《韓非子》Vol. 12

This passage from Han Feizi discusses the principles governing the relationship between rulers and ministers, divided into three main sections:

The first section emphasizes the importance of clear rewards and punishments. When a person is punished for a crime, they bear no resentment toward the ruler—because the punishment is deserved. For example, a criminal who had his foot amputated instead felt gratitude toward Ziqao (because Ziqao showed reluctance in carrying out the sentence). Similarly, when ministers are rewarded for their merits, they do not see it as the ruler's personal favor—because it is rightfully earned. Di Huang rode in a luxurious carriage with complete composure (as his achievements matched the treatment), but King Xiang of Wei failed to understand this principle, so Zhao Mao received only five carriages despite his great contributions (like a wealthy man wearing straw sandals—great merit met with meager reward). A ruler should not overstep authority in appointments, nor should ministers feign competence, as exemplified by Shaoshi Zhou (who voluntarily yielded his position to someone more capable).

The second section argues that governance should rely on systems rather than trust. Authority ensures people dare not harbor disloyalty, whereas trust alone risks betrayal. Thus, Dongguo Ya advised Duke Huan of Qi not to let Guan Zhong monopolize power (though loyal, the danger remained if he turned disloyal). Hun Xuan of Jin criticized Duke Wen (who entrusted Ji Zheng with authority based solely on his integrity—a ruler should control ministers through statecraft rather than blind faith in their loyalty). Wise rulers use rewards to encourage talent and punishments to curb wrongdoing, harnessing even flawed ministers' strengths. For instance, Zhao Jianzi employed Yang Hu (who had rebelled in Lu, but Zhao controlled him through statecraft, nearly achieving hegemony).

The third section stresses adherence to proper roles. Violating ruler-minister propriety is like King Wen of Zhou boasting about tying his own shoes (even if a ruler has teachers, ministers must remain reverent). When Duke Ai of Lu asked about the legend of Kui having one foot, Confucius explained it meant someone as temperamental as Kui was fortunate to keep even one life intact.

This passage elucidates how a ruler's improper selection of personnel leads to state disorder.

The text observes that if a ruler trusts only his close attendants (zuoyou) while ignoring counsel from truly capable scholars (shi)—as even the sage-king Wen of Zhou did—talented individuals will be lost. The case of Jisun, who met misfortune despite his constant solemnity, demonstrates how excessive formality backfires.

Several examples illustrate the consequences: When prohibited acts are encouraged while commendable deeds are forbidden, not even deities could govern effectively. When the guilty are praised and the worthy slandered, not even Emperor Yao could maintain order.

Vivid metaphors drive the point home: Building a gate but barring entry renders it useless; offering benefits while preventing access defeats the purpose—such contradictions breed chaos. Only by rejecting slander—as Duke Huan of Qi and the Wei ruler did—could rulers discern truth without resorting to bribes of gold and jade.

The story of Ximen Bao governing Ye reveals that initially currying favor with the powerful arouses suspicion, while later focusing on governance earned trust—proving how close attendants often become the state’s bane.

Final analogies underscore the absurdity: A thief’s child flaunting stolen furs or a lame man’s son boasting of his father’s robes mirrors the folly of sycophancy. Drawing circles and squares simultaneously is impossible, just as heeding attendants while seeking true talent is futile. Using bones to repel ants or fish to drive flies only attracts more—just as indulging flatterers emboldens them. Under such conditions, how could rulers avoid the predicament of Duke Huan of Qi, whose attendants demanded official posts?

This scripture reveals the delicate balance in ruler-minister relations and the art of governance through several historical parables.

The first anecdote tells of King Xuan of Qi who only worried about his horses growing thin, failing to investigate the stablemaster's theft of fodder. This illustrates how rulers who focus solely on surface appearances while neglecting root causes cannot truly resolve problems.

The second section uses the stories of five ministers to demonstrate a key principle: excessive emphasis on ministerial frugality diminishes the motivational power of rewards, while unchecked favoritism toward ministers breeds overreaching ambition. Contrasting examples include Yan Ying (the virtuous Qi chancellor who lived simply), Guan Zhong (who lived lavishly), and Sunshu Ao (who practiced extreme austerity), collectively showing governance requires the golden mean.

The third account describes how Yang Hu (a powerful Lu minister), when recommending talents to Lord Jian of Zhao, compared himself to ancient worthy ministers. But Lord Jian saw him as planting thorny trifoliate orange trees that would ultimately wound the planter. This reveals rulers must discern the true motives behind ministerial recommendations.

