Explanations III
A wine seller in Song measured his wine fairly, treated customers respectfully, brewed excellent wine, and hung his banner high; yet his wine would not sell and turned sour. Puzzled, he asked Yang Qian, an elder of his neighborhood. Yang Qian said, “Is your dog fierce?” The man replied, “The dog is fierce, but why should that prevent the wine from selling?” Yang Qian answered, “People fear it. If someone sends a child with money and a jug to buy wine, the dog rushes out and bites him. This is why the wine turns sour and remains unsold.”
A state also has fierce dogs. Men of the Way possess statecraft and wish to enlighten the ruler of a great state, yet powerful ministers act as fierce dogs, rushing forward to bite them. This is why the ruler is deceived and constrained, and why men of the Way are not employed.
Duke Huan of Qi asked Guan Zhong, “What is the greatest danger in governing a state?” Guan Zhong replied, “The greatest danger lies in the rats of the altar.” The duke asked, “Why fear the altar’s rats?” Guan Zhong answered, “Have you seen how an altar is built? Wooden posts are set up and plastered with clay. Rats gnaw through the wood and make their homes inside. If you smoke them out, you fear burning the wood; if you flood them, you fear washing away the clay. That is why the rats cannot be caught. Now the ruler’s attendants, when outside, exploit their influence to extract profit from the people; when inside, they conspire together and conceal their wrongdoing from the ruler. They spy on the ruler’s inner feelings and report them to outsiders. Inside and outside reinforce one another, and officials grow rich from this. If they are not punished, the law is thrown into disorder; if they are punished, the ruler feels unsettled. They entrench themselves by relying on the ruler. They are the altar-rats of the state.”
Thus, when a minister holds power and controls prohibitions, making clear that those who serve him will benefit and those who do not will be harmed, he too is a fierce dog. If great ministers act as fierce dogs and bite men of the Way, while attendants act as altar-rats and spy on the ruler’s feelings, and the ruler remains unaware, how can he avoid being blocked, and how can the state avoid ruin?
Yao wished to transmit the world to Shun. Gun remonstrated, “This is ominous! How can one transmit the world to a common man?” Yao did not listen and raised troops to execute Gun at the outskirts of Mount Yu. Gong Gong also remonstrated, “How can one transmit the world to a common man?” Yao again raised troops and executed Gong Gong at the capital of Youzhou. Thereafter, no one in the world dared to oppose transmitting the world to Shun. Confucius heard of this and said, “It was not difficult for Yao to recognize Shun’s worthiness. What was difficult was that, to ensure Shun’s succession, he executed those who remonstrated.” Another version says, “Not allowing suspicion to undermine what one has clearly discerned – that is the difficulty.”
King Zhuang of Chu had a law of the Mao Gate: when ministers, officers, and princely sons entered court, if a horse’s hooves trampled the eaves’ gutter, the court justice was to cut the carriage pole and execute the driver. The crown prince entered court and violated this rule. The court justice cut the pole and executed the driver. The prince, angered, went in weeping and asked the king to punish the justice. The king said, “Law exists to honor the ancestral temple and to revere the state. One who establishes and follows orders and reveres the state is a minister of the altars; how can he be punished? To violate the law and disregard orders, showing no reverence for the state, is for a minister to override his ruler and for a subordinate to contend with his superior. If a minister overrides his ruler, the ruler loses authority; if a subordinate contends with his superior, the ruler’s position is endangered. If authority is lost and the position endangered, the state cannot be preserved. What then can I bequeath to my descendants?” The prince withdrew, lodged apart, slept in the open for three days, and twice bowed northward to beg forgiveness for his capital offense.
Another version says that the king of Chu urgently summoned the crown prince. By Chu law, carriages were not to reach the Mao Gate. Rain had filled the courtyard with puddles, so the prince drove his carriage to the gate. The court justice said, “Carriages may not reach the Mao Gate. To do so violates the law.” He raised his weapon, struck the prince’s horses, and ruined the harness. The prince entered weeping and asked the king to punish the justice. The king replied, “Before there was a reigning lord whom he did not overstep; behind there was a heir whom he did not spare. Admirable! He is truly the fang that guards my law.” He raised the justice’s rank by two grades, let the prince leave through a rear gate, and warned him not to offend again.
Lord Si of Wei said to Bo Yi, “If you think my state too small to serve, I can certainly employ you. I will raise your rank and make you a senior minister,” and granted him ten thousand qing of land. Bo Yi replied, “My mother believes me capable of serving as chancellor to a lord of ten thousand chariots and entrusts household affairs to me. Yet she has a shamaness, Lady Cai, whom she loves and trusts. Though my mother accepts my judgment, she still consults Lady Cai before deciding. Now, between ruler and minister there is not the closeness of mother and child, yet every ruler has his ‘Lady Cai.’ Such favored persons pursue private interests. What lies beyond the law’s cord and what lies within the law’s measure are enemies and cannot coexist.”
