perished; Yue King Goujian could only dominate while Fan Li and Wen Zhong were alive; after Su Qin successfully lobbied the six states, Qin was pleased; after Le Yi left, Yan was terrified; Fan Sui outmaneuvered Lord Rang; Cai Ze was quiet as a mouse, but he eventually rose to prominence. So, when a country faces a crisis, it needs leaders like Xiao He, Cao Shen, Zhang Liang, Zhou Bo, Fan Kuai, and Huo Guang. Otherwise, it'll struggle to stay stable; when the country is peaceful and calm, those who only read the classics gather together and have nothing to worry about, and the country remains peaceful. In short, when things go south, the smart folks are scrambling. When things are calm, even the average Joes can relax.
In the past, those talented individuals left their previous occupations to become officials, while others became teachers, leaving behind their humble beginnings. Some laughed heartily at the city gates, unconcerned with officialdom, while others fished by the river. Some, even at the age of seventy, continued to lobby but never achieved success; others were ennobled during a casual conversation. Some drove chariots through narrow alleys, while others led the way with brooms. Therefore, these talented individuals were able to fully utilize their abilities, expressing their opinions without hesitation.
However, nowadays, county magistrates do not actively invite talent, prefects do not welcome teachers, court ministers do not receive guests, and generals do not engage in conversations. People with original ideas are met with suspicion, and those who act unconventionally are shunned. As a result, those who wish to discuss national strategies remain silent, and those who aspire to make a difference carefully conceal their abilities.
If those talented individuals from the past were placed in the present, without passing the imperial examination, without exemplary conduct, and without upright morals—only relying on speaking frankly in their memorials—even if they could clarify current affairs and point out right and wrong, at most they would only be summoned by the emperor. If things did not go well, they would be dismissed. How could they then obtain high office and riches?
I heard that all the hoopla will eventually disappear, and all the noise and excitement will eventually vanish. Look at the thunder and lightning, look at the raging fire; although they are flashy, everything calms down eventually. Those in high places always have eyes on them. Those who are greedy and grasping will eventually perish, while the quiet ones tend to last longer; those in high positions often face dangers, while those who can protect themselves can preserve themselves. So, the key is to keep your head down and your mouth shut. That’s how you truly live; finding inner peace is key. Silence is key to moral integrity. Times change, things change, but humanity remains unchanged. We will all experience different eras, and no one knows what the future holds. You're comparing a phoenix to an owl, a dragon to a gecko? That's just ridiculous! You're laughing at my quiet life, but I think you're the one who's messed up. If you don't get some help, you're in big trouble!
The guest said: "So, you're saying you can't be successful unless you study this 'mysticism' stuff? What about people like Fan Zhen and the Cai family – why did they bother?"
Yangzi said: "Fan Ju, originally a fugitive from the state of Wei, was injured and almost caught, stuffing himself into a burlap sack, mortified. As a result, he managed to persuade the King of Qin, overthrow Rang Hou, and take his place; this is called 'timing.' Cai Ze, an ordinary commoner from Shandong, was bawling his eyes out, and despite his tears, he managed to convince the Prime Minister of Qin and took his position; this is called 'the right place at the right time.' After the unification of the world, the war ended, and the capital was moved to Luoyang. Lou Jing, with his eloquence, proposed the strategy of moving the capital to Chang'an; this is called 'the right people.' The laws from the era of the Five Emperors and the rituals inherited from the Three Kings era had remained unchanged for centuries, yet Shu Sun Tong stood out among the drummers and established the ritual system of ruler and subject; this is called 'the time was right.' The laws of the Qin Dynasty were harsh, and the existing harsh penal code was long outdated; the Han Dynasty needed a new legal system, so Xiao He formulated the Han Code; this is called 'perfect timing.'
Therefore, applying Xiao He's laws to the Tang and Yu era would be ridiculous; imagine trying to impose Shu Sun Tong's rituals on the Xia and Shang dynasties – it wouldn't work; applying Lou Jing's strategies in the Cheng and Zhou era would be absurd; and using Fan Ju and Cai Ze's methods in the era of great Han ministers like Jin, Zhang, Xu, and Shi would be insane. Look at Xiao He, Cao Shen, Lord Zhang Liang's strategies, and Chen Ping's clever schemes; their contributions are as huge as Mount Tai, but if they miss the timing, they'll also fail. This shows that success depends not only on individual ability, but also on whether the timing is right. So, seize the moment – that's the key to success. Miss the moment, and you'll fail."
