Three different works (qq.v.) are collected under this general title: (1) Mumin 牧民 zhonggao, 2 j., with pref. by Gong Shitai (1355); (2) (Jingjin) Fengxian (經進) 風憲 zhonggao, with pref. by Lin Quansheng (1355); (3) Miaotang 廟堂 zhonggao, with pref. by Jin Hao (1390). They were written while the author was in turn a magistrate, a censor, and a member of the Grand Secretariat (參議中書). In some eds. the last two have a note indicating that they were presented to the throne by the author’s son, Zhang Yin 引, in 1341. While Mumin is organized like other standard practical handbooks for magistrates, Fengxian is a series of ten essays on the duties of a censor, and Miaotang offers general reflections on central government. Apparently the three works were not published together under the same title until the early-Ming ed. realized by Guangxi surveillance commissioner Huang Shihong (Huang Yi). There are several problems, however. According to Chen Lian’s pref., Huang titled his publication Weizheng zhonggao, whereas according to Zhang Shi’e’s pref. and Li Wenxian’s postf. it was Sanshi zhonggao; Huang himself does not specify in his postf. which title he gave to the set. Another problem is that all posterior eds. featuring Chen Lian’s pref. date it to 1389 instead of 1394. The Siku editors were apparently the first to do so (the date HW 27/2/望日 is changed to HW 22/2/22); they likewise date this Huang Shihong ed. to 1389, which contradicts all the prefs. and postfs. in what appears to be the original Ming ed. (only Chen Lian’s pref. features in the Siku ed.), and claim that the title Sanshi zhonggao—which they prefer because it had become usual, though they think it is less appropriate—only appeared on a 1431 new ed. by Henan fu prefect Li Ji 李驥. Kurata’s presentation (see below) claims, for no clear reason, that the three works were published together for the first time in 1389 under the general title Weizheng sanbu shu 為政三部書. In his note to the Bixian zhai facsimile ed., Yin Jiyuan states that the title Weizheng zhonggao, which appears in Chen Lian’s pref., is to be preferred to Sanshi. All the late-Qing commentators (Chen Kun and the Gus) insist that the values and ideas put forth by Zhang Yanghao still retain their topicality. It may be noted that for Gu Shenxing, in particular, they would be of decisive importance for the success of early twentieth-century constitutional reform.