The fourth section emphasizes how loyal counsel is often met with suspicion when court authority weakens, and how public service dwindles when private desires prevail. Examples include Zichan (the virtuous Zheng chancellor) being reprimanded for honest remonstrance, and Liang Che (a Zhao official) being dismissed for upholding the law—both showing the difficulty of maintaining principles.

The text concludes with Confucius's story from his ministerial service in Wei: When his disciple Zigao, as prison warden, lawfully administered punishments, the punished man later saved him during peril. This demonstrates how just enforcement ultimately gains understanding. Together, these parables illuminate governance as requiring discerning wisdom and measured balance—neither excessive harshness nor unchecked indulgence.

This passage recounts several stories about recognizing kindness and unfair rewards.

The first story takes place in the State of Wei. A gatekeeper slandered Confucius before the ruler, falsely accusing him of plotting rebellion. When the Duke of Wei ordered Confucius arrested, the sage fled with his disciples. Among them, disciple Zigao was hidden by a gatekeeper named Yuewei (whose name means "limping" due to his unsteady walk from foot amputation). After the pursuers left, Zigao asked Yuewei: "I originally had your foot amputated according to the law. Now would be your chance for revenge—why did you save me instead?" Yuewei replied: "I truly committed a crime deserving amputation. But during the trial, you carefully deliberated the law trying to exonerate me, and showed visible distress after sentencing. I understood this wasn't favoritism, but your inherently benevolent nature. That's why I'm grateful."

The second story tells of Tian Zifang meeting Zhai Huang in Wei. Seeing an ornate carriage (xuanche) accompanied by cavalry, Tian initially mistook it for Marquis Wen of Wei and quickly yielded the way. Upon realizing it was Zhai Huang, he expressed surprise. Zhai explained: "I recommended Zhai Jiao who planned the Zhongshan campaign, general Yue Yang, and Li Ke who governed Zhongshan—thus the ruler rewarded me with this carriage." Tian Zifang remarked: "Considering your merits, this reward is still too modest."

The third story concerns Zhao Mao of Wei. He first persuaded Qin and Han to withdraw their troops, then convinced Qi and Chu to cease hostilities. Yet Marquis Xiang of Wei only granted him the treatment of a five-chariot general. Zhao Mao complained: "If even the virtuous Boyi were buried with only general's rites, his limbs wouldn't be fully covered. I've pacified four states' conflicts, yet the ruler gives me merely five chariots. This is like making a wealthy merchant wear straw sandals—great merit met with paltry reward."

Confucius said: "Those skilled in governance establish virtue (De), while the unskilled only breed resentment. The measuring cup ensures fair measurement, just as officials ensure impartial law—those who govern must never abandon fairness."

Shaoshi Zhou was an ancient paragon of integrity who served as a guard for Lord Xiang of Zhao. After losing an arm-wrestling match to Xu Zi of Zhongmu, he voluntarily recommended Xu to replace him. Lord Xiang asked, "Your position is coveted by many—why recommend another?" Shaoshi Zhou replied, "I serve you through physical strength. Since Xu Zi surpasses me, withholding this recommendation might incur blame for suppressing talent." (Here he feared the offense of obscuring worthy individuals)

An alternate account records: While charioteering for Lord Xiang en route to Jinyang, Shaoshi Zhou lost a strength contest to the mighty Niu Zigeng. He told his lord: "You appointed me as chariot-right for my strength. Now I’ve found a stronger man and recommend him."

When Duke Huan of Qi planned to honor Guan Zhong as "Uncle Zhong," he ordered ministers: "Supporters stand left, opponents right." Yet Dongguo Ya remained at the center gate. The Duke asked why. Dongguo Ya countered: "Can Guan Zhong’s wisdom strategize for all under heaven?" The Duke affirmed. "Does he dare execute great deeds?" Again affirmation. Dongguo Ya said: "Knowing his capabilities, you’d vest full power in him. With such talent wielding your authority over Qi—is this not perilous?" The Duke conceded, "Well argued," thereafter assigning Xi Peng to internal affairs and Guan Zhong to external matters, creating mutual checks.

During Duke Wen of Jin’s exile, Ji Zheng carried his provisions. After getting lost and starving, Ji Zheng refused to touch the food meant for his lord. Post-restoration, when conquering Yuan City, the Duke declared: "One who preserves his lord’s meal despite starvation won’t betray Yuan," appointing Ji Zheng as its governor. Minister Hun Xuan criticized: "Trusting someone merely for not eating provisions is unreasonable. Thus enlightened rulers..." (text fragmentary)

This passage contains several historical allusions and philosophical stories, which I'll explain one by one:

The story of Yang Hu: Yang Hu (a powerful minister of Lu during the Spring and Autumn period) once said, "Don't expect others not to betray you, but make yourself unbetrayable; don't expect others not to deceive you, but make yourself undeceiveable." Later when Yang Hu fled to Zhao, Lord Jian of Zhao employed him. Though ministers warned that Yang Hu excelled at usurping state power, Lord Jian responded: "Yang Hu may seek to take, but I excel at defending." Through strategic control, he prevented Yang Hu's misdeeds, ultimately strengthening Zhao to near-hegemonic status.