Another version says that when the lord of Wei wished to travel to Jin with Bo Yi, Bo Yi said, “My mother is at home; let me return and consult her.” The lord himself asked Bo Yi’s mother, who consented. Bo Yi then told his mother, “Does the lord love me as you do? Does he judge me as wisely as you do?” She said no. Bo Yi replied, “Even after you and I have settled a matter, you still seek Lady Cai’s decision. Though the lord has agreed with me, another ‘Lady Cai’ will surely undo it. Thus I cannot remain his minister for long.”
A singing teacher first tests the pupil: a rapid note must match the gong tone, and a slow note must match the zhi tone. If they do not match, one cannot say the pupil has been taught.
Wu Qi, a man from Zuo in Wei, asked his wife to weave silk. The cloth was narrower than required, so he told her to redo it. When it was finished, it still did not meet the measure, and Wu Qi was furious. His wife said, “Once the warp is set, it cannot be changed.” Wu Qi sent her away. Her brother advised her not to seek readmission, saying, “Wu Qi is a man of law. To establish law for great states, he must first apply it to his wives and concubines.” Another version says that Wu Qi had asked his wife to weave silk exactly as shown. She produced finer cloth, and Wu Qi said, “I told you to weave it thus, yet you made it differently fine. Why?” She replied, “The materials were the same, but I took greater care to make it excellent.” Wu Qi said, “That is not what I meant,” and sent her back to her father’s house, declaring, “In my household there are no empty words.”
Duke Wen of Jin asked Hu Yan, “I have distributed rich food and wine throughout the hall and palace, slaughtered an ox so that all in the state shared it, and spent a year’s revenue to clothe my soldiers. Is this enough to make the people fight?” Hu Yan said no. The duke added that he had relaxed market taxes, softened punishments, aided the bereaved, pardoned offenders, and helped the poor. Hu Yan again said no, explaining, “These measures make people cherish their lives and property, whereas war demands that they risk them. If the people follow you to preserve themselves, yet you lead them to death, they lose their reason for following you.” When asked what would suffice, Hu Yan answered, “Make it impossible for them not to fight.” Asked how, he said, “Reward with certainty and punish without fail.” Asked for the utmost severity, he replied, “Do not spare the noble or beloved; let the law reach even those you love.”
The next day, the duke ordered a hunt in Pulu, setting noon as the deadline and declaring that latecomers would be punished by military law. One of his favorites, Dian Jie, arrived late. The officers requested punishment. Though the duke wept, he allowed the sentence to be carried out. Dian Jie was executed and displayed to the people, thereby demonstrating the credibility of the law. Thereafter the people feared, saying, “If the law reaches one so noble and beloved, how much more will it reach us?” Seeing that the people could now be led into battle, Duke Wen attacked Yuan and conquered it; attacked Wei, turned its fields eastward, and seized Wulu; defeated Guo; attacked Cao; besieged Zheng from the south and overturned its parapets; raised the siege of Song; and finally defeated Chu at Chengpu. He then held the covenant at Jian tu and established righteousness at Hengyong. In one campaign he achieved eight successes. This happened for no other reason than that he followed Hu Yan’s counsel and borrowed Dian Jie’s spine to establish the law’s credibility.
The pain of a carbuncle is such that one must either pierce to the marrow or endure unbearable anguish; otherwise one will not allow a physician to lance it with a whetstone. So it is with a ruler’s governance: unless he feels that disorder threatens his very peace, he will not heed the wise or punish rebellious ministers. Rebellious ministers are invariably those most dear to the ruler. For a common man to separate a ruler from such beloved favorites is like trying to relieve swellings on both thighs at once; the body may perish, and the counsel will not be carried out.
Note
This Han Feizi ‑ Chapter 34.6 Legalist passage uses “fierce‑dog” and “altar‑rat” metaphors. It illustrates that credible laws must apply even to nobles and favorites, to block corrupt insiders and consolidate royal authority.
A major Legalist thinker of the late Warring States period. He synthesized earlier Legalist ideas on law, administrative technique, and positional power.
Fierce dog / altar-rat:
Legalist metaphors. The “fierce dog” blocks worthy advisers from reaching the ruler; the “altar-rat” hides within sacred institutions and cannot be removed without damaging what protects it.
Duke Huan of Qi and Guan Zhong:
A famous ruler-minister pair of the Spring and Autumn period. Here they illustrate the danger of entrenched insiders.
Yao, Shun, Gun, Gong Gong:
Legendary sage-kings and ministers. Han Fei uses Yao’s harsh suppression of dissent to show the difficulty of enforcing political judgment.
