老子韩非列传 — Shiji

When Confucius traveled to Zhou, he went to ask Laozi about ritual. Laozi said: "What you inquire about—the men and their bones have all decayed. Only their words remain. Moreover, when a gentleman finds his proper time, he rides forth; when he does not, he drifts like a tumbleweed. I have heard it said that a skilled merchant keeps his treasures deeply hidden as if empty, and a man of noble virtue appears foolish in bearing. Cast aside your arrogance and excessive desires, your affected demeanor and wild ambitions—none of these will benefit you. This is all I have to tell you."

When Confucius departed, he said to his disciples: "Birds, I know, can fly; fish, I know, can swim; beasts, I know, can run. Those that run can be snared; those that swim can be netted; those that fly can be shot with arrows. But dragons—I cannot fathom. They ride the wind and clouds and ascend to heaven. Today I have seen Laozi, and he is perhaps like a dragon!"

One hundred and twenty-nine years after Confucius died, the Zhou royal historian Dan, as recorded in the historical records, visited Duke Xian of Qin and said: "Originally, Qin and Zhou were united. They remained joined for five hundred years, then separated. Seventy years after separation, hegemons and true kings will arise." Some say that Dan was Laozi; others say he was not, and the world does not know which is correct. Laozi was a reclusive gentleman. Laozi's son was named Zong; Zong served as a general of Wei and was enfeoffed at Duan'gan. Zong's son was Zhu; Zhu's son was Gong; Gong's great-great-grandson was Jia, who served under Emperor Wen of Han. Jia's son Xie became the Grand Tutor to Liu Ang, the King of Jiaoxi, and thus settled in Qi.

Those who study Laozi's teachings in the world reject Confucian scholarship, while Confucian scholars also reject Laozi's teachings. When doctrines differ, they cannot be reconciled—could this be what it means? Li Er embodied non-action, allowing transformation to occur naturally; he maintained purity through stillness.

Zhuangzi was a native of Meng, named Zhou. He once served as an official at the Qiyuan garden in Meng, living at the same time as King Hui of Wei and King Xuan of Qi. His learning encompassed all that was worth examining, yet its essential principles returned to Laozi's teachings. Thus his writings extend over a hundred thousand words, for the most part using allegory. He composed "The Fisherman," "The Robber Zhi," and "Qu Qing" to denounce Confucius's followers and clarify Laozi's teachings. Works such as "Wei Lei Xu" and "Kang Sang Zi" are all empty discourse without substance. Yet he was skilled at composing interlaced rhetoric, drawing analogies and heightening emotions, using these to carp at and expose the Confucian and Mohist schools—so much so that even the distinguished scholars of his age could not free themselves from his arguments. His words flowed freely and without restraint to suit his own purposes, which is why kings and nobles could not make use of him.

When King Wei of Chu heard that Zhuangzi was worthy, he sent an envoy with generous gifts to summon him, promising him the position of minister. Zhuangzi laughed and said to the Chu envoy: "A thousand pieces of gold is great wealth; the position of minister and lord is noble and esteemed. Have you not seen the sacrificial oxen used in the suburban sacrifices? For several years they are fed and tended, dressed in embroidered robes, and led into the great temple. At such a time, even if one wished to be a lonely suckling pig, could it be granted? Go away quickly, and do not defile me. I would rather amuse myself in a filthy stream and find joy there than be fettered by those who hold dominion over a state. I shall never accept official position, to find contentment for my own will."

Han Feizi understood the difficulty of persuasion, and his essay on the difficulties of persuasion was extremely thorough, yet he died in Qin and could not escape his fate.

"The Difficulties of Persuasion" states: The difficulty of persuasion lies not in my ability to persuade being difficult; nor is it in my eloquence being difficult to comprehend; nor is it in my daring to speak freely and fully being difficult. The difficulty of persuasion lies in knowing the mind of the one to be persuaded, and in whether my argument will fit it.

The key to persuasion lies in knowing how to adorn what the listener takes pride in and to conceal what he finds shameful. If he knows his own plan is sound, do not point out its flaws to humiliate him; if he is bold in his decisions, do not frustrate him by invoking his enemies; if he prides himself on his strength, do not challenge him with difficulties. Comparing different matters that share the same strategy, praising different men who act in parallel—these can serve to adorn without giving offense. When there is someone who shares his previous failure, openly excuse him from fault. Great loyalty creates no discord; eloquent argument creates no conflict—only then can one's wisdom fully emerge. This is why closeness and trust are difficult to achieve. Only after much time has passed and favor is fully earned, only when deep counsel brings no suspicion and dispute brings no punishment, only when one can clearly point out benefits and harms to achieve success, directly indicating right and wrong to establish oneself, only when this mutual dependence is achieved—only then does persuasion succeed.

