《淮南鴻烈解》Vol. 26

Huainan Honglie Jie, Volume 25 (Pi 2), “Treatise on Human Affairs”

Recorded and presented by Xu Shen, Senior Libationer to the Grand Commandant

“Treatise on Human Affairs”

This chapter discusses auspicious and inauspicious signs in human affairs, the first indications of gain and loss, and the keys to survival and ruin.

Quietude, calm, and an untroubled mind are part of human nature. Proper bearing, standards, rules, and measure are the principles for conducting affairs. Understand human nature, and you can cultivate yourself without becoming restless. Understand the principles of action, and you can act without losing your way.

From a single point, change unfolds without limit; it extends through the farthest reaches in all eight directions, yet is governed by one unifying thread. This is called the mind. To see the root and know the outcome, observe a finger and understand where it points, hold to the One while responding to the myriad changes, and grasp the essentials while managing every detail—this is called method. To settle one’s abode by wisdom, conduct affairs by wisdom, uphold one’s commitments by wisdom, and guide one’s actions by wisdom—this is called the Dao. Put the Dao first, and nothing obstructs it; place it last, and nothing falls out of order. Take it into the heart, and it remains open; spread it throughout the world, and nothing is overlooked.

Thus, when people honor one’s virtue and praise oneself, this is the mind’s power; when they scorn and slander oneself, this too is the mind’s failing. Words spoken from the mouth cannot be stopped at another person; actions begun nearby cannot be barred from reaching far away. Affairs are difficult to accomplish and easy to ruin; a reputation is hard to establish and easy to destroy. A great embankment stretching a thousand li can leak because of a burrow made by small ants; a towering house a hundred ren high can be consumed by a fire from a crack in the chimney. (“Chimney” refers to the flue of a stove.)

Yao cautioned: “Be vigilant and fearful; let each day be more circumspect than the last.” People do not stumble on mountains, but they often fall over tiny insects or small hollows. (“Fall” means to stumble; “insect” refers to ants.) People therefore often dismiss minor harms and neglect small matters, and so they come to regret much. To worry only once disaster has struck is like seeking a good doctor after an illness has become grave: even skilled physicians such as Bian Que and Yu Fu, the famed doctor of the time of the Yellow Emperor, could not bring the dead back to life.

People often bring disaster upon themselves, while blessings are often of their own making. Disaster and blessing emerge from the same source; benefit and harm are neighbors. Without sage-like insight, it is difficult to tell them apart. In all their undertakings, people first rely on their intelligence to plan and assess the circumstances—“assess” means to consult and weigh the relative merits—before daring to settle on a course. Whether the outcome is benefit or harm marks the divide between the foolish and the wise. To understand the natural patterns is called wisdom; yet one who knows the keys to survival and ruin, the gateways to disaster and blessing, and still becomes entangled in difficulty whenever putting that knowledge to use cannot…

(The final sentence is connected to the following passage in some transmitted versions. Its general meaning is: one who regards merely following nature as wisdom, but fails to discern the mechanisms of disaster and blessing, instead brings hardship upon oneself.)

The explanatory notes in the text, such as “chimney,” “stumbling,” and “Yu Fu,” have been incorporated into parentheses in the main text for ease of reading.

This passage from the Huainan Honglie Jie discusses fortune and misfortune, action and stillness, and “loss that brings gain” and “gain that brings loss.” Here is its meaning in plain language:

Everything should be planned in advance. People must know what should be done and what the right path is before they can carry things through; then no path in the world is impassable. Thus, thought is the gateway to fortune and misfortune, while action and stillness are the hinge of benefit and harm. Changes of every kind, and the order or disorder of a state, should be addressed only when the time is ripe. Success comes from avoiding rash action in dangerous circumstances. We must therefore be careful.

The world has three great dangers: having little De (Virtue/Power) but receiving much favor; having little ability but holding high office; and enjoying generous rewards without having achieved great merit.

Thus, something may seem to bring loss but in fact bring gain, or seem to bring gain but in fact bring loss. How can this be?

Loss that brings gain: Sun Shuao

Long ago, after King Zhuang of Chu defeated Jin near Heyong, around the area of Bi, he returned home and was going to reward Sun Shuao with a fief. Sun Shuao accepted without demurring. Later, when he fell gravely ill and was near death from a large ulcer, he told his son, “After I die, the king will surely grant you a fief. You must refuse the fertile, prosperous lands and ask only for Qin Qiu, among the sand and stones.”

Qin Qiu had a poor reputation. People in Jing considered it taboo because of their concern with spirits, while people in Yue regarded it as inauspicious. No one wanted it. After Sun Shuao died, the King of Chu did indeed offer his son fertile land. His son declined and asked only for Qin Qiu.

By Chu custom, the descendants of meritorious officials often lost their titles and stipends by the second generation. Sun Shuao’s family alone escaped this fate and kept its standing. This is what is meant by giving something up and thereby preserving it.

Gain that brings loss: Duke Li of Jin

What does “gain that brings loss” mean? In the past, Duke Li of Jin campaigned against Chu in the south, Qi in the east, Qin in the west, and Yan in the north. His armies ranged across the realm, with almost no one able to resist them; his power cowed the four quarters, and almost no one dared defy him. The feudal lords then met at Jialing. But he grew boastful and arrogant, lived extravagantly, and treated the people cruelly. At home, he had no loyal ministers to assist him; abroad, he had no support from the other lords. He also killed senior ministers and drew close to flatterers who merely told him what he wanted to hear.

The following year, while out hunting, he was seized and imprisoned by the Jiangli clan, Luan Shu, Zhongxing Yan, and others. The feudal lords did not come to his aid, and the people did not mourn him. Three months later, he died.

He had won battles, seized territory, and spread his reputation—things that seemed like good fortune for the realm. Yet his arrogance and cruelty meant that gaining power cost him his life. This is what is meant by apparent gain that is actually loss.

Victory, conquest, extensive territory, and an honored reputation are all good things. But if they lead to carelessness, a failure to discern fortune from misfortune or action from stillness, or neglect of the “three dangers,” gain can turn into loss. Therefore, sages who govern states and exemplary people who cultivate themselves plan before acting, put what is right first, and proceed with utmost care.

This is what people hope for, yet in the end they die and their state is destroyed. This is what is meant by “gain that brings loss”: an apparent benefit that in fact causes harm.

Sun Shuao, a distinguished minister of Chu, asked to be enfeoffed in a barren, stony place called Qinqiu. His family kept the fief for generations, and no one took it from them. Duke Li of Jin once gathered the feudal lords at Jialing; as a result, he was killed by the powerful Jiang Li clan, who had assassinated him. Most people know only to pursue profit and avoid harm. Only the sage understands that harm can turn into benefit, and benefit into harm.

When trees are felled twice, their roots are bound to suffer damage. Families that grow wealthy by robbing tombs, or receive rewards without earning them, are bound to meet disaster. This means that great gain can instead become a source of harm. Zhang Wu, a minister of Zhibo, urged him to seize the lands of Han and Wei. Zhibo was later captured and killed at Jinyang, defeated by Zhao Xiangzi. Shen Shushi, a senior official of Chu, advised King Zhuang, after conquering Chen, to restore the state and enfeoff a descendant of the Chen ruling house. As a result, Chu became hegemon over the realm. When Confucius read the “Decrease and Increase” section of the Book of Changes, he could not help sighing and remarking, “The way of decrease and increase must surely be a great concern for rulers governing their states.”

Sometimes an effort to gain benefit is precisely what invites harm; sometimes an effort to cause harm instead brings benefit. Benefit and harm transform into one another, and disaster and good fortune open the way for one another. We must examine this carefully.

Yang Hu, a retainer of the Ji family, which held power in Lu, rebelled there. The ruler of Lu ordered the city gates shut and a search made for him: anyone who caught him would receive a lavish reward, while anyone who let him escape would face severe punishment. After the gates had been surrounded three times, Yang Hu was about to raise his sword when a gatekeeper stopped him, saying, “The realm is vast; they cannot search it all for you. I’ll let you out.” Yang Hu broke through, brandishing his sword and carrying his spear as he fled, and the gatekeeper let him leave the city. But Yang Hu turned back and struck the man who had helped him with his spear, tearing at his sleeve and injuring his armpit. The wounded man complained, “I meant you no harm. I risked my life and punishment for your sake, yet you turned around and hurt me. You deserve the trouble you’re in.”

When the ruler of Lu heard that Yang Hu had escaped, he flew into a rage. He asked which gate Yang Hu had used and ordered officials to arrest the gatekeeper: anyone Yang Hu had injured would receive a great reward, while anyone he had left unharmed would face severe punishment. This is what is meant by “an attempt to cause harm that instead brings benefit.” What, then, does “benefiting someone in a way that harms them” mean? The next section should provide a corresponding example. The point here is that ordinary people see only benefit or harm, while the sage understands that they arise from and transform into each other. In governing a state and conducting oneself in the world, one must think carefully about how decrease and increase can be reversed.

Huainanzi Vernacular Commentary

Meaning to help, yet ending up harming

Duke Gong of Chu fought the state of Jin at Yanling. In the thick of battle, a Jin archer shot Duke Gong in the eye, and he withdrew his wounded body to the camp to rest. Sima Zifan, the Chu commander, grew thirsty and asked for water. Jianyang Gu, a young attendant, offered him wine instead. Zifan was fond of drink, and once he started he could not stop, and eventually he fell into a drunken sleep.

Duke Gong wanted to resume the fight and sent for Sima Zifan. Zifan claimed that he had a pain in his heart and could not answer the summons. The duke rode in his carriage to see him in person. As soon as he entered the tent, he smelled the reek of wine and flew into a rage. "Today I was wounded in battle myself, and I depended on the Commander. But the Commander behaves like this! He is ruining the altars of Chu and cannot lead our soldiers and people. I will not fight alongside him again!" He then ordered the army to withdraw and had Sima Zifan executed as a public example.

From this we can see that when Jianyang Gu offered the wine, he did not mean to harm Zifan. He truly cared for him and wanted him to enjoy himself. Yet this very act was enough to cause his death. This is what is meant by the saying "wishing to benefit someone, yet instead harming them" (xiang li zhi er fan hai zhi).

