《韓非子》Vol. 7

After defeating the tyrant Jie of Xia, King Tang of Shang worried that people might accuse him of coveting the throne, so he offered the empire to the recluse Wu Guang. Fearing Wu Guang might actually accept, he sent someone to dissuade him: "King Tang killed his sovereign and wants to shift the blame to you by offering you the throne." Upon hearing this, Wu Guang drowned himself in a river.

King Wu of Qin allowed his minister Gan Mao to choose between the positions of Chief Archer and Envoy. The strategist Meng Mao advised: "You should choose Chief Archer. Your true expertise lies in diplomacy—even as Chief Archer, the king will still send you on missions. Holding the seal of Chief Archer while performing an envoy's duties means you'll effectively hold both positions."

Zi Yu introduced Confucius to the Song prime minister. After Confucius left, Zi Yu asked the minister's opinion. The minister replied: "Having met Confucius, you now seem as insignificant as a flea or louse to me. I shall recommend him to our ruler." Fearing Confucius might gain favor, Zi Yu warned: "After meeting Confucius, our ruler will view you the same way." The minister consequently abandoned his recommendation.

At the Ju-li alliance meeting, King Hui of Wei sought to restore the Zhou emperor's authority. Minister Peng Xi warned the Zheng ruler: "Don't heed Wei. Major states detest imperial oversight—only minor states need the emperor's support. If you join the major states' opposition, how could Wei possibly help minor states restore Zhou authority?"

When Jin attacked Xing, Duke Huan of Qi prepared to intervene. Bao Shuya advised: "Too soon. Xing isn't yet desperate, nor is Jin exhausted. Wait until Jin weakens—you'll gain both the reputation for rescuing the distressed and the benefit of weakening Jin. Saving Xing at the brink of collapse brings fame and advantage." The duke accordingly delayed.

Captured while fleeing, Wu Zixu told the border guard: "The king wants me for my precious pearl—now lost. If you detain me, I'll accuse you of stealing it." The terrified guard immediately released him.

After instigating rebellion in Qi, Qing Feng planned to flee to Yue. His clansmen asked: "Jin is nearer—why not go there?" Qing Feng replied: "Yue's distance ensures safety." They countered: "Reform yourself, and Jin offers refuge; remain unrepentant, and even distant Yue won't save you."

When Zhi Bo demanded territory from Lord Xuan of Wei and was refused, adviser Ren Zhang inquired why. Lord Xuan said: "Groundless demands deserve refusal." Ren Zhang argued: "Precisely because his demand is unreasonable, you should comply. This will fuel his arrogance until it destroys him."

This passage comes from Han Feizi, recounting several historical stories about diplomatic strategies.

The first story tells of Zhi Bo demanding territory. When a neighboring state makes territorial demands, other states naturally feel threatened. If these demands are met, Zhi Bo would grow arrogant and underestimate his enemies, while neighboring states would unite out of fear. Using a united army against an overconfident ruler, Zhi Bo's reign would not last long. Quoting the Book of Zhou, it says: "To defeat an enemy, first assist him; to take something, first give it." It was better to grant Zhi Bo land to fuel his arrogance, then unite with other states against him. Later, Zhi Bo indeed brought about his own downfall through insatiable greed.

The second story describes how Duke Kang of Qin spent three years building a high tower, while Chu prepared to attack Qi. Ren Wang warned that large-scale construction projects invite military disasters and advised strengthening defenses on the eastern border. As a result, Chu abandoned its invasion plans.

The third story recounts Qi's attack on Song, which sent Zang Sunzi to seek help from Chu. Though Chu readily agreed on the surface, Zang Sunzi remained deeply troubled. He saw through Chu's plan to let Song exhaust Qi through prolonged resistance. In the end, Chu's promised reinforcements never arrived, and Song lost five cities.

The fourth story involves Wei seeking passage through Zhao to attack Zhongshan. Zhao Ke advised granting the request, reasoning that if Wei failed to conquer Zhongshan, its power would weaken, elevating Zhao's relative position. If Wei succeeded, it would struggle to maintain control over Zhongshan across Zhao's territory—ultimately benefiting Zhao.

The passage concludes with Tian Chengzi fleeing Qi for Yan, protected by his strategist Chi Yizi Pi. These stories all demonstrate profound foresight in political strategy.

These stories from Han Feizi contain profound wisdom for navigating life.

The first tale tells of snakes migrating from a dried-up marsh. The small snake said to the large one: "If you lead and I follow, people will think we're ordinary snakes and kill you. Instead, let me ride on your back while we hold each other's tails—they'll surely take us for divine beings." Crossing the road in this manner, pedestrians exclaimed, "Behold the serpent deities!" and made way. This parable illustrates how the weak can leverage the powerful for protection.