Yi Yin was a cook; Baili Xi was a captive. Both obtained their positions by petitioning their rulers. Thus these two sages, though saints, still could not avoid serving personally and becoming soiled by the world. This is something that those who would serve in office must consider.

There was a wealthy man in Song whose wall collapsed in the rain. His son said, "If you do not repair it, there will certainly be thieves." The neighbor's father said the same thing. That night, indeed, a great deal of wealth was stolen. The family suspected their son but doubted the neighbor. In former times, when Duke Wu of Zheng wanted to attack Hu, he gave his daughter in marriage to the ruler of Hu. He then asked his ministers: "I wish to use force. Who should we attack?" Guan Qisi said: "Hu can be attacked." Duke Wu then executed Guan Qisi, saying: "Hu is a brotherly state. How could you suggest attacking it?" When the ruler of Hu heard this, he thought Zheng was now allied with him and ceased preparations. The Zheng forces then attacked Hu and took it. In these two cases, the judgments were both correct; yet the one who was extreme was executed, the one moderate was suspected. It is not knowing that is difficult; it is applying that knowledge that is difficult.

In former times, when Mi Zixia was beloved by the ruler of Wei, the laws of Wei stated that whoever secretly drove the ruler's carriage would be punished by amputation. Later, when Mi Zixia's mother fell ill, someone heard of it and went at night to inform him. Mi Zixia forged an order and drove the ruler's carriage. The ruler heard of it and praised him: "How filial! For his mother's sake he would risk the punishment of amputation!" When they were touring the orchards together, Mi Zixia ate a peach and found it sweet; instead of finishing it, he offered it to the ruler. The ruler said: "How he loves me! Forgetting his own hunger, he thinks of me!" When Mi Zixia's beauty faded and his favor diminished, he offended the ruler. The ruler said: "He once forged an order to drive my carriage, and once offered me a peach from his own mouth." Thus Mi Zixia's conduct had not changed from before, yet when seen earlier he was esteemed, later he was punished—because love and hate had completely reversed. Thus when one is loved by the ruler, what is appropriate is treated as affection; when one is hated by the ruler, what is appropriate is treated as estrangement. Therefore those who advocate and persuade must examine whether the ruler's love or hate has changed before they speak.

A son said if the wall was not mended, there would be thieves. An elderly neighbor father said the same. That night, indeed, a great deal of wealth was lost, and the family, knowing their son well, suspected the neighbor's father. Formerly, Duke Wu of Zheng wished to attack the state of Hu, so he gave his daughter in marriage to the ruler of Hu. Then he asked his ministers: "I wish to use my troops; whom can I attack?" Guan Qisi said: "Hu can be attacked." Duke Wu then executed Guan Qisi, saying: "Hu is a state with which we are bound by brotherly ties. Why do you suggest attacking it?" When the ruler of Hu heard this, he considered Zheng to be close to him and did not take precautions against Zheng. The men of Zheng launched a surprise attack and seized Hu. These two speakers both had correct insights, yet the first was killed and the second was suspected. It is not that knowing is difficult, but that handling what one knows is difficult.

Some brought Han Feizi's writings to Qin. When King Zheng saw his essays on "Solitary Fury" and "The Five Vermin," he exclaimed: "Alas! If I could meet this man and associate with him, I would die without regret!" Li Si said: "These are writings composed by Han Feizi." Qin then urgently attacked Han. The King of Han at first did not employ Han Feizi, but when the crisis came, he sent Han Feizi as envoy to Qin. The King of Qin was delighted with him, but did not yet fully trust or employ him.

Li Si and Yao Jia were jealous of him, and spoke against him: "Han Feizi is a prince of Han. Now Your Majesty wishes to unify the states; in the end he will not serve Qin rather than Han—this is human nature. If Your Majesty does not employ him but releases him to return, this will be leaving a future danger. It would be better to punish him by law and put him to death." The King of Qin found this reasonable, and ordered officials to investigate Han Feizi. Li Si sent someone to deliver poison to Han Feizi, telling him to take his own life. Han Feizi wished to present his case to the King, but could not obtain an audience. The King of Qin later regretted it and sent someone to pardon him, but by then Han Feizi was already dead.

Both Shen Zi and Han Zi authored works that were transmitted to later generations, and many scholars study them. I alone grieve that Han Feizi wrote about the difficulties of persuasion yet could not free himself.

Boyang established the teaching, pure and effortless;

They all originate from the intent of the Way and its Virtue, but Laozi’s thought is most profound and far-reaching. Boyang (Laozi) established his teaching, advocating purity, stillness, and non-action.

The Dao honored in eastern Lu, the trace fled to western extremes.