When a person has a high fever yet is forced to eat a full meal, or is suffering from heatstroke yet drinks cold water in great gulps, ordinary people think this is "nourishing" the body, but a skilled physician regards it as aggravating the illness. What pleases the eye and gratifies the heart is taken by fools as a "benefit," but people of discernment avoid it. Thus the sage first disagrees and later agrees, while the common crowd first goes along and later turns away. Achievement is what a minister should pursue, and offense is what a minister should avoid. Yet some people who have achieved merit are instead met with suspicion, and some who have committed offenses are instead trusted more. Why is this? Because a person who achieves merit easily strays from the proper measure of kindness and duty, while a person who has committed an offense dares not abandon their benevolent heart.

Le Yang, a general of Wei serving under Marquis Wen, attacked Zhongshan, and his son was being held inside the city. The defenders bound the son and displayed him to Le Yang on the walls. Le Yang said that the bond between ruler and minister is a matter of righteousness, and that one must not let private feelings harm public duty. He pressed the attack even harder. Zhongshan then boiled the son and sent back a bowl of broth and his head. Le Yang stroked them and wept, "This is my son." He then knelt as an envoy and drank three cups of the broth. The envoy returned to Zhongshan and reported: "This is a man who keeps his word and dies to uphold his integrity."

Note: The phrase in the final paragraph, fu yue si jie, is read in context as "keeping one's pledge and dying to uphold integrity."

A Vernacular Reading of the Huainan Hongliejie (Huainanzi)

The passage concerns how one who has merit may still meet suspicion, how one who has erred may come to be trusted more, and sayings such as "seizing from others, one is seized in turn" and "giving in order to take." Through several episodes from ancient history, it shows that choices about advancing, withdrawing, giving, and taking must be made with great care.

Merit Met with Suspicion

A certain man (whose deeds were related earlier in the text) could no longer endure his situation and was demoted. Later, however, he became a senior minister to Marquis Wen of Wei (the ruler of the state of Wei), and he greatly expanded the territory and achieved considerable merit. From that point on, he was trusted less with each passing day. This is what is meant by merit that meets with suspicion.

Error Met with Greater Trust

What is meant by error that leads to greater trust?

Meng Sun (a Grand Officer of the state of Lu) hunted and caught a fawn (ni), and he ordered Qin Xiba to take it home to cook. The fawn's mother followed behind, crying out mournfully. Qin Xiba could not bear it, so he secretly released the fawn and returned it to the doe. When Meng Sun came home and asked where the fawn was, Qin Xiba replied that the doe had followed along crying, that he could not bear it, and that he had privately let them go. Meng Sun was furious and dismissed Qin Xiba. A year later, however, he invited Qin Xiba to serve as tutor to his own son. Those around him asked, "Qin Xiba offended you. Why now make him tutor to the heir?" Meng Sun replied, "One who cannot bring himself to harm even a fawn will surely not bring himself to harm a person." This is what is meant by error that leads to greater trust.

Advancing, Withdrawing, and Taking: Gongsun Yang Cannot Enter Wei

Thus, choices about advancing, withdrawing, and taking must not be made carelessly. This also explains why Gongsun Yang (that is, Shang Yang, who helped the state of Qin reform its laws) could not enter Wei after he incurred guilt in Qin and sought refuge there. His merit was not small, yet he could not even find a place to settle, because of his unrighteousness. In the affairs of the world, one sometimes believes one is seizing, only to find oneself made to give back; and one sometimes believes one is giving, only to find that what was given is taken back.

Ren Deng's Stratagem: Giving Land in Order to Undo Zhi Bo

Zhi Bo demanded land from Wei Xuanzi (a minister of the state of Wei). Xuanzi did not wish to give it. Ren Deng said: Zhi Bo is powerful, and his authority spans the realm. If you refuse to give him the land, you will be the first among the feudal lords to suffer harm. It is better to give it to him. Xuanzi asked, "He keeps demanding land. What shall I do?" Ren Deng replied: Give it to him first, and he will surely demand land from other states as well. The feudal lords will become afraid and will "erect their ears," that is, listen with alarm and attentiveness. If you join the whole realm in unity against him, the single piece of land you gained will be worth more than the territory you lost.

Wei Xuanzi then ceded the land to Zhi Bo. Zhi Bo next demanded land from Han Kangzi, and Han Kangzi did not dare refuse. The feudal lords all grew afraid. When Zhi Bo then demanded land from Zhao Xiangzi, Xiangzi refused. Zhi Bo thereupon joined Han and Wei in surrounding Zhao Xiangzi at Jinyang. Later, the three states secretly conspired together, captured Zhi Bo, and divided his state among themselves. This is what is meant by one who seizes from others is in turn seized by others.

What Is Meant by Giving and Then Taking

What is meant by giving in order to take in return? (In the received editions, this passage is often paired directly with the preceding line, "seizing from others, one is seized in turn." Its general sense is this: one first grants another's demands, thereby earning the resentment of the feudal lords, and then unites with others to strike back. What appears to be giving is in fact the groundwork for later taking.)

Notes

Personal names and place names are retained as they appear in the original. Parenthetical glosses follow traditional commentarial or standard usage and are provided to facilitate comparison with the source text. The character ni refers to a young deer. The phrase zhi er ("erect the ears") means to listen with alarm and close attention.

Gongsun Yang deceived Prince Ang of Wei, a Wei general, and had him killed. Later, after incurring guilt and fleeing to Wei, he was refused refuge by the people of Wei. The commentary notes this as corresponding to his unrighteousness.

Duke Xian of Jin wanted to borrow the road through Yu in order to attack Guo, so he sent the Duke of Yu fine jade produced at Chuiji and fine horses from Qu. Seduced by the jade and horses, the Duke of Yu wanted to agree to lend the passage. The Yu grand officer Gong Zhiqi advised him, saying: “Do not do this. The relationship between Yu and Guo is like that between a wheel and a cart: each depends on the other. The two states support each other, and their power is joined. If you lend the road to Jin, Guo will perish in the morning, and Yu will suffer calamity that very evening.”

The Duke of Yu did not heed the advice and lent the road anyway. Xun Xi, a grand officer of Jin, led troops and took Guo; on his return he attacked Yu and destroyed it as well. This is the pattern of first giving something to another and then turning around to seize what belongs to him.

A sage and enlightened ruler practices virtuous government and bestows kindness, not in order to demand repayment from the people. He conducts the jiao, wang, di, and chang sacrifices—rites for Heaven; for the sun, moon, stars, and mountains and rivers; and for the ancestors—not in order to seek blessings from ghosts and spirits. Where mountains pile up high, cloud vapors rise there; where water collects deep, jiao dragons grow there. When a junzi cultivates virtue and perfects himself, blessings and emoluments naturally return to him. Those who do good in secret will surely receive open recompense; deeds of secret goodness will in the end leave a fair name.

In ancient times, when ditches and dikes were not properly repaired, floods harmed the people. Yu cut through Longmen and dredged Yique, regulating the waters and the land so that the people could dwell securely on dry ground. When the people lacked affection for one another and the five human relationships—ruler and minister, father and son, husband and wife, elder and younger, and friends—were not carefully maintained, Xie taught them the righteousness between ruler and minister, the affection between father and son, the distinction between husband and wife, and the order between elder and younger. When fields lay waste and the people had insufficient grain, Houji taught them to clear wasteland, remove weeds, apply manure, and plant grain, so that every household became prosperous and each person had surplus. Thus the descendants of the Xia, Shang, and Zhou all once became kings, because the Zhou people had accumulated hidden virtue.

After the Zhou royal house declined and ritual and righteousness fell into neglect, Confucius taught the world with the principles of the Xia, Shang, and Zhou. His descendants have not been cut off to this day because he had unseen good conduct. King Zheng of Qin, Zhao Zheng—that is, Qin Shi Huang, who was born in Zhao and therefore called Zhao Zheng—annexed the whole world, yet was unable to remain secure for long. Zhi Bo seized land by force and in the end brought destruction on himself; Shang Yang was dismembered and put to death, and Li Si was torn apart by chariots. The three dynasties Xia, Shang, and Zhou accumulated virtue and became kings; Duke Huan of Qi revived feudal states whose lines had been cut off and restored them, and thereby became hegemon. One who sows proso millet will not harvest foxtail millet; one who sows resentment will not receive the reward that virtue brings.

In the state of Song there was a family that had done good for generations yet had long failed to grasp the workings of Heaven. One day their black ox, for no apparent reason, gave birth to a pure white calf. The master of the household went to consult a learned man of the district, a sage versed in divination who could judge fortune and misfortune. The sage declared it an auspicious sign and said the calf could be used to sacrifice to the spirits and ghosts. (In antiquity, animals of a single color were used as sacrificial offerings, and the sage judged that the white calf was fit to serve as the victim.) A year later, the father, for no apparent reason, went blind. The ox again bore a white calf, and the father sent his son to consult the sage once more. The son protested: "Last time we followed the sage's words, and you went blind. Now we are to ask again? What should we do?" The father replied: "The words of a sage often grate upon the ear at first and only later prove true. Matters have not yet run their course. Go and ask again." The son consulted the sage, who still pronounced it auspicious and told them to proceed with the sacrifice as before. When the son reported back, the father said, "Do as the sage has said." A year later, the son too went blind for no apparent reason.

Later, the state of Chu attacked Song and laid siege to its capital. (According to the commentary, this occurred around the time of King Zhuang of Chu, and the siege lasted nine months.) Within the city the grain was exhausted. The people exchanged their children to eat them and burned the bones of the dead for fuel. The able-bodied men died in battle, and the old, the weak, the young, and the sick were all forced to the walls to defend the city. The King of Chu was furious, and as the city was on the verge of falling, its defenders feared a massacre. Only this family, because the father and son were both blind and could not climb the walls to fight, escaped death. When the Chu army lifted the siege, the father and son regained their sight. From this we see that misfortune and fortune transform into one another, and their changes are difficult to foresee.