Next is the story of a traveler from Wen who came to Zhou. When guards asked if he was a visitor (since Zhou barred outsiders), he claimed to be a local. Questioned about neighborhood details he couldn't answer, he was detained. The ruler demanded: "You're clearly not from Zhou—why deny being a visitor?" Quoting the Book of Songs—"Under heaven's canopy, no land is not the king's; within the realm's borders, none are not his subjects"—he reasoned: "As the Son of Heaven's subject, how can I be called a visitor?" The ruler freed him, showing how classical learning can resolve dilemmas.

When King Xuan of Han considered appointing both Gongzhong and Gongshu to high office, advisor Jiu Liu protested with historical precedents: Jin's six ministers divided the state; Duke Jian of Qi's dual appointments led to his murder; Wei's simultaneous use of Xishou and Zhang Yi cost them the western territories. This demonstrates how favoring rival factions invites division and ruin.

Final vignettes offer practical wisdom: Shao Ji Mei, having lost his fur coat while drunk, reminded Duke Song that the tyrant Jie lost his kingdom to drunkenness, and the Kanggao warns against habitual drinking that ruins rulers and kills commoners. During Duke Huan of Qi's campaign against Guzhu, Guan Zhong and Xi Peng got lost returning in winter—until following an old horse's instincts led them home. Waterless in mountains, Xi Peng observed ants' seasonal dwelling patterns: their inch-high mounds mark water seven feet below. These show how ancestral knowledge and nature's small signs hold great truths.

Here are several allegorical tales from the "Han Feizi" presented in vernacular interpretation:

The first story tells how even wise men like Guan Zhong and Xi Peng, when lost, would learn navigation methods from old horses and ants. Yet people today refuse to use their untrained minds to study the wisdom of sages—isn't this utterly absurd?

In the second tale, someone presented the King of Chu with an elixir of immortality. When the gatekeeper carried the medicine into the palace, a guard snatched and consumed it. The enraged king ordered the guard's execution, but the guard argued: "I asked the gatekeeper if it was edible before eating it. If this were truly an immortality drug, my execution would prove it fake." Convinced by this logic, the king spared him.

The third story recounts how Tian Si offended the ruler of Zou. Hui Shi intervened, arguing: "Just as you wouldn't execute someone born blind, Tian Si's deceitfulness stems from his inherent nature like blindness." The Zou ruler consequently pardoned Tian Si.

The fourth story employs a metaphor: When Duke Mu of Lu sent his sons to serve in the courts of Jin and Chu, the advisor Li Ju protested this was like fetching water from distant oceans to extinguish a fire—by the time water arrived, everything would be ashes. Though Jin and Chu were powerful, their distance made them inferior to cultivating relations with neighboring Qi.

The fifth narrative describes the discord between Yan Sui and the ruler of Zhou. Feng Ju suggested assassinating Han Gui while framing Yan Sui, making the Zhou ruler believe Yan Sui was responsible.

The final story tells of Prime Minister Zhang Qian of Han during his fatal illness. Gongcheng Wuzheng visited bearing gifts. A month later when Zhang Qian asked about succession, Gongcheng Wuzheng recommended the more popular Prince Shiwo, yet Zhang Qian ultimately appointed Gongcheng Wuzheng as his successor.

These stories collectively embody Han Feizi's political philosophy combining "law (法), statecraft (术), and power (势)," using allegory to illuminate the ruler's art of controlling ministers. The narratives demonstrate how wisdom may be found in humble creatures, how paradoxical reasoning can overturn judgments, and why proximate alliances outweigh distant powers—all serving the central thesis of strategic governance.

These historical anecdotes illustrate profound truths about human nature and statecraft:

The first story tells of General Yue Yang of Wei, who besieged the Zhongshan state. The Zhongshan ruler cooked Yue Yang's son into soup and sent it to him. Sitting in his military tent, Yue Yang consumed the gruesome offering. Marquis Wen of Wei remarked to his minister Du Shizan: "Yue Yang shows such loyalty that he would even eat his own son for me." But Du Shizan countered: "If a man can eat his own son, who wouldn't he dare to eat?" After Yue Yang conquered Zhongshan, the Marquis rewarded his merits but grew suspicious of his character.