King Zhuang of Chu and the Mao Gate law:
King Zhuang enacted a palace-gate regulation to protect royal authority. The “Mao Gate” was a ceremonial gate; the “court justice” enforced the rule even against the crown prince.
Bo Yi and Lady Cai:
Bo Yi warns that rulers, like his mother, often consult hidden intermediaries. “Lady Cai” represents private favorites who undermine lawful counsel.
Wu Qi:
A Warring States general and reformer associated with strict enforcement of law. The story shows his belief that law must begin within one’s own household.
Duke Wen of Jin, Hu Yan, Dian Jie:
Duke Wen was a Spring and Autumn hegemon. Hu Yan advised him that rewards and punishments must be credible. Executing his favorite Dian Jie demonstrated that law applied even to those most loved.
Carpentry cord and musical tones:
The “carpenter’s line” symbolizes legal standards; the gong and zhi tones represent objective criteria for teaching and evaluation.
说三
宋人有酤酒者，升概甚平，遇客甚谨，为酒甚美，县帜甚高，然而不售，酒酸。怪其故，问其所知闾长者杨倩，倩曰：“汝狗猛耶？”曰：“狗猛则酒何故而不售？”曰：“人畏焉。或令孺子怀钱挈壶雍而往酤，而狗迓而龁之，此酒所以酸而不售也。”夫国亦有狗铬，有道之士怀其术而欲以明万乘之主，大臣为猛狗迎而龁之，此人主之所以蔽肋，而有道之士所以不用也。故桓公问管仲：“治国最奚患？”对曰：“最患社鼠矣。”公曰：“何患社鼠哉？”对曰：“君亦见夫为社者乎？树木而涂之，鼠穿其间，掘穴托其中。熏之则恐焚木，灌之则恐涂阤，此社鼠之所以不得也。今人君之左右，出则为势重而收利于民，入则比周而蔽恶于君。内间主之情以告外，外内为重，诸臣百吏以为富。吏不诛则乱法，诛之则君不安。据而有之，此亦国之社鼠也。”故人臣执柄而擅禁，明为己者必利，而不为己者必害，此亦猛狗也。夫大臣为猛狗而龁有道之士矣，左右又为社鼠而间主之情，人主不觉。如此，主焉得无壅，国焉得无亡乎？
一曰：宋之酤酒者有庄氏者，其酒常美。或使仆往酤庄氏之酒，其狗龁人，使者不敢往，乃酤他家之酒。问曰：“何为不酤庄氏之酒？”对曰：“今日庄氏之酒酸。”故曰：“不杀其狗则酒酸。”一曰：桓公问管仲曰：“治国何患？”对曰：“最苦社鼠。夫社，木而涂之，鼠因自托也。熏之则木焚，灌之则涂阤，此所以苦于社鼠也。今人君左右，出则为势重以收利于民，入则比周谩侮蔽恶以欺于君，不诛则乱法，诛之则人主危。据而有之，此亦社鼠也。”故人臣执柄擅禁，明为己者必利，不为己者必害，亦猛狗也。故左右为社鼠，用事者为猛狗，则术不行矣。
尧欲传天下于舜，鲧谏曰：“不祥哉！孰以天下而传之天匹夫乎？”尧不听，举兵而诛杀鲧于羽山之郊。共工又谏曰：“孰以天下而传之于匹夫乎？”尧不听，又举兵而诛共工于幽州之都。于是天下莫敢言无传天下于舜。仲尼闻之曰：“尧之知舜之贤，非其难者也。夫至乎诛谏者，必传之舜，乃其难也。”一曰：“不以其所疑败其所察则难也。”
