Explanation 4
One who shakes a tree by pulling at each leaf will labor greatly yet fail to reach them all; but if one strikes the trunk from side to side, all the leaves will shake. If one shakes the tree beside a deep pool, the birds will be startled and fly upward, and the fish will be frightened and sink downward. One who is skilled at spreading a net pulls its headrope; if one were to handle each of the ten thousand meshes one by one and only then catch fish, the task would be laborious and difficult; but if one pulls the headrope, the fish are already caught in the bag. Thus officials are the trunk and headrope of the people; therefore the sage ruler governs officials and does not govern the people directly.
In fighting a fire, if an official is ordered to carry jars and pots and run to the blaze, he serves only as one man; but if he holds a whip and directs others, he can command ten thousand. Hence the sage does not attend personally to the common people, and the enlightened ruler does not busy himself with trifling matters.
Zao Fu was hoeing when a father and son passed by in a carriage. Their horse was frightened and would not move. The son got down to lead it, the father and son pushed the carriage, and they asked Zao Fu, “Help us push!” Zao Fu put away his tools, stopped hoeing, placed his tools in their carriage, took hold of the reins, and grasped the whip. Before he had even used them, the horses galloped off. If Zao Fu had not known how to drive, even if he had exhausted himself pushing, the horses would still not have moved. Now he remained at ease, even placed his tools in their carriage, and won their gratitude, because he had the art of driving. Thus the state is the ruler’s carriage, and power is the ruler’s horse. Without the art to control it, though he labors, he cannot avoid disorder; with the art to control it, he may dwell in ease and yet achieve the merit of an emperor or king.
The hammer and anvil are used to flatten what is uneven; the bow-straightening frame is used to correct what is not straight. The sage establishes laws in order to flatten the uneven and correct the crooked. When Zhuo Chi held power in Qi, he pulled out the sinews of King Min of Qi; when Li Dui held power in Zhao, he starved Lord Father to death. These two rulers were unable to use their hammer, anvil, and bow-straightening frame; therefore they died violent deaths and became laughingstocks to the world.
Another version says: When one enters Qi, one hears only of Zhuo Chi and not of the king of Qi; when one enters Zhao, one hears only of Li Dui and not of the king of Zhao. Hence it is said: If a ruler does not wield method, his authority becomes light and his ministers monopolize renown.
Another version says: King Wuling of Zhao installed King Huiwen to administer the government, with Li Dui as chancellor. Because King Wuling did not personally hold the power of life and death, he was coerced by Li Dui.
Another version says: Tian Ying served as chancellor of Qi. Someone said to the king, “If Your Majesty does not personally examine the annual accounts for several days, you will have no way to know the deceit, errors, and losses of your officials.” The king said, “Good.” Tian Ying heard this and immediately requested that the king hear the accounts. When the king was about to do so, Tian Ying ordered his clerks to prepare all the tallies, vouchers, and records of measures and volumes. The king listened to the accounts himself, but they were too many to hear. After finishing his meal, he sat down again and could no longer enjoy his supper. Tian Ying said, “These are matters that the ministers dare not neglect day and night throughout the year. If Your Majesty hears them in a single evening, the ministers will be encouraged.” The king said, “Very well.” Before long the king had fallen asleep, and the clerks all took knives and altered the figures on the tallies. Thus disorder began with the ruler’s personal hearing of the accounts.
Note
This Legalist excerpt from Han Feizi‑Chapter 35.9 advocates “governing officials rather than people”. With tree‑shaking and chariot metaphors, it warns against ruler’s micromanagement and stresses mastering statecraft to avoid ministerial usurpation.
Han Feizi / Legalism:
Han Fei was a major Legalist thinker of the late Warring States period. He argued that a ruler should rely on law, method, and power, rather than personal virtue or micromanagement.
“Governing officials, not the people”:
Han Fei compares officials to a tree’s trunk and a net’s headrope. If the ruler controls officials well, the people will be governed indirectly.
Zao Fu:
A legendary master charioteer in ancient China. Han Fei uses him to show that skillful control is more effective than brute effort.
The state as carriage, power as horse:
This is a famous Legalist metaphor. The state is the vehicle, authority is the horse, and the ruler must have the art of driving it.
Hammer and anvil; bow-straightening frame:
These are tools for flattening metal and straightening bows. Han Fei uses them to explain that law is an instrument for correcting disorder.
Zhuo Chi and King Min of Qi:
Zhuo Chi was a general who seized power in Qi. According to Han Fei and other Warring States sources, he tortured and killed King Min of Qi.
Li Dui and King Wuling of Zhao:
After a succession crisis in Zhao, Li Dui trapped King Wuling in the Sand Dune Palace, where he starved to death. Han Fei cites this as a warning about losing control of life-and-death authority.
Lord Father:
This title refers to King Wuling of Zhao after he abdicated in favor of his son, King Huiwen.
Tian Ying and the Qi king’s accounts:
Tian Ying overwhelms the king with detailed financial records so that the king falls asleep and clerks alter the figures. Han Fei uses this to argue that rulers should not drown themselves in petty administration.
Method:
In Legalist thought, method means the ruler’s techniques for inspecting officials, matching names to realities, and preventing ministers from seizing power.
说四
摇木者一一摄其叶，则劳而不遍；左右拊其本，而叶遍摇矣。临渊而摇木，鸟惊而高，鱼恐而下。善张网者引其纲，若一一摄万目而后得，则是劳而难；引其纲，而鱼已囊矣。故吏者，民之本、纲者也，故圣人治吏不治民。
救火者，令吏挈壶瓮而走火，则一人之用也；操鞭箠指麾而趣使人，则制万夫。是以圣人不亲细民，明主不躬小事。造父方耨，时有子父乘车过者，马惊而不行，其子下车牵马，父子推车，请造助我推车。造父因收器，辍而寄载之，援其子之乘。乃始检辔持策，未之用也，而马咸骛矣。使造父而不能御，虽尽力劳身助之推车，马犹不肯行也。今身使佚，且寄载，有德于人者，有术而御之也。故国者，君之车也；势者，君之马也。无术以御之，身虽劳，犹不免乱；有术以御之，身处佚乐之地，又致帝王之功也。
椎锻者，所以平不夷也；榜檠者，所以矫不宜也。圣人之为法也，所以平不夷、矫不直也。淖齿之用齐也，擢闵王之筋；李兑之用赵也，饿杀主父。此二君者，皆不能用其椎锻榜檠，故身死为戮而为天下笑。
一曰：入齐，则独闻淖齿而不闻齐王；人赵，则独闻李兑而不闻赵王。故曰：人主者不操术，则威势轻而臣擅名。
一曰：武灵王使惠文王莅政，李兑为相，武灵王不以身躬亲杀生之柄，故劫于李兑。
一曰：田婴相齐，人有说王者曰：“终岁之计，王不一以数日之间自听之，则无以知吏之奸邪得失也。”王曰：“善。”田婴闻之，即送请于王而听其计。王将听之矣，田婴令官具押券斗石参升之计。王自听计，计不胜听，罢食后，复坐，不复暮食美。田婴复谓曰：“群臣所终岁日夜不敢偷怠之事也，王以一夕听之，则群臣有为劝勉矣。”王曰：“诺。”俄而王已睡矣，吏尽揄刀削其押券升石之计。王听之，乱乃始生。
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