Lin Xiangru made his name at Zhangtai, the Four Worthies were famed recluses in the southern mountains, Gongsun Hong made a splash in front of Jinma Gate, General Huo Qubing became famous in the Qilian Mountains, Sima Xiangru ran off with Zhuo Wenjun, and Dongfang Shuo feasted at Princess Xijun's. I can't compare myself to these famous people, so I will quietly guard my "Tai Xuan."
This writer aimed to influence society through his work, so he employed lavish language and lengthy prose, leaving no stone unturned. However, when he finishes writing and looks back, the flowery language is ultimately forgotten by the reader.
Emperor Wu was obsessed with immortality. Sima Xiangru wrote "Daren Fu" for him to read, hoping to influence him, but Emperor Wu became even more determined to pursue immortals. Therefore, articles don't always change minds; this is a very obvious truth. He also wrote some pieces in the style of the jesters Chunyu Kun and You Meng, but these didn't meet the standards of proper poetry and fu, so he abandoned that style.
Later, he began to study the celestial sphere theory, dividing it into four parts and further subdividing it into eighty-one sections. Each section was then broken down into nine parts, totaling seven hundred and twenty-nine components, reflecting the complex, multi-layered system mirroring the natural order. So when you look at the "Book of Changes," it is named according to the hexagrams; when you look at the "Xuan," it is determined by the number of hexagram drawings. The beginning of "Xuan" is not hexagrams, but numbers. It calculates the yin and yang degrees of one day and one night, the beginning of the calendar, the nine-nine great cycles, in accordance with the laws of the movement of heaven and earth. Therefore, "Xuan" is divided into three directions, nine continents, twenty-seven sections, eighty-one families, two hundred and forty-three tables, and seven hundred and twenty-nine praises. It was divided into three volumes, numbered one, two, and three, and correlated with the Taichu Calendar and the Zhuanxu calendar.
He used three methods of divination, interpreted through auspicious and inauspicious omens, using various objects as metaphors, illustrating with examples from human life, drawing on the five elements for illustrative purposes, and alluding to Confucian principles of morality. The work lacks a clear title or central theme, yet adheres to the principles of the Five Classics. Its existence wouldn't be without basis in reality. Because this article is too vast, complex, and difficult to understand, he wrote eleven supplementary essays: *Shou*, *Chong*, *Cuo*, *Ce*, *Cheng*, *Ying*, *Shu*, *Wen*, *Ni*, *Tu*, and *Gao* to explain the ideology of "Xuan," breaking down its content. However, even so, the overall structure of the work remains incomplete. The sheer volume of Xuan's writings hindered its widespread dissemination, making it difficult for both readers and students to comprehend.
Critics found "Xuan" too abstruse and inaccessible to the general public, so he wrote an explanatory essay called "Jie Nan." The essay states:
Guest: I asked Yangzi, all those who write books do so to please the public; good food must suit the taste, and good music must be pleasing to the ears. Yet you write such profound and difficult things, filled with deep thoughts, guiding us through confusion, racing alone between life and death, like someone refining in a furnace, yet making it hard for others to understand. After so many years, still no one gets it. You put in so much effort, yet make it so tough for learners. Isn't that like a painter trying to depict the invisible or a musician playing soundless music? Isn't it all in vain?
Yangzi said, "Exactly! Those deep ideas and mysterious concepts are not something that just anyone can understand. In the past, those who studied the stars, mapped the land, and understood people saw the sky as vast and boundless, and the earth as deep and expansive; their work was as valuable as gold. They had no choice but to create something difficult to understand, driven by circumstances! Look, a dragon can't just fly; it needs the wind beneath its wings. It must build up power before it can take off. If the brilliance of the sun and moon does not spread far enough, it cannot illuminate everywhere; if Mount Tai is not high enough, it cannot create its own weather. Therefore, Fuxi created the *I Ching*, adding the eight trigrams, King Wen supplemented the six lines, and Confucius explained it all, revealing the secrets of the universe and establishing the fundamentals of all things. The chapters of *The Book of Songs*, like "Dian Mo" and "Ya Song," if not deep, moving, and honest, cannot praise great achievements or elucidate bright and righteous principles. Those average Joes can only remain unknown; greatness is often understated. Loudmouths are always noisy, while great principles are implicit and subtle. Subtle sounds go unheard, beauty unseen, and great words misunderstood by most. Now, those who play flashy, technical pieces may get the audience cheering, even if they don’t understand; but if they try to play classical pieces like "Xian Chi" and others, then no one will get it. So, when Zhong Ziqi died, Boya broke his zither; the stonemason stopped carving. Shi Kuang waited for a true listener, and Confucius wrote the *Spring and Autumn Annals* for wise men."
Laozi also said, "Not many really understand me. It's not my problem."
