Lao Laizi was a native of Chu. During a time of social turmoil, he withdrew from the world and lived as a farmer on the southern slope of Mount Meng. He built walls with reeds and a cottage with wild grasses; his bed was made of tree branches, and his mat was woven from yarrow and mugwort. He drank water and ate beans, clearing the mountain to sow his crops. When someone mentioned him to the King of Chu, the king personally drove his chariot to Lao Laizi’s door. At the time, Lao Laizi was weaving a straw basket. The king said, “I wish to entrust the governance of the state to you, sir.” Lao Laizi replied, “Very well.”
After the king left, Lao Laizi’s wife returned from gathering firewood and asked, “Did you agree to it?” Lao Laizi said, “I did.” His wife replied, “I have heard that those who can be enticed with wine and meat can subsequently be beaten with whips; those who can be tempted with official titles and emoluments can subsequently be punished with the executioner’s axe. I will not be controlled by others.” With that, she threw down her basket and left. Lao Laizi followed his wife, and they did not stop until they reached south of the Yangtze River. He said, “The fur of birds and beasts can be spun into clothing, and their leftover grains are enough to feed us.” Confucius once heard his teachings and was visibly moved to solemn reverence. Lao Laizi wrote fifteen essays expounding on the practical application of Daoist thought. No one ever knew where he ultimately ended up.
Note
Lao Laizi, a Chu Taoist hermit, lived simply farming on Meng Mountain. When the king offered him state governance, his wife refused officialdom’s chains, so they fled south. He penned Taoist works and won deep respect from Confucius.
Lao Laizi (老莱子)
A legendary Daoist hermit of the Spring and Autumn period, famous not only for his philosophical reclusion but also for the filial piety tale of “Lao Laizi Entertains His Parents” (老莱娱亲), where he dressed in colorful clothes and acted like a child to amuse his elderly parents. In this text, however, he is portrayed purely as a staunch advocate of Daoist freedom.
The great Chinese philosopher and founder of Confucianism. His appearance here, showing deep reverence for a Daoist hermit, serves as a literary device to validate Lao Laizi’s spiritual and philosophical superiority, bridging the two major Chinese philosophical traditions.
The Wife’s Rejection of Officialdom
The wife’s speech is a classic articulation of Daoist political philosophy. She views state power and wealth not as blessings, but as tools of control and violence (“whips and axes”). Her immediate departure demonstrates the extreme Daoist commitment to personal autonomy and the rejection of societal entanglement, highlighting the egalitarian and resolute nature of Daoist recluses.
Primitive Reclusion Lifestyle
The detailed description of his home (reeds, branches, yarrow) symbolizes a deliberate return to a primitive, natural state. It reflects the Daoist ideal of extreme frugality and harmony with nature, contrasting sharply with the luxurious and corrupt royal court.
老莱子者，楚人也。当时世乱，逃世，耕於蒙山之阳。莞葭为墙，蓬蒿为室，枝木为床，蓍艾为席，饮水食菽，垦山播种。人或言於楚王，王於是驾至莱子之门。莱子方织畚，王曰：“守国之政，孤愿烦先生。”老莱子曰：“诺。”王去，其妻樵还，曰：“子许之乎？”老莱曰：“然。”妻曰：“妾闻之，可食以酒肉者，可随而鞭棰，可拟以官禄者，可随而铁钺。妾不能为人所制者。”妻投其畚而去。老莱子亦随其妻，至於江南而止。曰：“鸟兽之毛，可绩而衣，其遗粒足食也。”仲尼尝闻其论，而蹙然改容焉。著书十五篇，言道家之用。人莫知其所终也。
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