I read of a story in Man in the world 人間世 of Zhuangzi today. Yan He, a wise in the State Lu, was about to tutor the eldest son of duke Ling of Wei. He consulted Qu Boyu, a minister of Wei, saying, "There is a person whose disposition is as bad as he could. If I indulge him without a better method, he will do harm to our state; while if I exhort him to proceed in a better way, he will do harm to me. his smart is enough to recognize other people's faults, but not his own. In a situation like this, what can I do?

Qu answered, "Good question! Be on guard, be cautious. Keep yourself correct. You had better appear to be in compliance with his will, and keep in harmony with him in your heart. Even you have done that; both of them still can cause danger to you. If you get on inmate terms with him too much, you will fall down and get frustrated. If you show your harmonious heart outside, he will consider that you do this for fame, which brings misfortune to you. Therefore, you can behave as what he doe and finally guide him to the unerring way.

The Cambridge History of China: Late Ch'ing, edited by John K. Fairbank is really a great book. Today I read of some materials on the Tibet problems in this book, which still might be suggestive:

Tibetans merely regarded the emperor as the secular supporter of Dalai Lama, which means, Dalai was superior that the emperor. Many Chinese people won't understand this.

As a matter of fact, Tibetans were not so hospitable to the rulers of Manchu. They were discontented with the interference from the central government.

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