Near the frontier there lived a man skilled at prognostication. His horse, for no apparent reason, ran off into the land of the Hu, and everyone came to console him. The father said, "How do we know this is not soon to turn into good fortune?" After several months, the horse returned with a fine steed of the Hu people, and everyone came to congratulate him. The father said, "How do we know this is not soon to turn into misfortune?" The household now had a fine horse, and the son, fond of riding, fell from it and broke his thigh. Everyone came to console him again, and again the father said, "How do we know this is not good fortune?" A year later, the Hu launched a great invasion. The able-bodied men drew their bows and went to war, and in the frontier region nine or ten in every ten died. Only this son, lame in the leg, was able to keep himself and his father whole. Thus it is said: fortune may turn into misfortune, and misfortune may turn into fortune. The end of such transformations cannot be fully measured, and their depths cannot be fathomed.

Sometimes words are plain and direct without harming the matter itself; sometimes they sound harsh and run contrary to our wishes, yet accord with the facts.

Gao Yangtui (some say he was a grandee of Song) was about to take up an important post……

The Huainanzi uses three stories to show that the validity of words depends on whether they accord with actual circumstances.

Story One: The Carpenter Builds a House

Someone asked a carpenter whether a new wooden frame could be lacquered right away. The carpenter said no, because if lacquer is applied to unseasoned wood, the timber will warp, and once it bears weight the structure will inevitably collapse. Gaoyang Tui objected: when wood dries it becomes harder, and when lacquer dries it becomes lighter. Hard timber paired with light lacquer may look unsound now, but it will become sturdy later. The carpenter had no answer and so did as he was told, and the house did indeed collapse. This is what is meant by a case where the words are correct but the course of action is unworkable.

Story Two: Lord Jingguo Builds a Wall

Lord Jingguo, a son of King Wei of Qi whose fief was Xue, wished to fortify his city walls, and his retainers urged him against it. He gave orders that no one was to be admitted, but a man insisted on speaking to him for three sentences, or else he would accept being boiled alive. Lord Jingguo received him, and the man said only, "A great fish in the sea," and then turned to leave. Lord Jingguo pressed him for an explanation. The man replied that a great fish in the sea cannot be caught by a net or pulled in by a hook, but once it leaves the sea, even ants can bully it. Now Qi is your "sea." If you lose the protection of Qi, how can Xue preserve itself? Lord Jingguo awoke to this and abandoned the plan to build the wall. This is the wisdom of going against what the ears hear, meaning the surface opinion, while accords with reality.

Story Three: The Three States Attack Qi

The combined forces of Han, Wei, and Zhao attacked Pinglu in Qi. Kuozi, a minister of Qi, analyzed the situation for Niuzi: the three states do not border Qi, and to attack by crossing the territory of a neighboring state for a prize not worth coveting suggests that they are really seeking fame. He advised that the Marquis of Qi lead the army in person. Kuozi went on the mission, and the crisis was indeed resolved. This shows that sometimes distance brings closeness and closeness brings estrangement; that some plans are adopted yet the adviser is kept at a distance, while some counsel is not used yet draws the ruler nearer.

Core Lessons

These three stories reveal that empty theorizing is no substitute for testing through practice, as the carpenter's house shows. Surface objections may conceal real danger, as the metaphor of the great fish in the sea illustrates. And the effectiveness of a strategy depends on whether it fits the circumstances of the moment, as the campaign against Qi illustrates. True wisdom lies not in ornate rhetoric but in perceiving the essence of things.

Explanatory Notes on Chapters Related to the Huainanzi (Honglie)

Niu Zi, a minister of the state of Qi, passed Kuo Zi's words on to Wuhai Zi. Wuhai Zi said, "This is not what I have heard."

Niu Zi asked, "When a state is in crisis and cannot be stabilized, and its misfortunes are so tangled that they cannot be untied, what is the use of speaking of the value of wisdom and strategy?"

Wuhai Zi replied, "I have heard that some people cede land to preserve the altars of the state, and some sacrifice themselves and ruin their households to preserve the realm. But I have never heard of anyone handing over the ruler merely to exchange it for the safety of their own fief."

Niu Zi did not heed Wuhai Zi and adopted Kuo Zi's stratagem. As a result, the armies of the three states withdrew, and the lands around Pinglu were preserved. From then on, Kuo Zi was increasingly distanced, and Wuhai Zi was increasingly employed. The strategy resolved the calamity and preserved the state, so Kuo Zi's wisdom may be counted a success. Wuhai Zi's ideas did not match the strategy of the time and had no direct use in affairs of state, yet because he single-mindedly accorded with the ruler and acted from righteousness (yi), he was still esteemed.

Nowadays, people wear hats to adorn their heads and wear shoes to walk on the ground. Hats and shoes cannot keep people warm, nor shield them from wind or storm, yet everyone still wears hats and shoes, because people live within the rules entrusted to them by ritual propriety and social station.

At the Battle of Chengpu, Jiu Fan's plan won the battle, while Yong Ji had barely contributed a single achievement. Yet rewards were given first to Yong Ji and then to Jiu Fan, because Yong Ji's words were more precious. Righteousness is what all under heaven esteem. A hundred correct statements are not as good as fixing on the right direction and proceeding with caution. Why, then, are those without merit sometimes advanced first and those with merit rewarded later?

Formerly, Duke Wen of Jin was about to fight Chu at Chengpu and asked Jiu Fan what to do. Jiu Fan said: In matters of benevolence and righteousness, a gentleman is never weary of loyalty and good faith; in matters of war, one is never weary of deception and disguise. So long as the ruler agrees to them, that suffices. After Jiu Fan withdrew, Duke Wen asked Yong Ji. Yong Ji said: Burning a forest to hunt may gain abundant game for a time, but afterward the forest has no beasts left. Using deception on people may profit for a time, but afterward others will no longer trust you. I beg my lord to keep to the right path.

Duke Wen did not heed Yong Ji, used Jiu Fan's stratagem, and utterly defeated the Chu army. On returning to the state, he rewarded those with merit, but he rewarded Yong Ji first and Jiu Fan later. His attendants asked, "In the Battle of Chengpu, why was Yong Ji rewarded first?" Duke Wen said, "Jiu Fan's words were expedient for the moment; Yong Ji's words benefit for ten thousand generations. How could I put the expedient of the moment before the benefit of ten thousand ages?"

Huainanzi Explained in Plain Language

This is the principle of benefits that last for all ages.

Zhi Bo led the forces of Han and Wei to attack the state of Zhao, besieging Jinyang and breaching the Jin River to flood the city. The people of the city climbed into trees to shelter, and hung their cooking pots from the branches to prepare meals.

Zhao Xiangzi said to Zhang Mengtan, "The strength of the city is exhausted, our grain is scarce, and our officers are weak and sick. What shall we do?" Zhang Mengtan replied, "Flight cannot preserve us, and danger cannot bring stability. Only Wuwei (non-action) is truly valuable. Let me try to slip quietly out of the city to meet the rulers of Han and Wei and reach an agreement with them." He then went to see the ruler of Han and persuaded him: "I have heard that when the lips are gone, the teeth grow cold. Now Zhi Bo leads two states against Zhao, and Zhao will fall. Once Zhao falls, your two lordships will be next. If you do not plan now, disaster will reach you both." The two lords said, "Zhi Bo is violent and has few close allies. If our plans leak out, we will certainly fail. What should we do?" Zhang Mengtan said, "Once words leave your lips and enter the minister's ear, who will know? Moreover, those who share sympathy will succeed together, and those who share interests will die together. Consider it carefully, my lords." The two lords then secretly made an agreement with Zhang Mengtan. Zhang returned and reported to Xiangzi. On the appointed night, the Zhao men killed the officials guarding the dikes and released the water to flood Zhi Bo's army. Zhi Bo's troops fell into chaos as they tried to escape the flood. Han and Wei attacked from the flanks, while Xiangzi led his soldiers against the front. Zhi Bo's army was utterly defeated, Zhi Bo himself was killed, and his state was divided into three parts.

Xiangzi then rewarded those who had performed meritorious service, and placed Gao He first among the rewarded. The ministers asked him, "It was Zhang Mengtan's achievement that saved Jinyang, yet you have placed He first in the rewards. Why is this?" Xiangzi replied, "When Jinyang was besieged, my state was in peril and my altars of soil and grain were in danger. Among my ministers, none did not harbor arrogance and contempt, except He, who never failed the proper relations between ruler and minister. That is why I placed him first. From this we can see that righteousness is the great root of humanity. Even one who achieves victory and preserves the state through battle is not equal to one who practices righteousness to its fullest." Therefore the gentleman says, fine words can purchase honor, and fine conduct can raise a person above others.

Some who are guilty may be rewarded, and some who have merit may be punished. Ximen Bao (a minister of Marquis Wen of Wei) governed Ye. His granaries held no stored grain, his treasuries held no reserve money, his arsenals held no armor, and his offices kept no accounts. Many people reported his faults to Marquis Wen, but when the Marquis personally traveled to the district, he found that things were exactly as people had said. The Marquis said, "It is Di Huang who should be appointed."

Note: The accounts of Zhi Bo, Zhao Xiangzi, Zhang Mengtan, the flooding of Zhi Bo's army, the rewarding of Gao He, and Ximen Bao's governance of Ye closely resemble those recorded in the Han Feizi, the Zhanguo ce (Warring States Strategies), and other works. The Huainanzi uses them to argue that righteousness is the foundation, that fine words and fine conduct matter, and that rewards and punishments must be just.

Notes on Selected Passages from the Huainan Hongliè Jie: A Plain-Language Reading

Someone governed Ye so poorly that the region fell into great disorder. If his son could govern the state by the Dao (the Way), he would be pardoned; if not, he should be punished.

Ximen Bao said: "Your minister has heard that a ruler of the kingly way (wangdao) takes the enrichment of the people as his foundation, while a hegemon (bazhu) takes the enrichment of the military as his foundation, and a ruler who loses his state only enriches the royal treasury. Now that Your Majesty wishes to achieve hegemonic rule, your minister has stored grain among the people. If Your Majesty does not believe this, let your minister climb the city wall and beat the drum. At one strike of the drum, armor, arrows, and grain will all be ready." He climbed the wall and struck the drum. At one strike, the people put on their armor, bundled their arrows, and came out bearing bows and weapons. At a second strike, they shouldered carts and arrived carrying grain. (Jia means armor; kuo means bundled arrows; nian means cart, here referring to a vehicle used to haul grain.)

