《抱朴子外篇》Vol. 9

Ge Hong (Daoist name Baopuzi) employs the metaphor of charioteering to illustrate the relationship between ruler and minister, emphasizing that talent requires an enlightened sovereign to realize its potential.

Just as fleet-footed steeds like the Lü'er can achieve remarkable speed only when guided by a master charioteer like Zaofu, and just as Yu the Great and Hou Ji could effectively govern the bureaucracy only under sage rulers like Yao and Shun, proper coordination yields twice the result with half the effort—the charioteer effortlessly covers a thousand li in a day, and harmonious ruler-minister relations naturally inspire songs of praise.

Conversely, if slaves (Zanghuo) are put in charge of famed steeds like the Sushuang, or if a tyrant like King Zhou of Shang (Yinxin) faces virtuous ministers such as Weizi, Jizi, and Bigan, disaster ensues: attempting to spur the horse only tightens the reins, and offering loyal counsel invites calamity. It is like a chariot overturning on a treacherous road—once a state declines, revival becomes nearly impossible.

Even the finest steed falters under a poor driver, and the wisest advisor stumbles under an unworthy ruler. Confucius could not dissuade Duke Zhao of Lu from his misguided travels, and Yan Ying failed to prevent Cui Zhu’s rebellion—not due to lack of ability, but because their lords were unfit.

The ruler-minister dynamic resembles a vessel and its contents: a small container cannot hold large things. A child abandons a fortune in gold to chase butterflies; a man from Yue rejects fine delicacies yet craves toad meat—both fail to discern true value. The most precious things, if unused, become worthless; without support, they are easily harmed.

History records Duke Ling of Wei trembling at wise counsel and Duke Xiao of Qin dozing through profound discourse. For such rulers to dream of governing well or employing talent is as absurd as walking backward to catch a galloping horse or heading to Yan when bound for Chu.