Yangzi continued, "Look, those profound things are not easily understood by just anyone. The ancients studied the heavens, the earth, and people, and their works are like treasures. They did not intentionally write in a difficult manner; that's just how it is. Just like a dragon needs to soar in the sky, it must first cultivate and elevate step by step; the light of the sun and moon must illuminate all directions, and Mount Tai must rise high to gather clouds and mist. The 'Book of Changes' by Fuxi, the annotations by King Wen and Confucius, are all so profound that one can only comprehend them through continuous learning. Good poetry must be warm, authentic, and deep in order to praise achievements and clarify principles. Nobodies just fade into the background; true delicacies are light, true music is rare, and true principles are implicit. Therefore, refined art cannot be understood by the common people. Those who play the zither, if they only pursue skills, may get a round of applause; but playing refined music, no one can understand. After Zhong Ziqi's death, Boya ceased playing the qin; when a skilled craftsman passed away, a stonemason dared not act rashly. Shi Kuang tuned the bells, and Confucius wrote the 'Spring and Autumn Annals,' all in anticipation of finding people who get it, people who understand. Laozi also said, 'A kindred spirit is hard to find, and this is not his fault.'
I have seen the various schools of thought, all battling it out, each with their own take, mostly criticizing sages and considering them to be old-fashioned and rigid. They use slick arguments to confuse worldly affairs, and although their debating skills are clever, they ultimately wreck the whole system. This kind of argument is also popular, leading many people to be misled, not even realizing their own mistakes. Just like Sima Qian's 'Records of the Grand Historian,' from the warring states period to the establishment of the Han Dynasty, he did not completely agree with the sages' views, and a lot of what he said went against the grain of traditional teachings. So, people often come to me with questions, and I'd give them the Legalist take. Later, I compiled these questions and answers into a book, consisting of thirteen volumes, following the style of the 'Analects,' and named it 'The Sayings of Law.' In *The Sayings of Law*, a lot of the entries are just titles, no actual text."
Volume One "Learning and Practice": God created mankind; at the beginning, everyone was ignorant and reckless, acting without wisdom, so they needed to be educated with reason.
Volume Two "My Sons": From the Zhou Dynasty to Confucius, they all followed the righteous path, but later there were many deviations from it, and the various schools of thought arose during this period.
Volume Three "Self-Cultivation": Everything has its fundamental reasons; one must find the root cause, and no action can go against one's own nature.
Volume Four "Seeking the Dao": The way of heaven is vast and boundless; ancient sages also had their faults. Going too far is excessive, and falling short means not reaching the goal, so one must not be dishonest.
Volume Five "Seeking the Divine": What the gods want is hard to fathom, but it governs all things in the world, and all things are related to morality, benevolence, and rites.
Volume Six "Seeking Enlightenment": Intelligent and wise people have a broad vision, but they must also be humble and cautious in order to preserve their destiny.
Volume Seven "Limited Views": If my words are like exploring the universe, praising the gods, then they are profound and extensive, far surpassing those superficial remarks.
Volume Eight "Five Hundred": The sages are intelligent and wise, unfathomable, able to know the secrets of the universe, above the common people, so their words and actions are worth following.
Volume Nine "Prophets": Governing a country and uniting the people, the most important thing is to achieve harmony, and the root of harmony lies in understanding the sentiments of the people.
Volume Ten "Rong Li": After Confucius, the rulers, generals, ministers, and famous officials of various countries had varying abilities, but they were all called sages by the people.
Volume Eleven "Yuan Qian": From after Confucius to the Han Dynasty, virtuous people like Yan Hui and Min Ziqian, wise advisors like Xiao He and Cao Shen who assisted the monarch, and various famous generals, I have evaluated and praised them.
Volume Twelve "The Gentleman": A gentleman must always maintain their integrity, continuously learn, strive to practice, and make this their guide.
Chapter 13, "Filial Piety": The highest expression of filial piety is putting parents at ease; the highest expression of putting parents at ease is bringing them inner peace; and the highest expression of inner peace is a harmonious and happy family life. It is said that the historian Ban Gu evaluated Ban Biao in the "Book of Han" in this way: Biao probably meant this in his preface. At the beginning, when Biao was in his forties, he moved from Sichuan to the capital. General Wang Yin, the commander of the imperial guard, thought he was elegant and talented, so he recruited him into his mansion as a historiographer and even recommended him to be an imperial attendant. A year later, after he submitted "Hunting and Falconry," he was promoted to an imperial officer, became an Imperial Secretary, and was on the same level as Wang Mang and Liu Xin. During the reigns of Emperor Cheng, Emperor Ai, and Emperor Ping, Wang Mang and Dong Xian both became Three Excellencies (the highest-ranking officials), with great power to influence the emperors. Despite the promotions enjoyed by those favored by Wang Mang and Dong Xian, Biao remained unpromoted throughout the reigns of three emperors.