Marquis Wen ordered the drumming stopped. Ximen Bao said: "Establishing trust with the people is not the work of a single day. Once trust is broken in a single stroke, the people can never be relied upon again. Yan has long encroached upon eight cities of Wei. Your minister asks to march north, strike Yan, and recover the lost lands." He then raised troops, attacked Yan, recovered the territory, and returned. "This may be a crime, yet it may also merit a reward."

Xie Bian was appointed to govern Dongfeng, the eastern border region of Wei, and reported that its revenue had tripled compared with previous years. The responsible officials requested a reward. Marquis Wen asked how this could be, since the land had not expanded and the population had not grown. Xie Bian answered: "In winter we cut timber and store it, and in spring we float it down the river and sell it." Marquis Wen replied: "The people plow vigorously in spring, weed diligently in summer, and gather the harvest in autumn. Winter should be their time of rest. Yet you have them felling forests, stockpiling timber, and carrying yokes to float it on the river. This means the people get no rest and are already exhausted. Even with a threefold income, what would it be used for? Such merit may be a crime."

A worthy ruler does not take carelessly, and a loyal minister does not pursue profit carelessly. How can this be shown?

Zhonghang Mu Bo, a minister of Jin, attacked the city of Gu, the home of the northern Di, but could not take it for a long time. Wen Lun, a man of Jin, knew a method by which Gu could be taken, and he asked that the military officers not be dismissed, saying Gu could be obtained. Mu Bo refused. His attendants said: "Gu can be obtained without breaking a single halberd or harming a single soldier. Why does my lord not use this method?" Mu Bo said: "Wen Lun is glib and not benevolent. If he takes Gu, can I refrain from rewarding him? If I reward him, I reward a glib man. And when a glib man gains his ambition, I cause the warriors of Jin to abandon benevolence and follow the glib."

Even if a flatterer can beat the drum and cheer the army on, what use is that? The purpose of besieging a city is to enlarge one's territory.

To gain land and yet not occupy it is to see clearly both the root and the branches. Duke Mu of Qin sent Meng Ming (Meng Ming was the son of Baili Xi) to lead troops in a raid on the state of Zheng, and the army passed east of the Zhou realm. Xian Gao, a merchant of Zheng, and Jian Ta (Jian Ta and Xian Gao were of the same faction) conferred and said: "The enemy army has marched thousands of li and passed through the lands of many feudal lords. They must mean to attack Zheng. Whoever launches a raid always assumes the other side is unprepared. If we let them know we have discovered them, they will surely not dare to advance." They therefore falsely claimed to act on the order of Lord Zheng and sent twelve oxen to provision the Qin army. The three Qin generals (the three generals were the Qin commanders Bai Yi, Meng Ming, and Xi Qi) deliberated and said: "Whoever raids another always assumes the other does not know. Now that they know, their defenses will be strict, and an attack will surely achieve nothing." And so they turned back. Xian Zhen of Jin (Xian Zhen was a Jin grandee) led forces to intercept them and inflicted a great defeat on the Qin army at Yao. Lord Zheng wished to reward Xian Gao for the merit of preserving the state. Xian Gao declined, saying: "To be rewarded for deception would destroy the trustworthiness of Zheng. To be without good faith is to corrupt the customs of the state. To corrupt the customs of the state for the sake of rewarding one man is something I will not do, and to accept a generous reward through dishonesty is something a man of righteousness will not do either." He then led his followers east to the lands of the Yi, and never returned for the rest of his life.

Therefore the benevolent do not harm their lives for the sake of worldly gain and loss, and the wise do not damage righteousness for the sake of profit. The sage contemplates long-term cultivation, while the fool calculates the small gains before his eyes. The loyal minister devotes himself to advancing his ruler's virtue, while the flattering minister devotes himself to expanding his ruler's territory.

How can we make this clear? When Xia Zhengshu of Chen murdered his ruler, King Zhuang of Chu punished him, and the people of Chen submitted to his command. King Zhuang, taking the punishment of wrongdoers as his pretext, nonetheless stationed troops to garrison Chen, intending to hold the state for the long term. His great officers offered congratulations, but Shen Shushi, who had been sent on a mission to Qi, returned without congratulating him. The king asked: "The people of Chen lack proper governance. I raised the nine armies to punish them, to suppress disorder and execute the guilty. All my ministers offered congratulations, and you alone did not. Why is that?" Shen Shushi replied: "There was a man who led an ox across another's field. The owner killed him and seized the ox. The offense was indeed his, but the punishment was excessive. Now Your Majesty raises troops against Chen on the grounds that its people lack proper governance, and claims to be executing criminals, yet sends men to garrison Chen. When the feudal lords hear of this, they will regard Your Majesty as a ruler who follows the way of hegemony."

Vernacular Interpretation of the Huainanzi

This passage holds that treating other states with righteousness, and not coveting unrighteous gain, is what allows a ruler to achieve hegemony (ba). Blindly expanding the ruler's territory, by contrast, tends to bring ruin on oneself.

The Story of Chu and Chen

Someone said that executing the guilty and coveting the land of Chen both go against the Way of the gentleman (junzi). The gentleman does not abandon great righteousness for small profit.

The King of Chu agreed. He withdrew the troops stationed in Chen and restored the ruler of Chen to his position. When the feudal lords heard of this, they all came to pay court to Chu. This is the practice of exalting the De (Virtue) of the ruler.

Zhang Wu and Zhi Bo

Zhang Wu, a grandee of Jin, advised Zhi Bo, the head of a noble house of Jin, that among the six generals of Jin, the Zhonghang and Fan houses were the weakest, and that their superiors and subordinates were at odds. Attacking them would win more territory for the lord.

Zhi Bo sent out his army and destroyed the Fan and Zhonghang clans. Zhang Wu then urged him to demand land from the houses of Han, Wei, and Zhao. Han and Wei ceded land, but Zhao refused. Zhi Bo joined forces with Han and Wei to attack Zhao and besieged it at Jinyang for three years. Later, Han and Wei secretly allied with the Zhao to strike back at the Zhi clan, and in the end Zhi Bo was destroyed.

This is the practice of risking everything to expand the lord's territory.

Two Paths: Exalting De and Expanding Territory

A ruler who exalts De may become a hegemon; a ruler who blindly expands territory will perish.

A state of a thousand chariots that practices the De of King Wen can become a true king, as Tang of Shang and King Wu of Zhou did. A state of ten thousand chariots that craves land will lose its state, as Zhi Bo did.

Three Precepts for Conduct

Do not force yourself into matters that are not your responsibility, and do not seize a standing that is not rightfully yours. Do not suddenly become famous without a legitimate cause, and do not enjoy wealth and rank without merit.

Forcibly taking another's reputation invites dismissal. Attempting what one lacks the ability to do leads to failure. Enjoying great benefit without merit will inevitably become a source of calamity. It is like climbing a tall tree to look around: the view is pleasant for a moment, but when a strong wind rises, one trembles in fear. When disaster arrives, regret comes too late, and not even six swift horses can bring it back.

How a Loyal Minister Serves the Ruler

A loyal minister serves his lord by accepting rewards in proportion to merit and not demanding more. He accepts office in proportion to his ability and does not covet rank or salary. One who is capable accepts the appointment without refusing, while one who is not capable declines and does not force himself.

To decline when one should decline is to conceal one's private desires. To accept a task one cannot perform is to throw one's own mind into disorder. By declining what one cannot do and doing well what one can, a minister does not undermine the foundations of the state, and so he is able to shoulder great responsibility.

The End of Zhi Bo

Zhi Bo was once arrogant. He attacked the Fan and Zhonghang houses and won. He coerced the rulers of Han and Wei into ceding land, yet he was still not satisfied, and he again raised troops against Zhao. Han and Wei turned against him, and his army was defeated beneath Jinyang. He died east of Gaoliang, his skull was made into a drinking vessel, and his fief was divided among the three houses, becoming a laughingstock of the world. This is the calamity of not knowing contentment.

Laozi said, "Knowing contentment brings no disgrace; knowing when to stop brings no peril; in this way one may endure long." This is precisely the principle that Zhi Bo's fate illustrates.

Being "Praised" to Your Harm

At times, others' praise can be exactly what destroys you. When one's reputation exceeds one's substance, or one's position exceeds one's ability, both are perilous situations.

1. Fei Wuji and Prince Jian

How can it be that slandering someone ends up helping them? Fei Wuji again advised King Ping of Chu (Fei Wuji was a minister of Chu, and "again" here means he offered counsel once more). He said that Jin became hegemon because it was close to the Central States, while Chu could not compete with Jin because it was too far from them. If the king wished to command the feudal lords, he should fortify Chengfu (a place name) and station Prince Jian there to draw in the northern states. The king could then manage the south himself and gain all under Heaven. The king was pleased, ordered Prince Jian to guard Chengfu, and appointed Wu Zixu (the father of Wu Yuan) as the crown prince's tutor.

A year later, Wu Zixu sent an envoy to speak to the king at his side, saying that the crown prince was benevolent and brave and had won the hearts of the people. The king reported this to Fei Wuji, who replied: "I have long heard that the crown prince pacifies the people at home and befriends the lords abroad, and with the support of Qi and Jin, he will harm Chu. The arrangements are already in place." The king asked, "He is my heir. What does he have to gain?" Fei Wuji answered, "Because of the matter of the Qin princess, he harbors resentment toward Your Majesty." The king then put Prince Jian to death and also executed Wu Zixu. This is what is meant by being praised and thereby bringing calamity. So what is meant by "slandering another benefits them"?

2. Tang Zi, Chen Xuzi, and Lord Mengchang

Tang Zi spoke ill of Chen Xuzi before King Wei of Qi (Tang Zi was a minister of Qi). The king wanted to kill Chen Xuzi, who fled with retainers and sought refuge with Lord Mengchang of Xue (Lord Mengchang's fief was Xue). When Lord Mengchang heard of this, he sent people with a carriage to fetch Chen Xuzi. Every day Chen Xuzi was provided with fodder and fattened livestock, millet, and rich dishes of the five flavors, and meals were delivered three times a day. In winter Chen Xuzi received fur robes and fine fur garments, and in summer, fine hemp clothing. Whenever Chen Xuzi went out, it was in a sturdy carriage with fine horses.