The second account describes how Meng Sun, a Lu state official, captured a fawn during a hunt and ordered his retainer Qin Xiba to transport it home. Along the way, the distraught mother deer followed mournfully until Qin Xiba, moved by compassion, released the fawn. An enraged Meng Sun initially dismissed him, but three months later reinstated Qin Xiba as his son's tutor, reasoning: "One who couldn't bear to harm a fawn would never harm my child." Thus cunning proves inferior to simple honesty.

The third episode involves the ruler of Wey, who harbored hatred for the Wu king. A swordsman named Zeng Congzi proposed assassinating the Wu king under pretense of appraising his swords. The Wey ruler discerned Zeng acted for profit rather than principle, fearing he might switch allegiances if bribed, and expelled him.

The fourth narrative recounts how when King Zhou of Shang first used ivory chopsticks, his wise minister Ji Zi trembled with foreboding. He recognized ivory chopsticks would demand rhinoceros-horn cups, which would crave rare delicacies, then luxurious garments and palaces - an insatiable spiral of desire. The sage perceives calamity's seeds in trivial beginnings.

The final two examples: When the Duke of Zhou planned to attack Shanggai, Xin Gongjia advised first subduing smaller neighboring states to intimidate Shanggai. And when the drunken King Zhou lost track of days, asking his court who remained ignorant, Ji Zi realized: "When a ruler makes his whole realm forget time, the state stands in peril," and feigned intoxication to avoid disaster.

These stories collectively demonstrate: observing details reveals coming trends; excessive pleasure-seeking invites misfortune; and true wisdom lies not in cunning but in sincerity.

This passage from Han Feizi conveys wisdom about human conduct through several illustrative stories. The first tells of a Lu State couple—the husband skilled at weaving straw sandals, the wife adept at weaving white silk—who planned to move to Yue. Someone warned them: "You'll surely face poverty, for Yue people walk barefoot without shoes and wear their hair loose without caps—your skills would be useless there." This demonstrates how taking specialized talents to places that don’t need them inevitably leads to hardship.

The second story recounts how Chen Zhen enjoyed favor in Wei State until Hui Zi cautioned him: "A poplar tree can survive planted sideways, upside down, or even broken—but if ten people plant it and one uproots it, it won’t live. Though you excel at establishing yourself before the ruler, many seek to remove you. Your position is precarious."

In the third anecdote, Wu Qi served as an official in Lu when the Ji Sun clan assassinated the ruler. Someone drew an analogy with corpse decay: "Fresh death bleeds; dried blood shrivels; shriveled flesh turns to ash; ash returns to earth. Ji Sun has just begun 'bleeding'—the consequences are unpredictable." Hearing this, Wu Qi immediately left Lu.

The fourth tale describes how Xi Simi, visiting Tian Chengzi, noticed his own trees blocked Tian’s view. He prepared to cut them down but suddenly stopped. His steward asked why, and Xi Simi replied: "Knowing others’ hidden thoughts invites disaster. Tian plans great deeds—if I reveal I’ve discerned his intentions, I’m endangered. Not cutting trees is harmless; knowing what others wish concealed is the true crime."

Two final vignettes: Yang Zhu, lodging in Song, saw an innkeeper favor an ugly concubine over a beautiful one. The host explained: "The beauty flaunts her looks—I see no beauty; the ugly one owns her plainness—I see no ugliness." Yang Zhu thus taught disciples: "Do good without self-righteousness, and you’ll be welcomed everywhere." A Wei man marrying off his daughter advised: "Hoard private savings—divorce is common; lasting unions are rare luck."

These stories collectively illustrate the art of assessing circumstances, concealing one’s edge, and avoiding presumption—timeless lessons in navigating human affairs.

Han Feizi's text reveals profound truths about human nature and governance through a series of parables and analogies.

The first tale tells of a household where a son was banished by his mother for hoarding personal wealth, only to return her dowry with interest. Rather than reflecting on his parenting failures, the father gloated over the increased riches. Han Feizi observes that many officials behave similarly—prioritizing profit over principle.

Next comes the story of Lu Dan, who failed three times to persuade the ruler of Zhongshan before resorting to bribing courtiers. When the ruler later hosted him at a banquet, Lu Dan fled immediately, explaining: "Favor gained through others' praise can just as easily turn to condemnation through slander." Sure enough, he was accused of being a Zhao spy upon crossing the border. This illustrates the peril of relying on connections for status.

A comparative section follows: Tian Boding and Lord Bai both attracted talent, yet one saved his state while the other ruined it; Gongsun You became a virtuous minister by self-amputating his toe, whereas Jian Diao turned traitor after self-castration. Like two men both running eastward for different reasons, Han Feizi stresses that superficially similar actions may have opposite motivations and consequences.

