Lord Xiang of Zhao learned chariot‑driving from Wangzi Qi. Soon afterward he raced against Wangzi Qi, changing horses three times yet falling behind three times. Lord Xiang said: “You have not taught me all your driving skills.”
Wangzi Qi replied: “All skills have been taught; you misuse them. What matters most in driving is that the horse’s body fits the carriage, and the driver’s mind harmonizes with the horse – only then can one travel fast and far. Now when you lag behind, you crave to catch me; when you lead, you fear being caught. Racing along a long road, one either leads or lags. Yet your mind is fixed on me in both cases; how can you harmonize with your horse? This is why you fall behind.”
Bai Gong Sheng plotted rebellion. After court, he held his cane backward, its sharp tip piercing his chin. Blood flowed to the ground yet he did not notice. People of Zheng commented: “If he forgets his own chin, what else will he not forget!”
Hence the saying: “The farther one goes outward, the less wisdom one has.” This means when wisdom chases distant external things, nearby essentials are neglected. Thus sages have no fixed conduct.
They integrate all perspectives, hence “know without traveling.”
They integrate all observations, hence “see clearly without looking.”
They act with the times, achieve merit through available conditions, and utilize the power of all things to gain superior benefits, hence “accomplish without forced action.”
Note
This passage teaches that obsessive focus on external rivals or distant goals scatters inner judgment; true wisdom lies in inner harmony, timely adaptation, and utilizing all available resources rather than blind striving.
Late Warring‑States Legalist philosopher. This passage is from Illustrating Laozi (Yu Lao), his commentary on the Dao De Jing. He uses two fables to explain holistic strategic thinking.
Lord Xiang of Zhao (King Xiang of Zhao)
Ruler of Zhao; his racing failure illustrates distraction by external rivalry.
Wangzi Qi (Wang Liang)
Master chariot‑driver who emphasizes inner harmony over competitive obsession.
Bai Gong Sheng
Chu noble plotting revolt; his self‑inflicted injury shows mindlessness from obsessive schemes.
Chariot‑Driving Parable
Classic metaphor: over‑focus on external competition disrupts inner coordination and core performance.
Far‑Wandering‑Wisdom Loss Principle
Chasing distant goals makes one overlook immediate fundamentals, a core Daoist‑Legalist insight.
Non‑Action (Wu‑Wei) Re‑defined
Not passivity, but flexible timing, holistic planning, and leveraging external resources rather than forced personal effort.
趙襄主學御於王子期，俄而與於期逐，三易馬而三後。襄主曰：「子之教我御術未盡也。」對曰：「術已盡，用之則過也。凡御之所貴，馬體安於車，人心調於馬，而後可以進速致遠。今君後則欲逮臣，先則恐逮於臣。夫誘道爭遠，非先則後也。而先後心皆在於臣，上何以調於馬，此君之所以後也。」白公勝慮亂，罷朝，倒杖而策銳貫顊，血流至於地而不知。鄭人聞之曰：「顊之忘，將何為忘哉！」故曰：「其出彌遠者，其智彌少。」此言智周乎遠，則所遺在近也，是以聖人無常行也。能並智，故曰：「不行而知。」能並視，故曰：「不見而明。」隨時以舉事，因資而立功，用萬物之能而獲利其上，故曰：「不為而成。」
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