Lord Mengchang asked Chen Xuzi, "You were born and raised in Qi. What do you still miss there?" Chen Xuzi replied, "I think of Tang Zi." Lord Mengchang said, "Isn't Tang Zi the one who slandered you?" "Yes," Chen Xuzi answered. Lord Mengchang asked, "Why do you still think of Tang Zi?" Chen Xuzi replied, "When I was in Qi, I ate coarse rice and wild greens, suffered from cold in winter and heat in summer, and lived in great hardship. Only since Tang Zi spoke ill of me did I come to you, eating fine grain, wearing warm clothes, and riding in carriages and on horses. That is why I think of Tang Zi." This is what is meant by slandering another and thereby benefiting them.

Vernacular Interpretation

This is where the advantage lies. Therefore, one must examine praise and blame with care. Some who cling to life end up dying, and some who treat death lightly end up living. Some who move slowly appear swift. How can we know this to be so?

A man of Lu went to Qi to avenge his father. Someone sliced open his belly and laid bare his heart. He sat down and straightened his cap, then rose and changed his clothes. He went out slowly, climbed into the carriage, and rode at an unhurried pace, his complexion unchanged. His charioteer wanted to whip the horses forward, but he stopped him, saying: "Today I avenge my father. I have resolved to meet death, not to seek life. The deed is done. Why should I flee now?" The pursuers said, "This is a man of integrity. He must not be killed." They then lifted the siege and left.

Had he hurriedly thrown on his robe without fastening its sash, or rushed his cap without setting it straight, and then scrambled and dashed into his carriage, he would surely not have escaped within a thousand paces. Instead, he sat to straighten his cap, changed his clothes, went out slowly, boarded the carriage, and rode at a leisurely pace, his face unchanged. This is precisely the appearance that ordinary people would take to mean certain death, yet it was what allowed him to live. This is what is meant by "moving slowly yet appearing swift, and going more deliberately than one would on foot." Running is what people recognize as speed, and walking is what they recognize as slowness. Yet here, what people regard as slowness is taken as swiftness.

To understand the proper bounds of things, and to know that slowness can serve as speed and delay can serve as haste, is to draw near to the Dao (the Way).

Thus when the Yellow Emperor lost his dark pearl, he sent Li Zhu (one renowned for keen sight and skill at finding things) to search for it, but the search failed. He then sent Hu Huang (one adept at concealment and at things lost and found) and only then recovered it.

The sage attends carefully to small matters and guards against slight dangers, acts without missing the proper moment, and maintains repeated and manifold vigilance (constant precaution), so that calamity does not multiply. "Do not strive to reach good fortune; instead, anticipate misfortune and go beyond it." When frost falls on the same day, those who have shelter are not harmed. The foolish who prepare achieve the same merit as the wise.

A torch within a wisp of smoke can be snuffed with a single fingertip, and a leak in an embankment, like a shrew-mouse's burrow, can be stopped with a single press of the hand. But once fire has swept through Mengzhu (a great marsh of the state of Song) and flames have risen to Yuntai (a high terrace near the clouds), or water has breached the Nine Rivers and flooded Jingzhou, then even if three armies are raised, they cannot be saved.

Note: Bracketed notes give brief explanations of proper names and allusions. The original interlinear glosses (such as Li Zhu, Hu Huang, Mengzhu, and Yuntai) have been woven into the text or kept in parentheses. For a line-by-line rendering of any particular passage, please specify the section.

Tigers' fierce nature is hard to tame, and human desires are hard to satisfy. For this reason, offering them sacrificial altars and enclosures to placate them cannot last. A father who rebukes his son is called "compliant" (shun), and a minister who serves his ruler with loyalty is called "loyal" (zhong). These are all practices that favor a single person and go against reason. Thus it is said that ritual propriety (li) is a norm established in accord with human feeling and in conformity with righteousness (yi).

"Speaking to uphold the Way of the Three Dynasties" is meant to remove private selfishness from the heart and to make manifest the great impartiality of all under Heaven. "Looking widely for the purport yet not seeing the Son of Heaven" is meant to clarify the distinction between high and low so that it is not transgressed. Fish harbor angry resolve yet do not weigh the rightness or wrongness of serving the sovereign, and this is a lack of benevolence. Benevolence is self-love, and wisdom is self-knowledge. Benevolence need not be extended to others, and righteousness need not be applied to external things. If a ruler does not hold to these, he will commit faults.

Why did Bo Yi make light of life and hold fast to death? As a minister of King Wen, to die in loyalty is to uphold the proper Way, without resentment or regret. The Way of King Wen lies in governance. If Bo Yi regarded death as a grievance, is this not regrettable? Knowing full well there was no need for worry, yet still worrying: alas, Bo Yi! Only when there is no desire will the people not transgress. When people commit crimes because they cannot obtain what they desire, each receives a punishment that fits his crime. "I am hastily illuminated" means being clear about love while remaining unclear about what is not loved.

What Bo Yi did was to let the heart die, while the body remained where it was. What the "son" did was the conduct of the great heart. He held fast to death not because he failed to know the Great Dao, but because he clung to the integrity of dying. Oppressive government is not the Way of governing, and embroidered robes, girded sashes, gentleness, kindness, respect, and yielding are not the Way of governing a state either. To harm the myriad people through favor is an intent worse than the Jade Terrace of the Xia or the lush groves of Chenqi. King Wen was not dazzled, and the hundred clans suffered no calamity. You alone do not see what King Wen could see and what could be made clear.

The Great Dao embraces the boundless, and its beginning cannot be known. The Dao is far-reaching and hard to put into words, and its purport must reach the spirit. What is hidden becomes capable, and what is most clear becomes dim. Governance lies in breadth and generosity. Now, when breadth is stretched thin and reaches this point, is it not evident that the state cannot be governed? Thus it is said, "The Dao has no fixed position, yet the myriad things honor it."

When one is master of a household, the people will inevitably follow and transform themselves. If orders do not go down, the districts and departments look at one another without goodwill, and the collection of taxes comes to this state. The Way of ruler and minister is similar. Although the two differ, there should be no partiality toward a single master. If a minister occupies his post but his orders do not take effect, and he holds to the righteousness of one region alone, the multitude will rebel and kin will be estranged. When a minister opposes his superior, the superior also fails to change his course, forgetting the lightness of root and branch. Ruler and minister resent one another repeatedly, the ruler's commands are not carried out, and the ear is swayed by those who rebel against the superior. Looking below, it is like clouds turned upside down. The Way of ruler and minister must not be overturned for a single day. When the ruler accepts the minister's counsel, there is order.

Bo Yi's holding to death could cause all of King Wen's ministers to deliberate on death, and those who serve as ministers could not rescue them, resulting in the cutting of throats and the loss of the state. The benevolent love themselves, and the wise know themselves. Those who love their superiors will surely love Zhou, and can one fail to be reverent? To steal another's grief and grieve over Zhangzheng, one may mourn for three years. If words are certain to be fulfilled, they reach the treachery of the state. Even one who knows that a matter will not be used and still worries over death is not wise. Thus, those who dwell in high position yet are not clear are truly to be pitied! To follow private interest and forget the public, to establish private affection and be clear about love, is like Bo Yi, who with a single death became clear about love and went his way.

Key points: Ritual arises from human feeling and righteousness. Bo Yi's holding fast to death was adherence to a code of integrity, not knowledge of the Great Dao. Governance lies in breadth, and the Way of ruler and minister must not be overturned. To be clear about love while unclear about what is not loved is the grief of those in high position.

Vernacular Reading of the Huainan Honglie Jie (Huainanzi)

Setting aside great matters such as attacking the state of Qi, there was once a cockfight in the state of Lu between two families. The Ji clan fitted their fighting cock with metal spurs, and the Hou clan made ready in the same way. Disaster grew from this, and Duke Zhao of Lu was forced into exile. Thus it is said: where an army is encamped, brambles grow. When a great calamity sprouts and is not removed early, it is like fire meeting dry firewood or water meeting damp things; it only spreads and grows larger. A carbuncle that forms on a finger causes pain throughout the whole body. Termites gnawing at a beam and gnats startling an ox both illustrate this kind of principle. People are busy remedying misfortunes that have already arisen, yet few understand how to keep misfortune from arising at all. Preventing calamity is far easier than rescuing after the fact, yet few apply themselves to it. With such people, one cannot conveniently discuss the arts of governing a state.

Prince Chong'er of Jin passed through the state of Cao. The ruler of Cao wished to see whether his ribs grew together in a single plate, a supposed mark of a sage, and so had him strip to the waist while fishing. Li Fuji remonstrated: "This prince is no ordinary man. The three men beside him are assistants capable of achieving hegemony and kingship. (The three are Hu Yan, Zhao Cui, and Xu Chen.) To treat them discourteously will surely become a worry for the state." The ruler of Cao did not listen. When Chong'er returned to his own state and raised troops against Cao, he finally destroyed it. The ruler of Cao died at the hands of others, and the altars of his state became ruins. The disaster arose from "having him strip to fish." The states of Qi and Chu wished to save Cao but could not. Had the ruler heeded Li Fuji's words, there would have been no catastrophe of ruin. Now, if one does not devote effort to keeping misfortune from arising, but waits until it has arisen before rescuing, even sagely wisdom will find it hard to plan. The paths by which misfortune comes are myriad and have no fixed form. Therefore the sage dwells in seclusion to avoid disgrace and stays still to await the right moment. The petty person does not know the gate of fortune and misfortune, and acts rashly into the snares. Though he bends himself to guard against harm, he still cannot keep himself whole. He is like one who digs a pond only after a fire has broken out, or who wears a fur coat in deep winter yet uses lotus leaves to keep warm.

A dike has ten thousand holes (on the northern dike, countless openings were built along the embankment). Even if only ten are blocked, how could the water not find another outlet? A house has a hundred doors. If only one is shut, how could thieves fail to get in? A wall always collapses from a crack, and a sword always breaks at a notch (niè, meaning "chipped"). The sage sees the minute and discerns the subtle, so the ten thousand things cannot harm him.

Taizai Zizhu was dining with Lingyin Ziguo, both officials of Chu. Lingyin Ziguo found his soup too hot to drink, so he dipped his cup into the sauce before drinking. The next day, Taizai Zizhu resigned his post and went home. His servant said, "The chief minister of Chu is not easy to serve."

