If the ruler above is not like Heaven, he cannot universally cover all below; if his heart is not like Earth, he cannot entirely bear all things. Mount Tai establishes no likes or dislikes, and thus achieves its height; the rivers and seas do not select their small tributaries, and thus achieve their abundance.
Therefore, the great ruler entrusts his physical form to Heaven and Earth, and all things are complete; he guides his heart through the mountains and seas, and the state becomes wealthy. When the ruler above harbors no poison of wrath, and the subjects below harbor no hidden resentments, when superiors and subordinates meet in mutual simplicity and take the Way as their dwelling, then long-term benefits accumulate, great achievements are established, fame is attained in the present, and virtue is passed down to posterity. This is the ultimate state of good governance.
Note
This excerpt comes from Han Feizi · The Grand Outline, its most Daoist‑tinged chapter on rulers emulating nature for grand vision. Using heaven‑earth and mountains‑seas as metaphors, Han Fei holds that an enlightened ruler should possess cosmic tolerance and impartiality. Rejecting personal whims in governance and appointment, he lets all things thrive to achieve lasting accomplishments.
If the ruler is not like Heaven, he cannot cover all below; if his heart is not like Earth, he cannot bear all things:
This is Han Fei’s ultimate metaphor for the ruler’s required scope of vision and capacity. Heaven covers everything without exception; Earth bears everything without discrimination. A ruler who operates with personal biases or limited vision cannot truly govern the entire realm.
Mount Tai establishes no likes or dislikes:
Mount Tai was the most sacred mountain in ancient China, symbolizing stability and grandeur. Han Fei uses it to argue that a ruler must be completely impartial. If a ruler favors certain people or things out of personal preference, he will inevitably alienate others and fail to build a truly great state. True greatness comes from absolute neutrality.
Rivers and seas do not select their small tributaries:
This echoes the famous Daoist saying “海纳百川，有容乃大” (The ocean is vast because it admits all rivers). Han Fei adapts this Daoist concept for Legalist governance: a ruler must accept all subjects and all contributions, no matter how small or seemingly insignificant. Discrimination in accepting talent or resources leads to a weakened state.
The Great Ruler / The Great Man:
In this context, “大人” does not refer to a high-ranking official, but to the supreme ruler who has achieved the highest level of governance by aligning himself with the cosmic order (Heaven and Earth).
Taking the Way as their dwelling:
“舍” literally means a dwelling or resting place. This phrase shows the deep Daoist influence on Han Fei’s later thought. The ruler and his subjects do not merely follow the law; they ultimately rest in the “Way” (道, Dao or Tao) – the fundamental, natural order of the universe. Law is the human expression of the cosmic Way.
The ultimate state of good governance:
This is Han Fei’s highest political ideal. It is not a state of constant heroic action, but one of profound tranquility, mutual trust, and natural harmony. When the ruler governs without personal wrath and the people harbor no resentment, the state achieves its ultimate perfection.
上不天则下不遍覆，心不地则物不毕载。太山不立好恶，故能成其高；江海不择小助，故能成其富。故大人寄形于天地而万物备，历心于山海而国家富。上无忿怒之毒，下无伏怨之患，上下交顺，以道为舍。故长利积，大功立，名成于前，德垂于后，治之至也。
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