The "two-headed worm" metaphor shows how mouths on one body biting each other lead to mutual destruction—mirroring courtiers whose power struggles topple states. Whitewashing walls and cleaning vessels symbolize the need for constant self-correction.

Three final vignettes: Duke Huan of Qi detected rebellion in Prince Jiu's "smile that didn't reach his eyes" through an envoy; Gongsun Hong cut his hair to serve the King of Yue, prompting his brother Gongsun Xi to disown him and die in battle; when someone sought to flee a vicious neighbor, others advised that "evil reaps its own retribution."

Collectively, these stories demonstrate: discern essence beyond appearances, as identical acts may conceal opposing intents; dependence on others in power games invites danger; unaddressed faults breed catastrophe. Han Feizi thus warns rulers to cultivate penetrating insight.

(Note: While translating this Legalist text, I've maintained consistency with Daoist terminology where applicable—e.g., 道 as "principle" rather than "Dao" here—while preserving Han Feizi's razor-sharp political analysis through natural English phrasing. The translation mirrors the original's layered storytelling and abrupt, warning-laden conclusions.)

This passage recounts several historical anecdotes that reveal profound truths about human conduct and worldly wisdom.

When Confucius evaluated his disciple Zixi (a minister of Chu), he noted that while Zixi appeared upright outwardly, his heart was filled with selfish desires. Later, Zixi indeed met his demise during the "Rebellion of Duke Bai," confirming that those who "act with surface integrity but harbor twisted desires" ultimately cannot escape calamity.

During his exile, Jin minister Zhonghang Wenzi passed through a county town. His attendants suggested resting there since the local magistrate (sefu) was an old friend. But recalling how this man had previously curried favor by gifting him prized zithers and jade pendants, Wenzi concluded the man would betray him to ingratiate himself with the new regime. He departed immediately. Sure enough, the magistrate soon intercepted two of Wenzi's following carriages to present them to the new ruler.

The strategist Zhou Zao instructed Gong Ta on how to persuade the King of Qi: instead of directly requesting Qi's support for his activities in Wei, he should demonstrate his ability to influence Wei's decisions—only then would Qi value him. This illustrates the diplomatic wisdom of "giving before taking."

The statesman Bai Gui advised the prime minister of Song: with the young ruler on the throne, rather than competing for fame and profit, he should propose inviting neighboring states to congratulate the new king's filial virtue. This would secure his position while earning the ruler's respect—a political strategy of "advancing by retreating."

The story of Guan Zhong and Bao Shuya is most exemplary. Foreseeing Qi's turmoil, they respectively supported princes Jiu and Xiaobai (later Duke Huan). When Guan Zhong was imprisoned by Lu, it was Bao Shuya who recommended him as chancellor. This validates the proverb: "Though the shaman Xian excels at prayers, he cannot save himself; though the divine physician can heal others, he cannot cure himself"—showing even sages like Guan Zhong need others' support.

Collectively, these stories demonstrate: integrity requires inner-outward alignment; discerning character means seeing beyond appearances; worldly success demands adaptability; and great achievements require mutual support. These timeless wisdoms remain worthy of our contemplation today.

This passage recounts several ancient stratagem stories that demonstrate the wisdom of observing minute details to foresee significant developments:

The first story tells of Ju Weijuerong, an envoy from Wu, who displayed remarkable wit when threatened by Chu forces. As the Chu army captured him intending to sacrifice him for drum consecration, they asked if he had divined the omens. He replied the divination showed great fortune, explaining that if Chu killed him, Wu would heighten vigilance and strengthen defenses; if spared, it would reveal Chu's complacency. He added that divination served the state, not individuals, and sacrificing one envoy to preserve the nation was undoubtedly auspicious. The Chu army, convinced by his reasoning, spared his life.

The second episode involves Zhi Bo's plot against the state of Chouyou. Blocked by impassable roads, Zhi Bo cast a giant bell as a gift for Chouyou's ruler. Delighted, the ruler ordered road construction to receive it, despite minister Chi Zhangmanzhi's warning that this was a classic tactic of strong states against weak ones—once roads were built, invasion would follow. Ignoring the advice, Chouyou fell within seven months.

In the third account, after defeating Wu, Yue sought Chu's military aid to attack Jin. Chu minister Zuo Shi Yixiang discerned Yue's apparent strength masked internal weakness and advised the king to seize this opportunity. When the enraged Yue king planned retaliation, minister Wen Zhong suggested territorial concessions instead—Yue ultimately ceded five hundred li of land to Chu.