Note: The phrase "metal spurs" (jinju) refers to the metal spurs fitted to the claws of fighting cocks. Li Fuji was a worthy minister of Cao. Taizai Zizhu and Lingyin Ziguo were, respectively, a Chu official title and a personal name. The central theme of the whole passage is the importance of preventing misfortune before it arises and of observing incipient signs in what is minute. It follows the same line of thought as the later caution about the soup and the cup.

Zi Zhu asked: What was the reason for resigning from office and leaving? Zi Zhu said that the Lingyin (the highest administrative official of the state of Chu, equivalent to a chief minister) acted rashly and treated ritual with contempt, and it was not difficult to humiliate others. The following year, he had the Langyin (the official in charge of the gentlemen attendants) seized and beaten with three hundred strokes of the staff. Those who hold office should first avoid such matters, for the beginning and the end of an affair are already visible in its subtle details.

Let us take the swan goose (honghu) as an analogy. Before the swan goose has hatched, a flick against its egg is enough to destroy it, leaving no trace of its form. Once its bones and sinews have grown and its wings are complete, it can beat its wings and soar high, crossing the floating clouds, bearing the blue sky on its back, rushing toward the crimson clouds, flying above Huhuang (a remote place of extreme height), and passing among the rainbows. At that point, even a strong bow, sharp arrows, and arrows tied with silk cords cannot harm it. Even Pu Ju-zi, a master archer, could no longer display his skill against it.

Let us take a river as another analogy. When the Yangzi has just emerged from Mount Min, one can lift one's robes and wade across it. But by the time it flows east to Lake Dongting (a lake in present-day Hunan), passes Shicheng (a place name in Danyang), and runs through Didu (a place name in the area of Kuaiji), it surges into waves, its tides rise, and its currents turn back into swells, so that a boat could not cross it in a whole day.

Therefore, the sage always acts on things before they have taken shape, and does not exhaust his thoughts and strength over them after they have already taken shape. For this reason, misfortune cannot harm him.

Someone once asked Confucius about Yan Hui: "What kind of person is he?" Confucius said, "He is a person of humaneness, and I am not his equal." "What kind of person is Zigong?" Confucius said, "He is a person of eloquence, and I am not his equal." "What kind of person is Zilu?" Confucius said, "He is a person of courage, and I am not his equal." The man said, "These three are all more capable than the Master, yet they are willing to serve as his attendants. Why is this?" Confucius said, "I am able to be humane yet patient, eloquent yet reticent, and courageous yet cautious. To exchange these three disciples' particular strengths for my one Way is something I am unwilling to do." Confucius understood the proper occasions for each kind of strength.

Niu Que, a recluse of the state of Qin, was walking along a mountain path when he met bandits. The bandits seized his carriage and horses, untied his bundle, and took his clothing and bedding. As the bandits departed, they looked back at him, but he showed no fear; his expression remained composed and content, as if he had gained something. The bandits then asked him, "We have robbed you of your possessions and threatened you with knives, yet your resolve is not shaken at all. Why is this?" Niu Que replied, "Carriages and horses are for carrying the body, and clothing and bedding are for covering the body. These are all external things."

Cultivating the body and mind, the sage does not let external enjoyments turn against true nourishment (yang). This is what "concealing the form" (yǎn xíng) is meant to convey.

A band of robbers looked each other over and laughed: a person who does not let desire harm life or let private gain burden the body is, they said, a sage in this world. If such a person went to see a ruler, we would surely set our sights on him and kill him on the spot. Their trouble is that they use cleverness only for scheming. They do not know the "knowing not-knowing" (zhī bù zhī) of great wisdom that looks like folly. Their courage is always in excess, but they lack "daring by not daring" (yǒng yú bù gǎn). A person of the Dao can cope when in straits and escape when in danger, and so the world values such qualities. These robbers know only how to act for themselves, not how to act for others or for all under heaven, and what they discuss has not reached the ultimate. If a person can pass from clear and bright understanding into the subtle and undifferentiated chaos (hùndùn), that person comes close to the great Dao. The Shijing (Book of Odes) says: "Man too has a saying: there is no cleverness that does not show some dullness." This is the state being described.

Things often go this way. Acting on them is precisely what ruins them, and guarding against them is precisely what brings disaster. How can we see this?

The First Emperor of Qin (Qin Shihuang) had a "chart record" (lù tú), a book of prophecy and omens (tú chèn), brought back by the alchemist Lu Sheng after his return from the sea. It read: "The one who will destroy Qin is Hu." So he dispatched an army of five hundred thousand, appointed Meng Tian (Lord Meng) as general, and had the Great Wall built. It ran west to Linzhao in Longxi, north to the Liao River region in eastern Liaoning, and east to join with Chaoxian (Korea), including Lelang and other places. The inland commanderies transported grain by cart to supply it. He also coveted the rhino horn, ivory, and kingfisher feathers of the south (the jade said to form from the red-feathered and blue-feathered birds) and the pearls and beads of the south, where round ones are called zhū and irregular ones jī. He sent Commandant Tu Sui with five hundred thousand troops divided into five armies: one held the pass at Tancheng (on the southwest edge of Wuling, bordering Yulin), one guarded the strategic fortress of Jiuyi (in Lingling), one was stationed at Panyu (Nanhai), one held Nanye (Yuzhang), and one camped by the waters of Yugan (also in Yuzhang). For three years they did not take off their armor or unstring their bows, and he had Jian Lu dig canals (linking the Xiang and Li rivers, among others) to carry grain. Such exhaustion of the people and waste of wealth was meant to guard against the "Hu," to secure the borders, and to obtain rare treasures. Yet it hastened the very collapse it was meant to prevent. Later generations know that "Hu" referred to his son Hu Hai, not to the northern Hu peoples. This is a clear case of the principle: "Acting on it is precisely what ruins it; guarding against it is precisely what brings it about" (wéi zhī shì zú yǐ bài zhī, bèi zhī shì zú yǐ zhì zhī).

Huainanzi (Huainan Hongliezi): A Vernacular Reading

I. Qin's Campaign Against Yue and the Calamity of Ruin

Qin relied on a grain-supply route to fight the Yue peoples and killed the Xiwu lord (Xiwu was a region of Yue, and jun, "lord," was a title like yixu; the Xiwu lord of Song is this same figure). The Yue people all fled into the mountain forests, living alongside wild beasts rather than submitting as Qin captives. They raised Jiejun as their general, attacked the Qin army by night, and inflicted a crushing defeat. They killed the Qin commander Tu Sui, and the corpses lay scattered across the land while blood ran in rivers, with the dead numbering in the hundreds of thousands. Qin then conscripted garrison soldiers to defend against the Yue.

At that time, men could not farm, and women could not spin hemp or weave thread (kaolü means weaving cloth). The old and the weak collapsed along the roadsides, and officials gathered taxes in the thoroughfares with baskets. The sick had no one to care for them, and the dead had no one to bury them.

Then Chen Sheng raised the rebellion at Dazexiang, and when he called out, the whole realm answered. When the rebels reached Xi (a place name in the Xinfeng area), Liu Bang and Xiang Yu raised righteous armies. The situation was settled as swiftly as snapping dry branches or shaking leaves from a tree, and the Qin lost the empire. The roots of the disaster lay here: Qin guarded against the Xiongnu yet profited from war with the Yue; it knew only to build walls for defense and did not recognize that the walls were the very cause of its ruin; and it conscripted soldiers to guard against the Yue without realizing that the great catastrophe would erupt from within.

II. The Magpie's Nest: Distant Worries and Near Dangers

A magpie can foresee strong winds in the coming year, so it leaves the high trees and builds its nest on the side branches (fuzhi refers to lateral limbs). When a grown person passes by, they take its eggs, and when a child passes by, the child knocks the eggs about. The magpie knows only how to guard against distant calamity and forgets the danger right before its eyes. Qin's defensive policy was exactly this kind of "magpie wisdom."

Some people quarrel over profit and end up strengthening their rivals, while others heed good counsel and so avert disaster. How can we see this? Duke Ai of Lu wanted to extend his residence to the west, and the court historian argued forcefully against it, holding that building westward was inauspicious (adding fields and houses beyond the old western residence was no minor repair). Duke Ai flew into a rage. His attendants advised him repeatedly, but he would not listen, so he asked his tutor, Zai Zheshui (the tutor's name): "I wish to expand my residence, but the historian says it is inauspicious. What do you think?"

Zai Zheshui replied, "There are three inauspicious things under Heaven, and building to the west is not among them."

Delighted, Duke Ai asked, "What are the three?"

He answered, "Failing to practice ritual and righteousness is the first inauspicious thing. Desires without limit are the second. Refusing to heed forceful remonstrance is the third."

Duke Ai was very pleased to hear this.

Note: This section uses the Qin-Yue war, Chen Sheng's uprising, and Duke Ai of Lu's question about the "three inauspicious things" to show that a state which guards only against external threats, ignores remonstrance, and indulges without restraint is like the magpie that fears the wind but cannot protect its eggs from passersby. Such a state ends in internal turmoil and ruin.

Silently pondering, suddenly reflecting on oneself, one therefore did not expand one's house to the west. Those who take contention as the means to stop it do not realize that by not contending one may instead obtain the desired result in return. The wise leave the road and attain the Dao (dào), while the foolish hold fast to the road and lose the way. Er Shuo, a Grand Master of the state of Song, was so skilled at untying knots that none went unresolved. Yet it was not that he could tie and untie everything. What cannot be untied simply cannot be untied, and only when one reaches the point of "not untying" can one engage in genuine discourse. Some people clarify ritual propriety and righteousness and extend the Dao and ritual, yet their teachings are never put into practice. Others dismantle baseless claims and yet hit upon what is correct. How can this be made clear?

Confucius was travelling when his horse strayed and ate a farmer's crops. The rustic grew angry, seized the horse, and tied it up. Zigong went to plead with him, using humble words, but could not win the horse back. Confucius said, "To speak to people about what they cannot hear is like offering a great sacrificial feast of the three animals (dàláo) to wild beasts, or playing the Jiushao music to flying birds. The fault is mine, not the man's." He then sent a groom (yǔ, one who tended horses) to speak with the rustic. When the groom arrived and saw the man, he said, "You plough in the East Sea and your fields reach the West Sea. How could my horse have strayed without eating your seedlings?" The rustic was greatly pleased, untied the horse, and gave it back. Persuasion of this kind has no fixed method, yet its actions reach their aim. Cleverness is not as good as clumsiness. Therefore the sage measures the chisel and then corrects the tenon to fit it.