The "Kui's one leg"典故: When Duke Ai of Lu asked Confucius whether the legendary music official Kui (from Emperor Shun's court) truly had one leg, Confucius explained it meant Kui, though temperamental, was so trustworthy that people said "this one virtue is sufficient."

The stories of Duke Wen of Jin and King Wen of Chu illustrate wise rulership: Both monarchs tied their own shoelaces while marching. Duke Wen explained: "The superior ruler surrounds himself with ministers he reveres; the average with those he favors; the inferior with those he scorns. Though unworthy, I keep my predecessor's veteran ministers nearby and feel ashamed to command them." King Wen similarly stated: "Treat superiors as teachers, equals as friends, and only command inferiors."

Finally, the story of Ji Sun (a Lu minister): Throughout his life he respected scholars, maintaining dignified daily conduct and courtly attire even at home. (The original text is incomplete here, possibly commenting on Ji Sun's outward propriety versus actual behavior.)

Collectively, these stories illuminate principles of governance and conduct: cultivate self-mastery rather than dependence on others; employ people wisely; understand hierarchical relationships; align appearance with substance.

Sun Shi (referring to Sun Wu) temporarily relaxed his dignified demeanor due to a lapse in judgment, causing his authority to wane. As a result, his guests began treating him with disrespect, murmuring complaints among themselves, which ultimately led to the murder of Ji Sun. Hence, a noble person should refrain from excessive or extreme behavior.

Nan Gong Jingzi asked Yan Zhuoju: "Ji Sun supported Confucius's disciples, hosting dozens of them daily while dressed in court robes. Why, then, was he killed?" Yan Zhuoju replied: "In the past, King Cheng of Zhou amused himself with jesters and dwarfs but consulted with noble scholars on state affairs, thus achieving great governance. Now, Ji Sun supported Confucius's disciples, hosting dozens in court robes, yet he discussed major matters with jesters and dwarfs—hence his misfortune. The key lies not in who one associates with, but in whom one consults."

Confucius was seated in attendance with Duke Ai of Lu when the duke offered him peaches and millet. The duke invited Confucius to partake, whereupon Confucius first ate the millet and then the peach. The attendants nearby covered their mouths and laughed. Duke Ai said: "The millet isn’t for eating—it’s meant to wipe the peach." Confucius responded: "I am aware. Millet is the foremost of the five grains, the highest offering in sacrifices to past kings, while peaches are the lowest of fruits, unfit for ancestral temples. I’ve heard that noble people use the lowly to cleanse the noble, never the reverse. To use the chief of grains to wipe the least of fruits is to invert the proper order. I deemed this contrary to ritual propriety and thus dared not prioritize it over temple offerings."

Lord Jian remarked to his attendants: "The mat in my carriage is too ornate. Though a hat may be humble, it must rest upon the head; though shoes may be costly, they must tread the ground. Now, with such a lavish mat, what shoes should I wear to match? (Shoes tread upon the mat—if the mat is exquisite, the shoes must be finer still.) To chase extravagance and exhaust the upper ranks (meaning that as the mat grows finer, so must the shoes; as the shoes grow finer, so must the robes—an endless pursuit that drives those in high positions toward ever-greater luxury) is to erode the very foundation of ritual propriety."

Fei Zhong warned King Zhou of Shang: "Xi Bo Chang (King Wen of Zhou) is virtuous, beloved by the people, and followed by the nobles. He must be executed, lest he become a scourge to the Shang dynasty." King Zhou asked: "You call him a ruler of benevolence and righteousness—how can he be killed?" Fei Zhong replied: "A hat, even if tattered, belongs on the head; shoes, even if embroidered in five colors, belong beneath the feet. Yet Xi Bo Chang, though a mere vassal, practices benevolence and righteousness, drawing the people to his side."

This passage presents several illustrative stories about the relationship between rulers and ministers, and the principles of governance.

The first story takes place during King Zhou of Shang's reign. The tyrant king believed that benevolence and righteousness (Ren-Yi) were merely tools for superiors to admonish subjects. When a man named Chang persistently advocated these virtues, King Zhou—though thinking such men shouldn't be executed—ignored three remonstrations, ultimately leading to his dynasty's collapse.

