There is a passage towards the end of the "Zhu shu" chapter in the Huaman zi which seems to be straightforward at first sight but turns out on closer examination to be problematical. This passage names six types of men, those who are心小,志 大, 智員, 行方, 能多 and 事鮮. This is followed by short descriptions of each type. Then comes examples of each type ending in each case with a passage in the form of 由此觀之,則聖人之……矣. Such a passage appears for the first four types but not for the last two. For the last two types, although there are concluding remarks in keeping with the way the introductory passage in deals with 能多 and 事鮮, these remarks are couched in a different form, viz., 能亦多矣，事亦鮮以. What should be noticed is that there are two further types going beyond the original six. These are 論亦 博矣 and 分亦明矣. Thus the concluding remarks in all four types show a uniformity in form, and there is no doubt that the passage from 孔子之通 to 不敢專己 forms a whole with Confucius as its topic. In this light the similarity between 能多 and 事鮮 and the opening passage is merely superficially, serving only to give the illusion and they belong together. Finally, there follows a passage about famous men of the Spring and Autumn period (including Confucius) rather than about sage kings. The last sentence concerns six pairs of opposites. It is not at all clear what this refers to. It is manifest that Gao You 高誘 was at a loss how to explain the term. Thus it would seem that the passage is a strip which has attached itself to a text to which it does not belong at a time before Gao You who lived towards the end of the Eastern Han produced his commentary. That is as far as we can go in our textual speculation.