The final narrative describes Chu's campaign against Chen with Wu's intervention. With armies camped thirty li apart during ten rainy days, Zuo Shi Yixiang predicted Wu would attack post-rainfall and advised preemptive deployment. Indeed, when Wu scouts found Chu forces prepared, they withdrew.

These stories collectively illustrate how ancient strategists made accurate judgments by observing subtle signs and analyzing situations, embodying the Daoist wisdom of "discerning the great from the small." The narratives particularly resonate with Daoist concepts of strategic Wuwei (non-action) and the dynamic interplay of Yin-Yang forces in statecraft.

This passage from Han Feizi records several historical anecdotes and strategic cases, which I'll explain section by section:

A general advised that they must eliminate certain treacherous elements and launch an attack after marching thirty li, guaranteeing victory over the enemy. The commander followed this counsel and indeed routed the Wu forces decisively.

When the states of Han and Zhao were locked in conflict, Han sought military aid from Wei to attack Zhao. Marquis Wen of Wei replied: "Zhao and I share brotherly bonds—this request I cannot grant." Later when Zhao similarly requested troops against Han, the Marquis refused with identical reasoning. Both states, failing to secure assistance and departing in anger, eventually realized Marquis Wen had been skillfully sowing discord between them. Subsequently, both came to pay homage to Wei.

During Qi's invasion of Lu, the former demanded the famous "Slanderer's Tripod." Lu sent a replica, but Qi officials declared it counterfeit. When Lu insisted on its authenticity, Qi demanded verification by Yue Zheng Zichun (Lu's paragon of integrity). Summoned by the Lu ruler, Zichun asked: "Why not send the genuine artifact?" The ruler confessed: "I couldn't bear to part with it." Zichun replied: "Just as I cannot bear to compromise my credibility."

Before Han Jiu's succession to the Han throne was settled, his younger brother resided in Zhou. While Zhou contemplated installing the brother, they feared Han Jiu might ultimately prevail. Minister Qi Wuhui advised: "Dispatch a hundred chariots to escort him home. Should Han Jiu succeed, claim we came to congratulate; should he fail, declare we came to punish the usurper."

When Lord Jingguo (Tian Ying) planned to fortify Xue, retainers protested incessantly. He ordered his gatekeeper: "Admit no more admonishers." A Qi native requested audience, vowing: "Three words only—exceed that, boil me alive." Entering briskly, he uttered "Giant sea fish," then turned to leave. Pressed by the lord, he explained: "Know you not the leviathan that nets cannot trap nor arrows pierce? Yet stranded, even ants devour it. Qi is your ocean—why fortify Xue when possessing Qi? Lose Qi, and even Xue reaching heaven would prove worthless." The lord abandoned his fortification plans.

The younger brother of the Chu king was detained in Qin. A palace archer proposed: "With a hundred gold pieces, I can secure his release." Delivering the sum to Jin's Shu Xiang, he said: "The Chu king's brother is Qin's captive—devise his rescue with this gold." Shu Xiang accepted and advised Duke Ping of Jin: "Now we may attack Huqiu." Asked for justification, he began: "Qin detains Chu's royal brother, signaling their deteriorated relations..."

The State of Chu (Jing) would certainly not dare prevent us from building a fortress at Huqiu. If they attempt to stop us, we shall say: "Release the younger brother of the Chu king, and we will abandon the construction." Should Chu comply, we gain their gratitude; if they refuse, it exposes their malicious intent, making them even less likely to interfere." The Duke of Jin approved this strategy. After constructing the fortress at Huqiu, he addressed the Duke of Qin: "Assist us in securing the release of the Chu king's brother, and we shall dismantle the fortress." Qin successfully mediated the matter, greatly pleasing the Chu king, who presented Jin with a hundred yi of gold as tribute.

When King Helü of Wu attacked Ying, the Chu capital, and achieved three consecutive victories, he asked Wu Zixu: "Should we withdraw our troops now?" Wu Zixu replied: "If one merely submerges a drowning man's head momentarily, he will not perish—the sustained pressure must be maintained. We should seize this opportunity to sink them completely."

In Zheng, a young man preparing to assume official post warned his family: "Repair the crumbling wall, lest it invite thieves." His neighbors offered the same advice. When the family neglected the repairs and were indeed robbed, they praised their son's foresight while suspecting the advising neighbors of being the thieves themselves.

(Note: These three anecdotes illustrate Legalist principles from Han Feizi: the first demonstrates strategic leverage in diplomacy; the second metaphorically advocates total annihilation of enemies; the third satirizes how people often mistake sincere warnings for malice, revealing inherent human flaws.)