The second episode features a dialogue between King Xuan of Qi and Kuang Qian, who explains three Confucian taboos: they don't play board games (because capturing the honored "general" piece violates hierarchy); they don't shoot birds (as upward-aiming arrows symbolize subordinates harming superiors); and they don't play the se zither (where thick and thin strings produce inverted volumes, representing social inversion). Confucius adds: "Better have people respect superiors than curry favor with inferiors to form factions."

The third narrative reveals how mediocre rulers of Qi and Wei, failing to personally investigate state affairs, relied solely on courtiers' words. This forced two reclusive scholars to bribe heavily for official positions.

The final account concerns Ximen Bao's governance of Ye City. Initially incorruptible and impartial, his integrity offended the ruler's favorites, costing him his seal within a year. Changing tactics, he imposed heavier taxes to please courtiers—and suddenly received royal favor. Confronting the ruler about this absurdity, Ximen Bao declared governance impossible under such conditions. Only then did Lord Wen of Wei realize his previous blindness, insisting Ximen Bao retain office and refusing to reclaim the seal.

Collectively, these stories demonstrate how rulers who trust only courtiers while remaining ignorant of realities obstruct worthy ministers and undermine governance. True enlightened rulers must personally investigate affairs, remaining unswayed by intermediaries.

In the state of Qi, the son of a dog thief and the son of an amputee (a criminal punished by foot amputation) were boasting to each other while playing. The dog thief's son said, "My father's fur coat still has a dog's tail on it" (hinting at the stolen dog-skin garment). The amputee's son replied, "My father hasn't worn pants all year" (since his amputated legs made trousers unnecessary, saving him the expense).

Zi Chuo remarked: No one can simultaneously draw a square with their left hand and a circle with their right. Using meat to drive away ants will only attract more ants; using fish to shoo away flies will only bring swarms of flies.

Duke Huan of Qi said to Guan Zhong, "There are too few official positions and too many people seeking them—I'm troubled by this." Guan Zhong replied, "Simply refuse the requests of those around you, assign salaries based on ability, and grant offices according to merit. Then no one will dare to demand positions—why worry?"

Han Xuanzi said, "I feed my horses plenty of beans, yet they grow thinner—why is that?" Zhou Shi answered, "If the grooms actually fed the horses all the fodder, they couldn’t help but grow fat. But now, though the amount is generous in name, in reality, they receive little—no wonder they’re thin. If the master doesn’t verify the truth and just sits fretting, of course the horses won’t fatten."

Duke Huan asked Guan Zhong how to appoint officials. Guan Zhong said:

• "In eloquence and integrity, I am no match for Xian Shang—make him the minister of justice.
• In ceremonial rites and hosting guests, I fall short of Xi Peng—make him the minister of foreign affairs.
• In reclaiming wasteland and increasing tax revenue, I cannot compare to Ning Wu—make him the minister of agriculture.
• In leading troops fearlessly into battle, I am inferior to Prince Chengfu—make him the minister of defense.
• In daring to remonstrate directly, I am less bold than Dongguo Ya—make him the advisor.

To govern Qi, these five men are enough. As for achieving hegemony—that is where I, Guan Zhong, come in."

When Meng Xianbo served as prime minister of Lu, wild grass grew in his hall, thorns sprouted outside his gate, his meals never exceeded two dishes, his sitting mat was never doubled, his concubines wore no silk, his stables held no grain-fed horses, and he traveled without an entourage. Upon hearing this, Shu Xiang told Miao Benhuang, who criticized, "This is using the ruler’s salary to buy public favor."

Another version says: When Meng Xianbo was promoted to high minister, Shu Xiang came to congratulate him and, seeing the horses unfed, asked, "Can you not even afford two horses and two carriages?" Xianbo replied, "I see that some people still go hungry—how could I dare to be extravagant?"

This passage illustrates fundamental principles of governance and personnel management through several historical anecdotes.

Han Feizi first recounts a story from the State of Jin: Minister Xianbo, to demonstrate frugality, refused to maintain the proper number of carriages and horses as required by ritual. While some wanted to commend his thriftiness, Miao Benhuang pointed out this actually undermined state institutions. Jin had clear regulations specifying the number of carriages for officials of different ranks—not only to maintain hierarchical order but also for military preparedness. Xianbo's excessive frugality would disrupt governance and weaken national defense.