When one sings the songs "Cai Ling" and "Fa Yangе," common listeners do not respond as they would to "Yan Lu" and "Yang Jiong," which are vulgar tunes. The fault lies not with the singer's clumsiness but with the listeners' differences. Thus crossing lines cannot be extended, and interlocking rings cannot be undone. For things that do not connect, the sage does not contend. Benevolence is what the common people admire, and righteousness is what the masses esteem. That which people admire and others esteem is precisely why a stern father teaches his son and a loyal minister serves his ruler. Yet in some cases, those who employ these principles meet death and their states fall into ruin, because the times are different.

In the past, King Xu Yan was fond of practicing benevolence and righteousness, and thirty-two states came to pay court to him by land. Wangsun Li, a minister of Chu, said to King Zhuang of Chu, "If you do not attack Xu, Xu will surely come back to pay court to you." The king replied, "Yan was a ruler who possessed the Dao, and he was fond of practicing benevolence and righteousness."

Benevolence and Righteousness Cannot Stop Military Conquest

Wangsun Li said: "I have heard that when a great state confronts a small one, or a strong state a weak one, it is like a stone striking an egg or a tiger devouring a piglet. What is there to hesitate about? Moreover, to write essays without possessing virtue, or to wield arms without having the strength to sustain them, is a confusion more serious than any other." The King of Chu replied, "Good." He then raised troops to attack the state of Xu and finally destroyed it. This is a person who knows only benevolence and righteousness and does not understand the changes of the age.

Shenjiao and duchai are fragrant herbs that beautiful people love to wear. Once they are steeped in a foul liquid, however, they cannot keep their clean fragrance.

In ancient times, the Five Emperors esteemed virtue, the Three Kings practiced benevolence and righteousness, and the Five Hegemons relied on force. Now, to apply the way of the kings to the age of the Five Hegemons is like galloping a swift horse through brambles in pursuit of someone while wearing a straw raincoat and hat and circling in confusion. When frost has fallen and the trees still send forth their ears of grain, or when the ice has melted and one only then seeks a harvest, it becomes difficult to feed oneself from it. Therefore the Book of Changes says, "The hidden dragon should not be used," which speaks to the principle that one must not act rashly before the time is ripe. The gentleman is vigorous throughout the day and remains wary at night, as if treading on thin ice, and only then is free from calamity. By day he relies on the yang energy to exert himself; by night he relies on the yin energy to rest. He moves according to the day and rests according to the night, and only a person who possesses the Dao can do this.

Xu Yanwang lost his state through practicing righteousness. King Zikuai of Yan lost his realm through practicing benevolence. (Zikuai was King of Yan. Su Dai advised him to yield the state. After he yielded his authority, government passed to side channels, the state of Qi attacked Yan and won a great victory, and Zikuai was killed.) Duke Ai of Lu was fond of the Confucians, and his national strength was diminished. (Duke Ai was the ruler of Lu.) The Lord of Dai practiced Mohist doctrine and suffered annihilation. (The Lord of Dai was a separate lineage of Zhao.) Destruction, weakening, ruin, and chaos are certainly caused by confusion. Yet these four rulers were ruined precisely because of benevolence, righteousness, Confucianism, and Mohism. This was because they encountered a different age and different tasks. The fault lay not in benevolence, righteousness, Confucianism, or Mohism themselves, but in applying them in an age where they should not be used, and such application inevitably leads to being seized by others.

Weapons are for attacking cities, and mirrors are for reflecting forms. A palace woman, given a halberd, uses it to cut mallow greens (palace woman here refers to a servant in the palace). A blind man, given a mirror, uses it to cover a wine cup. The objects are not at fault; the problem is that they do not know how to use them. Therefore, praise and blame for good and evil vary with customs, and advancement, retreat, favor, and disfavor depend on how the ruler makes his choices.

Kuangjue, a man of the Eastern Sea who farmed his own land to feed himself and declined to accept official salary out of humility, was seen by Grand Duke Tai as pretending to lofty purity. Yet he was executed for refusing a stipend. (The later passage debates how the customs of the people and the choices of the ruler relate. Its meaning is much the same as above: the same system of "benevolence and righteousness" as moral teaching produces entirely different effects in an age of contention for power and in an age governed by virtue.)

Key point: The core of this passage is not a denial of benevolence and righteousness. Rather, it holds that benevolence, righteousness, Confucianism, and Mohism are the Dao, while the contention of the Five Hegemons is the shi (the propensity of circumstances). Those who ignore the shi and cling to the doctrines of names and teachings are warned by the fates of Xu, Yan, Lu, and Dai.

Duan Ganmu resigned from his ministerial position, yet his reputation only grew brighter. Though both involve action, the outcomes differ between benefit and harm—this is determined by the circumstances of the times. Thus, even if a sage possesses lofty aspirations, if born at the wrong time, the most they can do is preserve themselves. How could they ever achieve merit or fame?

One who truly understands must grasp both the patterns of the Dao (the Way) and the principles of human affairs—only then can they act effectively in the world. To comprehend the Dao without understanding human affairs makes it impossible to coexist with the mundane world; to know human affairs without illuminating the Dao makes it impossible to walk the path of the Dao.

The ancient hermit Shan Bao distanced himself from worldly affairs, dwelling in mountain caves, drinking from springs, wearing neither silk nor hemp, and abstaining from the five grains. At seventy, his face still bore the freshness of a youth, yet in the end, he was devoured by a starving tiger. Another man, Zhang Yi, was excessively meticulous in etiquette—when passing palaces or temples, he would quicken his steps in reverence; when encountering crowds, he would descend from his carriage to bow; even to his coachman, he showed utmost respect. Yet he died young from internal stagnation. Shan Bao cultivated his inner self but was destroyed by external forces; Zhang Yi perfected his outward demeanor but was claimed by inner illness. Thus, obstinately clinging to one’s own views or forcing perfection only harms oneself, and those enslaved by external things will ultimately be wounded by the dual forces of Yin and Yang. All these are cases of imbalance caused by excessive fixation on one aspect.

Those who truly attain the Dao conform outwardly to worldly customs while remaining inwardly steadfast in their true nature. Outward flexibility allows them to mingle with others; inward constancy preserves their authentic self. Therefore, with firm integrity within and adaptability without, they navigate all situations without ever falling into distress. What makes sages precious is their ability to transform like dragons. To stubbornly cling to minor principles or rigid behaviors, refusing to change even at the cost of self-destruction—this is to fixate on small virtues while obstructing the great Dao.

Zhao Xuanmeng once saved a starving man beneath a mulberry tree, and the world praised his benevolence; Jing Cifei faced the perilous Yellow River without retreating, and the world praised his courage. Thus, great virtue can be discerned in small acts. Tian Zifang once said, "To exhaust oneself in the pursuit of fame in youth, only to ruin one’s body in old age—this is not the way of a truly benevolent person." He redeemed a captive with a bolt of silk, and upon hearing of it, Ba Wu knew whom to follow.

When Duke Zhuang of Qi went hunting, an insect raised its forelimbs as if to block the chariot wheels. The duke asked his charioteer, "What insect is this?" The charioteer replied, "This is a mantis. Such an insect knows only to advance, never retreat—it acts rashly without weighing its own strength."

This passage teaches that when sages and rulers show benevolence, caution, and fairness in small matters, they can move the whole realm and draw capable people to their service. It also uses the saying that one who understands the pattern need not be many as an analogy.

Duke Zhuang of Qi and the Mantis

Duke Zhuang of Qi, ruler of the state of Qi, saw a mantis raise its arms to block his carriage. He said, "This tiny insect knows it faces a man, yet it dares to display 'courage' between heaven and earth." He then turned his carriage aside to avoid it. When brave warriors heard of this, they came to understand what it means to exhaust one's heart and die for one's principles, sacrificing one's life for righteousness.

Tian Zifang and the Old Horse

Tian Zifang, a worthy man of the state of Wei, respected and kindly treated an old horse. Here, the character yin carries the sense of steadying the mind and valuing something highly. Because of this, the state of Wei honored him with ritual conveyance and respect.

Duke Zhuang and the Mantis Again

Because Duke Zhuang yielded to a single mantis, brave men willingly came to serve him with glad hearts.

King Tang and the Net-Setter

King Tang of Shang saw a man who had set nets on all four sides to trap animals. He told him to remove three sides and leave only one, and he offered a prayer: "May those that wish to fly go up, and those that wish to run go down, and may they not enter my net." As a result, forty states came to pay court to him.

King Wen and the Dry Bones

While building the Spirit Terrace, King Wen of Zhou unearthed human bones. That night he dreamed that the dead man asked to be buried. King Wen had the bones reinterred on another day according to ritual, and he honored the dead with the funeral rites due to a Grand Officer of the fifth rank. As a result, the Nine Yi, a general term for distant peoples, turned their hearts toward him.

King Wu and the Travelers

King Wu of Zhou saw travelers suffering from heat stroke. He had them rest in the shade of trees, and he fanned them with his own hands, one on each side. The people of the realm were moved by his virtue (De).

King Goujian of Yue Punishes Himself

Once, King Goujian of Yue wrongly condemned someone in a judgment. He drew the sword Longyuan, a famous blade, and cut his own thigh, letting the blood flow to the ground as self-punishment. Because of this, his soldiers fought to the death.

Summary

When sages apply their minds to small matters, they can accomplish great deeds. When they examine what is near with care, they can win over distant lands.

Sun Shuao and Zi Fa

Sun Shuao dug a canal to bring the waters of Qihu to irrigate the fields of Yulou, in the region of present-day Lujiang, Anhui. King Zhuang of Chu recognized that he was fit to serve as Lingyin, the highest administrative official of Chu. Zi Fa distinguished military merit from hardship and ease and kept rewards and punishments in good order; one account says he regulated labor and rest in building city walls. The state of Chu recognized that he was fit to command the army.

All of these examples appear in minor details yet connect to great principles. A sage in action need not worry much; he need only see clearly the principle within them.

Using "One Who Understands Music" as an Analogy

If ten thousand people strike bells and the notes fail to harmonize, one person who truly understands music is enough. Discussions of governing a state and waging war are no different: once one grasps the essentials, there is no need for many people.

