《抱朴子外篇》Vol. 12

This passage discusses how rulers should employ ministers whose abilities surpass their own. The author Ge Hong (Daoist name Baopuzi) refutes the notion that "ministers whose talents exceed the sovereign's cannot be employed," citing numerous historical examples:

In ancient times, the young ruler of Chu relied on twenty-five veteran ministers to bring peace and order to his state. The humble-born Zijian could govern a large kingdom precisely because he was assisted by many whose abilities surpassed his own. Duke Huan of Qi, though morally flawed (behaving licentiously like beasts, drinking with disheveled hair, and maintaining a disorderly harem), entrusted state affairs to Guan Zhong (styled Zhongfu) and ultimately became the hegemon of the Spring and Autumn period. After Guan Zhong's death, Qi immediately fell into chaos. When Lu employed Jizi for over twenty years, both domestic and foreign affairs remained well-ordered. These examples demonstrate that employing worthy talents leads to great achievements, while self-conceit invites disaster.

Emperor Gaozu of Han (Liu Bang) was inferior to Zhang Liang (styled Zifang) and Chen Ping in strategic planning within the command tent, and less capable than Han Xin and Ying Bu in leading troops, yet he achieved imperial success by employing all these talents. It resembles how running swiftly cannot match riding a fast horse, nor can personal pursuit equal employing falcons and hounds. A powerful bow is difficult to draw yet can pierce hard targets; a great vessel is hard to steer yet can bear heavy loads across deep waters; fierce generals are challenging to command yet can repel enemies and expand territories; worthy ministers may be difficult to work with yet can properly order human relationships and social norms.

Even the mediocre Duke Ai of Lu received the devoted service of a sage like Confucius, while the incompetent Duke Jing of Qi was served faithfully by a worthy minister like Yan Ying. Ministers should not compare their abilities with their sovereigns, nor insist on serving only enlightened rulers like Yao and Shun. True worthies should uphold the principle: "What ruler cannot be served? What people cannot be governed?" They should feel ashamed if they cannot elevate their sovereign to the level of Yao and Shun—this represents the mindset of truly enlightened individuals.