The text then cites the examples of Guan Zhong and Sunshu Ao to demonstrate the importance of moderation in official conduct. When Guan Zhong served as prime minister of Qi, Duke Huan continually promoted him until granting him the honorific title "Zhongfu." Yet Confucius criticized him for extravagant living and excessive pomp that overstepped ministerial propriety. Conversely, Sunshu Ao of Chu practiced extreme austerity—riding in broken carriages, eating coarse food, and appearing gaunt—which made him seem too impoverished and unbecoming of a high minister.

Finally, the story of Yang Hu (a powerful minister of Lu during the Spring and Autumn period) reveals principles of talent cultivation. Yang Hu lamented that those he mentored flattered him when he was in power but turned against him when he fell from grace. Lord Jian of Zhao used a planting metaphor: cultivating citrus trees yields delicious fruit, while planting thorny brambles only brings injury—thus a ruler must carefully choose whom to nurture.

Collectively these stories demonstrate that governance must adhere to institutional norms, officials should observe moderation, and talent selection must prioritize moral character. Neither excessive frugality nor extravagance is appropriate, and cultivating talent requires discerning judgment.

Duke Ping of Jin asked Zhao Wu: "Zhongmu (present-day Zhongmu in Henan) is a crucial strategic hub connecting three states (Zhao, Qi, and Yan), much like the pivotal joints in a human body. I need to appoint a capable magistrate—who would you recommend?" Zhao Wu suggested Xing Bozi. The Duke remarked, "Isn't he your personal enemy?" Zhao Wu replied, "Private grievances should never interfere with public affairs."

The Duke then inquired, "Who would be suitable to oversee the state treasury?" Zhao Wu answered, "My son is qualified." This exemplifies the principle of "recommending outsiders without avoiding enemies, and recommending insiders without avoiding relatives." Throughout his life, Zhao Wu recommended forty-six individuals. After his death, all of them came to pay their respects, a testament to his complete lack of selfish motives.

Later, Duke Ping asked Shu Xiang, "Among my ministers, who is the most virtuous?" Shu Xiang replied, "Zhao Wu. Though he appeared frail and spoke softly, every person he recommended proved competent and contributed greatly to the state. During his tenure, he never pursued personal gain, nor did he arrange private matters on his deathbed. Truly, he deserves to be called virtuous."

Another story tells of Xie Hu recommending his personal enemy to Zhao Jianzi for the position of prime minister. The enemy, thinking their feud had ended, went to express gratitude. Xie Hu, however, drew his bow and shot at him, saying, "Recommending you was a public matter, as you were qualified; hating you is private, and I will not let personal feelings obstruct public duty."

Similarly, Xie Hu recommended Xing Bo Liu for the governorship of Shangdang. When Xing came to thank him, Xie Hu said, "My recommendation was for the public good; my grudge against you remains personal. Leave now—my resentment toward you endures."

In Zheng County, a man selling pigs was asked about the price. He replied, "It's getting dark; I don’t have time to discuss details." This parable illustrates how straightforward speech can invite trouble. Fan Wenzi was fond of speaking bluntly, and his father beat him with a cane, knowing that such candor not only endangered the speaker but could also implicate his family.

Zichan, son of Ziguo, was fiercely loyal to the ruler of Zheng. Ziguo reprimanded him: "Standing alone in loyalty to the sovereign is perilous. A wise ruler may heed you, but an unwise one will not. Either way, you offend other ministers, bringing disaster not only upon yourself but also upon your father."

These stories collectively demonstrate that a truly virtuous minister must distinguish clearly between public and private matters, recommending talent without regard to personal grudges. In conduct, one must uphold integrity while also understanding the wisdom of self-preservation.

When Liang Che first assumed his post as magistrate of Yecheng (present-day Linzhang, Hebei), his elder sister came to visit him. Arriving after the city gates had closed, she climbed over the city wall to enter. To everyone's shock, Liang Che ordered his sister's feet to be amputated as punishment. Marquis Cheng of Zhao (ruler of the State of Zhao) deemed this excessively cruel, confiscated Liang Che's official seal, and removed him from office.

Another story recounts how Guan Zhong (renowned statesman of Qi during the Spring and Autumn period), bound as a prisoner, was being transported from Lu to Qi. Starving and parched along the journey, he passed through Qiwu and begged a border official for food. The official knelt respectfully to feed him, then whispered privately, "If you reach Qi alive and regain power, how will you repay me?" Guan Zhong replied, "If what you say comes to pass and I am restored to office, I will appoint only the worthy and reward only the deserving. Why should I show you special favor?" Enraged, the official withdrew.

(These two anecdotes from Han Feizi (Vol. 12) illustrate the Legalist principle of "the law shows no partiality to the noble": Liang Che's excessive harshness toward kin cost him his position, while Guan Zhong upheld meritocracy over personal gratitude.)