The Linchpin Analogy

A carriage can travel a thousand miles because of the three-inch linchpin, the small iron pin inserted at the ends of the axle to keep the wheels from coming off. Urging people without understanding the principle, and forbidding them without understanding the principle, can never truly succeed.

This passage tells of two matters: Zigong's persuasion of Wu to release the Lord of Wei, and Duke Ai of Lu's construction of a great hall and the remonstrance it provoked.

Formerly, the Lord of Wei (Duke Zhe of Wei) came to Wu to pay court. King Fuchai of Wu imprisoned him and meant to exile him to the seaside. Many people remonstrated, one after another, yet none could stop the King. When Duke Ai of Lu heard of this, he removed his bells and drums, hung white silk, and went in person to see Confucius, his face clouded with worry. Confucius asked why he was troubled. Duke Ai said: Feudal lords should not be close to one another by nature, yet now they take lords as their kin. Great officers should not form factions, yet now they form factions among themselves. The Lord of Wei has come to pay court to Wu, and he has been imprisoned and is to be exiled. Who would have thought that speaking of benevolence and righteousness could bring such a great calamity? I wish to save him, but I am powerless. What should I do?

Confucius said: If you wish to save him, send Zigong. Duke Ai summoned Zigong and conferred on him the seal of a general. Zigong declined, saying that high rank does nothing to resolve a crisis, and that what matters is the path one takes. He then went in person to Wu and met the Grand Minister, Bo Pi (Taizai Pi). Bo Pi was delighted and wished to recommend him to the King. Zigong said: If you cannot decide matters yourself or speak before the King, how can you save the Lord of Wei? I have come because of you. Bo Pi asked: How do you know I cannot? Zigong replied: When the Lord of Wei set out, half the people of Wei said it was better to pay court to Jin, and half said it was better to pay court to Wu. The Lord still judged that paying court to Wu would preserve his person, so he came himself to receive his fate. Now you welcome him and then imprison him, and even plan to exile him. This is the same as rewarding those who advised paying court to Jin and punishing those who advised paying court to Wu. The feudal lords have always consulted milfoil stalks and tortoise shell (shigui) to learn whether paying court to Wu would bring fortune or misfortune. If it proves unfavorable, they will all turn toward Jin. If you wish to achieve the great enterprise of hegemony, will it not become all the harder?

Bo Pi entered the palace and reported to the King. The King issued an order to all officials: within ten days, anyone who has not extended the full courtesy due to the Lord of Wei shall be put to death. Zigong may be said to have understood how to persuade.

The other matter concerns Duke Ai's construction of a very large hall. The Great Officer Gongxuan Zi remonstrated, saying: If the hall is large and many people fill it, it will be noisy; if few people are in it, it will feel empty and desolate. He hoped the ruler would keep to a moderate measure. Duke Ai replied: "Gua ren (I, the lone one)……"

Note on terms: Shigui refers to divination with milfoil stalks and tortoise shell. Taizai Pi (Bo Pi) was a powerful minister of Wu who held the office of Grand Minister (taizai). Zigong, also known as Duanmu Ci, was a disciple of Confucius renowned for his skill in debate.

Huainanzi (Huainan Hongliejie), An Explanatory Reading in Plain Language

Part 1: Lord Lu Builds a Palace and Gongxuan Zi Remonstrates Three Times

Lord Lu said, "I will obey," but the palace construction did not stop. Gongxuan Zi came to see him again and said, "Our state is small and the palace is large. When the people hear of this, they will surely resent our ruler, and when the other feudal lords hear of it, they will surely look down on our state."

Lord Lu again said, "I will obey," but the building still did not stop. Gongxuan Zi came a third time and said, "On the left stands the Zhao shrine and on the right the Mu shrine. (In ancient ancestral temples, Zhao and Mu refer to the positions of the shrines of former rulers.) Yet you build a great hall that looks down upon the shrines of two former lords. Will this not harm you?" Only then did Lord Lu order the work halted, and the builders tore down the walls and left.

Lord Lu's wish to build the palace was sincere, and Gongxuan Zi's admonitions were necessary. Yet of the three remonstrances, only the last was heeded, and the first two were not wrong in their approach.

Part 2: The Parable of Fishing: Only the Right Method Accomplishes the Task

Fishing by a river, one may return at sunset without catching even a small fish. This is not because the fish in the river refuse to take bait, but because the bait used is not what they want. When a skilled angler grips the rod and casts the bait, the fish open their mouths and bite, and he catches the fish he seeks.

Nothing in the world is beyond governing. (That is to say, all things can be handled with the appropriate method.) There are only matters beyond human strength, where one is simply helpless.

Lead and cinnabar differ in kind and color, yet lead can be refined into an elixir because one grasps the method. Therefore, ornate and elaborate words do not aid persuasion. What matters is examining the root of the matter.

Part 3: Things Are Hard to Distinguish, and the Fall of the Yu Household

Things that resemble one another yet belong to different categories are numerous and hard to tell apart. Some that appear to be of the same kind are not, and some that appear different are in fact the same. Some that seem to be so are not so, and some that seem not to be so are in fact so.

There is a common saying: "When a kite drops a rotting rat, the Yu household is destroyed." Why is this said? The Yu family were wealthy people of Liang (Liang here refers to the area around present-day Junyi in Chenliu, Henan). Their household was abundant and prosperous, with wealth beyond measure and goods beyond count. They built a tall tower overlooking the main road, set out music and wine, and gathered crowds to gamble. The wandering knights gambled below, while those in the tower played a game called Shepengzhang (a kind of board game), in which hitting the mark won double the stakes, and they laughed loudly.

One day a kite happened to drop a rotting rat, which landed right on one of the knights. The knights said to one another, "The Yu family has enjoyed wealth and pleasure for a long time and often shows contempt for others. We have not dared to offend him, yet he insults us with a rotting rat. If we do not repay this, we cannot establish our authority in the world." They then asked to join forces with Gong Lu (a personal name), and, united in purpose, led the crowd to attack the Yu household.

Summary: Through the tale of Lord Lu's palace construction and Gongxuan Zi's three remonstrances, this section shows that persuasion must follow proper method. The analogy of fishing emphasizes that only the right method can accomplish a task. The ruin of the Yu household, brought on by the insult of a rotting rat, shows that the wealthy must not treat others with contempt, since a small matter can grow into a great disaster.

Huainan Hongliejie Vernacular Interpretation

The Meaning of the Scripture

Some people rely entirely on their retainers and factional allies, and in the end this brings about their own destruction. This is what it means for things to appear to be "of the same kind and on the same path" when in truth they are not the same at all.

What Is Meant by "Not Looking It, Yet Being It"?

Qu Jian, a Grand Officer of Chu, once warned Shi Qi, who belonged to the faction of Bai Gongsheng:

"Bai Gongsheng is going to rebel." Shi Qi replied, "No, he will not." He argued that Bai Gongsheng was humble in bearing, courteous to worthy scholars, and did not guard his household strictly. Moreover, his measuring vessels were deliberately made large and his weights deliberately light. He treated people generously. How could one say that he was "unfit" to rebel?

Qu Jian said, "Precisely because he is like this, he is the more dangerous."

Three years later, Bai Gongsheng did indeed launch a rebellion, killing Ziijiao, the Lingyin (Chief Minister), and Zi Qi, the Sima (Minister of War). Both were uncles of Bai Gongsheng.

This is the principle that a man who does not appear to be a rebel may turn out to be exactly one.

What Is Meant by "Seeming to Be So, Yet Not Being It"?

When Zifa was magistrate of Shangcai, a man committed a crime and was sentenced to punishment. After the case was judged, the sentence was to be carried out in the presence of the Lingyin. Zifa suddenly felt distressed and was moved to pity for the offender. After the man had been punished, he still remembered Zifa's kindness.

Later, Zifa fled from his own offense and went to serve King Wei of Chu, whose personal name was Pan. The man who had once been punished then turned to attack the very person who had pardoned him. The man who had been pardoned fled to a thatched hut beneath the city wall. There he stamped his feet in rage and cried out, "Zifa condemned me and had me punished! I hate him to the bone. Even if I ate his flesh, it would not satisfy my resentment!" The pursuers heard this and believed it completely, so they did not search the hut any further. In fact, the man was still alive inside.

The lesson of Zifa's story is that people who appear to be bound by a fierce cycle of grievance and revenge may, in truth, be nothing of the kind.

What Is Meant by "Not Seeming to Be So, Yet Being It"?

In the past, King Goujian of Yue behaved with extreme abasement toward King Fuchai of Wu. He volunteered to become a vassal, sent his wife to serve as a concubine, and presented tribute on schedule, offering tribute in both spring and autumn. He surrendered the altars of the state and the welfare of his people, retired from public life, and yet in battle he charged at the very front. His manners were exceedingly modest and his words extremely deferential, as though he were sincerely submitting.

Yet the thought of betrayal had long been stirring in his heart. Later, three thousand armored soldiers captured Fuchai at Guxu, a place name.

These four situations, resembling yet not being, not resembling yet being, seeming so yet not so, and not seeming so yet being so, must all be carefully distinguished.

Conclusion

Affairs are hard to see clearly because people tend to conceal the first signs of their intentions and cover up their traces. Under the appearance of public spirit they hide private aims. They use crooked reasoning to pass for the proper Way and use false appearances to confuse others. If a person's true inner intentions and their outward conduct matched perfectly, like the two halves of a tally, judging them would be much easier. In reality, this is seldom the case.

Plain Interpretation

(If the preceding passage speaks of moderation and keeping to one's proper place, then this sentence follows: when people can live this way, the world will no longer see states ruined and families destroyed so often.)

A fox hunting a pheasant will always first lower its body and droop its ears, feigning a gentle, harmless appearance, and wait for the pheasant to come near. Seeing no danger, the pheasant relaxes its guard, and the fox is able to seize it. But if the fox glares, raises its tail, and shows the posture of one bent on killing, the pheasant will be frightened and fly far away to escape.

When people deceive one another with falsehood, it is not merely the small cleverness of birds and beasts. Many things in the world resemble their own kind and are hard to tell apart in appearance, so one cannot tell them apart by surface alone, and therefore one must examine and distinguish them with great care.