When Wang Mang usurped the throne, those literati skilled in discussing the classics and interpreting the will of heaven relied on the so-called "divine commands" to praise and flatter, all receiving titles and honors. However, Ke Biao did not receive much reward; instead, he gradually rose to the rank of a physician due to his age and seniority. He couldn't have cared less about power and perks! In fact, he had a deep passion for studying ancient texts and was eager to delve into academia, focused on writing excellent articles to leave a lasting reputation for future generations. Inspired by the Book of Changes, he wrote "Tai Xuan"; taking the Analects as his inspiration, he authored "Fa Yan"; regarding the Cangjie chapter as the finest among historical works, he composed "Xun Zuan"; seeing the Yu Zhen as the best of all maxims, he created "Zhou Zhen"; recognizing the profundity of the Fu of "Li Sao," he sought to expand upon it; and admiring the ornate style of Sima Xiangru's ci fu (a type of ornate prose and verse), he wrote four of his own. He meticulously studied these classics, building upon them to create his own works. Single-mindedly focused on scholarship, he never pursued external fame and fortune, leading people of his time to consider him quite eccentric; only Liu Xin and Fan Quan held him in high regard, while Huan Tan believed he had reached the pinnacle of achievement.
During Wang Mang's reign, both Liu Xin and Zhen Feng were appointed as top officials. Wang Mang relied on the so-called "heavenly mandate" to declare himself emperor. After ascending to the throne, he wanted to completely negate the previous religious rituals, but Zhen Feng's son Zhen Xun and Liu Xin's son Liu Fen offered sacrifices related to those rituals. Wang Mang killed Zhen Feng and his son and sought to hold Liu Fen responsible. Liu Fen became a fugitive, and those implicated were all arrested except for him. At that time, Biao was proofreading books at Tianlu Pavilion. When the official in charge of handling cases came to arrest Biao, fearing he couldn't escape, Biao jumped from the pavilion and nearly died. Upon hearing this, Wang Mang said, "Biao has never been involved in such matters; how could he be implicated?" After investigating, it was revealed that Liu Fen had once learned to write some peculiar characters with Biao, although Biao himself was unaware. Therefore, Wang Mang ordered not to pursue further. The incident caused a stir in the capital, with people whispering, "What noble solitude! To leap from the pavilion himself! What serene detachment! To shun the Mandate of Heaven!" They even coined a couplet: "In solitude, he leapt from the tower; in serenity, he spurned the Mandate."
Yang Xiong was dismissed from his position due to illness, but was later reinstated as an official. His family was originally poor, and he particularly enjoyed drinking, so few people visited him. However, there were always some enthusiastic individuals who would bring wine and food to visit him, studying and discussing knowledge together. Marquis of Julu, Bao (Ba), often stayed at Yang Xiong's house, studying his works "Tai Xuan" and "Fa Yan." Liu Xin also once visited him, saying, "You have dedicated yourself to such arduous scholarship! Nowadays, those scholars are all thinking about personal gain, but if they can't even understand the 'Book of Changes,' how can they comprehend your 'Tai Xuan'? I am worried that future generations will cast it aside like refuse!" Yang Xiong just smiled and said nothing. He died in the fifth year of Tianfeng at the age of seventy-one. The Marquis of Julu erected a tomb for him and observed a three-year mourning period.
At that time, Chief Engineer Wang Yi and Minister of Education Yan You heard that Yang Xiong had passed away, so they asked Huan Tan, "You always praise Yang Xiong's writings. Do you think his books will be passed down to future generations?" Huan Tan replied, "His work will certainly endure, though neither of us will live to see it." People tend to undervalue what's right in front of them and overvalue things from the past. Everyone has seen Yang Xiong's official position and appearance, but they do not have much admiration for him, so they belittle his writings. Previously, Laozi wrote two works on emptiness, disregarding benevolence and righteousness, and ignoring proper rites and laws. Yet people in later generations even considered it superior to the Five Classics. From Emperor Wen of Han, Emperor Jing of Han to Sima Qian, there were such opinions. Yang Xiong's work, while profound, remained faithful to the teachings of the sages. Had he found favor with a wise ruler and discerning scholars, his achievements would surely have surpassed those of other thinkers. Some Confucian scholars criticized Yang Xiong. They argued that he, not being a sage, should not write scriptures, similar to the monarchs of Wu and Chu during the Spring and Autumn period who usurped the title of king. This was considered a grave offense, punishable by death. Forty years after his death, *Fa Yan* enjoyed widespread circulation, while *Tai Xuan* remained relatively obscure. Nevertheless, his works survived.