荆庄王有茅门之法，曰：“群臣大夫诸公子入朝，马蹄践霤者，廷理斩其辀戮其御。”于是太子入朝，马蹄践霤，廷理斩其辀，戮其御。太子怒，入为王泣曰：“为我诛戮廷理。”王曰：“法者，所以敬宗庙，尊社稷。故能立法从令，尊敬社稷者，社稷之臣也，焉可诛也？夫犯法废令，不尊敬社稷者，是臣乘君而下尚校也。臣乘君，则主失威；下尚校则上位危。威失位危，社稷不守，吾将何以遗子孙？”于是太子乃还走，避舍露宿三曰，北面再拜请死罪。
一曰：楚王急召太子。楚国之法，车不得至于茆门。天雨，廷中有潦，太子遂驱车至于茆门。廷理曰：“车不得至茆门。至茆门，非法也。”太子曰：“王召急，不得须无潦。”遂驱之。廷理举殳而击其马，败其驾。太子入为王泣曰：“廷中多潦，驱车至茆门，廷理曰’非法也’，举殳击臣马，败臣驾。王必诛之。”王曰：“前有老主而不逾，后有储主而不属，矜矣！是真吾守法之牙也。”乃益爵二级，而开后门出太子，勿复过。
卫嗣君谓薄疑曰：“子小寡人之国以为不足仕，则寡人力能仕子，请进爵以子为上卿。”乃进田万顷。薄子曰：“疑之母亲疑，以疑为能相万乘所不窕也。然疑家巫有蔡妪者，疑母甚爱信之，属之家事焉。疑智足以信言家事，疑母尽以听疑也。然已与肄言者，亦必复决之于蔡妪也。故论疑之智能，以疑为能相万乘而不窕也；论其亲，则子母之间也；然犹不免议之于蔡妪也。今疑之于人主也，非子母之亲也，而人主皆有蔡妪。人主之蔡妪，必其重人也。重人者，能行私者也。夫行私者，绳之外也；而疑之所言，法之内也。绳之外与法之内，仇也，不相受也。”
一曰：卫君之晋，谓薄疑曰：“吾欲与子皆行。”薄疑曰：“媪也在中，请归与媪计之。卫君自请薄媪。曰：“疑，君之臣也，君有意从之，甚善。”卫君曰：“吾以请之媪，媪许我矣。”薄疑归，言之媪也，曰：“卫君之爱疑奚与媪？”媪曰：“不如吾爱子也。”“卫君之贤疑奚与媪也？”曰：“不如吾贤子也。”“媪与疑计家事已决矣，乃更请决之于卜者蔡妪。今卫君从疑而行，虽与疑决计，必与他蔡妪败之。如是，则疑不得则长为臣矣。”
夫教歌者，使先呼而诎之，其声反清徵者，乃教之。
一曰：教歌者先揆以法，疾呼中宫，徐呼中徵。疾不中宫，徐不中徵，不可谓教。
吴起，卫左氏中人也，使其妻织组，而幅狭于度。吴子使更之。其妻曰：“诺。”及成，复度之，果不中度，吴子大怒。其妻对曰：“吾始经之而不可更也。”吴子出之，其妻请其兄而索入，其兄曰：“吴子，为法者也。其为法也，且欲以与万乘致功，必先践之妻妾，然后行之，子毋几索入矣。”其妻之弟又重于卫君，乃因以卫君之重请吴子。吴子不听，遂去卫而入“
一曰：吴起示其妻以组，曰：“子为我织组，令之如是。”组已就而效之，其组异善。起曰：“使子为组，令之如是，而今也异善，何也？”其妻曰：“用财若一也，加务善之。”吴起曰：“非语也。”使之衣而归。其父往请之，吴起曰：“起家无虚言。”
晋文公问于狐偃曰：“寡人甘肥周于堂，卮酒豆肉集于宫，壶酒不清，生肉不布，杀一牛遍于国中，一岁之功尽以衣士卒，其足以战民乎？”狐子曰：“不足。”文公曰：“吾弛关市之征而缓刑罚，其足以战民乎？”狐子对曰：“不足。”文公曰：“吾民之有丧资者，寡人亲使郎中视事，有罪者赦之，贫穷不足者与之，其足以战民乎？”狐子对曰：“不足。此皆所以慎产也；而战之者，杀之也。民之从公也，为慎产也，公因而迎杀之，失所以为从公矣。”曰：然则何如足以战民乎？”狐子对曰：“令无得不战。”公曰：“无得不战奈何？”狐子对曰：“信赏必罚，其足以战。”公曰：“刑罚之极安至？”对曰：“不辟亲贵，法行所爱。”文公曰：“善。”明日，令田于圃陆，期以日中为期，后期者行军法焉。于是公有所爱者日颠颉，后期，吏请其罪，文公陨涕而忧。吏曰：“请用事焉。”遂斩颠颉之脊以徇百姓，以明法之信也。而后百姓皆惧曰：“君于颠颉之贵重如彼甚也，而君犹行法焉，况于我则何有矣。”文公见民之可战也，于是遂兴兵伐原，克之；伐卫，东其亩，取五鹿；攻阳胜虢；伐曹；南围郑，反之陴；罢宋围。还与荆人战城濮，大败荆人；返为践土之盟，遂成衡雍之义：一举而八有功。所以然者，无他故异物，从狐偃之谋，假颠颉之脊也。
夫痤疽之痛也，非刺骨髓，则烦心不可支也；非如是，不能使人以半寸砥石弹之。今人主之于治亦然：非人不知有若则安；欲治其国，非如是不能听圣知则诛乱臣。乱臣者必重人，重人者，必人主所甚亲爱也。人主所甚亲爱也者，是同坚白也。夫以布衣之资，欲以离人主之坚白所爱，是犹以解左髀说右髀者，是身必死而说不行者也。
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