Explanation 5
Zi Zhengzi was pulling a carriage up the Gaoliang bridge but could not support it. He sat on the carriage pole and sang; those in front stopped, and those behind hurried forward, and so the carriage went up. If Zi Zhengzi had had no method to attract people, even if he had exhausted himself to death, the carriage still would not have gone up. Now he did not undergo such hardship, yet the carriage went up, because he had a method to bring people to help him.
When Zhao Jianzhu sent out tax collectors, his officials asked whether the rates should be light or heavy. Jianzhu said, “Neither too light nor too heavy. If they are heavy, profit will flow to the ruler; if they are light, profit will go to the people. If officials do not seek private gain, the system will be just.” Bo Yi remarked to Zhao Jianzhu, “Your state is full in the middle.” Jianzhu was pleased and asked, “What do you mean?” Bo Yi replied, “The treasuries above are empty, and the people below are poor and starving, yet corrupt officials have grown rich.”
Duke Huan of Qi traveled in disguise to visit the homes of the people. He saw an old man who supported himself alone and asked why. The man replied, “I have three sons, but my family is too poor to provide them with wives. They have gone out to work as hired laborers and have not yet returned.” Duke Huan returned and told Guan Zhong. Guan Zhong said, “If stores and granaries have wealth that rots and is thrown away, the people will go hungry; if there are resentful women in the palace, the men among the people will have no wives.” Duke Huan said, “Good.” He then arranged for women in the palace to be given in marriage and issued an order to the people: “Men shall take wives at twenty; women shall marry at fifteen.”
Another version says: Duke Huan of Qi traveled in disguise among the people. There was a man named Lu Menji, seventy years old and without a wife. Duke Huan asked Guan Zhong, “Are there commoners who are old and still without wives?” Guan Zhong said, “There is Lu Menji, who is seventy and still has no wife.” Duke Huan asked, “How can he be provided with a wife?” Guan Zhong said, “I have heard that if those above accumulate wealth, those below will surely suffer scarcity; if there are resentful women in the palace, there will be old men without wives among the people.” Duke Huan said, “Good.” He ordered that women in the palace who had not been attended by the ruler be sent out in marriage, and he decreed that men should marry at twenty and women at fifteen. Thus there were no resentful women within the palace and no unmarried men outside.
Yanling Zhuozi rode in a carriage adorned with green dragons and patterned ornaments. There were hooks in front and spiked goads behind. When the horse tried to advance, the hooks blocked it; when it tried to retreat, the spiked goads pierced it; so the horse moved sideways and fled. Zao Fu passed by and wept, saying, “The governance of people in ancient times was like this. Rewards are meant to encourage, yet slander remains attached to them; punishments are meant to prohibit, yet praise is added to them. The people stand in the middle, not knowing which way to turn; this too is why the sage weeps.”
Another version says: Yanling Zhuozi rode in a carriage drawn by Canglong and decorated with Di patterns. In front there were ornamental obstructions; behind there were sharp goads. When the horse advanced, it was held back; when it retreated, it was whipped. Unable to go forward or back, the horse shied and fled, whereupon Zhuozi got down, drew his knife, and cut its legs. Zao Fu saw this, wept, and would not eat all day. He looked up to heaven and sighed, saying, “The whip is meant to make it advance, yet there are obstructions in front; the reins are meant to guide it back, yet there are sharp goads behind. Now a ruler may advance someone for his purity, yet dismiss him for not suiting his attendants; he may praise someone for his fairness, yet depose him for not obeying. The people become afraid and stand in the middle, not knowing what course to follow. This is why the sage weeps.”
Note
This Legalist Han Feizi‑Chapter 35.10 uses multiple anecdotes. It warns against corrupt middle‑level officials and contradictory governance, urging rulers to adopt consistent policies and proper techniques for effective administration.
Han Feizi / Legalism:
Han Fei was a major Legalist thinker of the late Warring States period. He emphasized that rulers should govern through law, method, and power rather than through personal effort alone.
Zi Zhengzi:
A minor figure used here to show that a ruler should attract help through method. Pulling a carriage alone is ineffective; organizing people to help is effective.
Zhao Jianzhu:
Also known as Zhao Jianzi, a powerful minister of the state of Jin during the late Spring and Autumn period. He is often cited in early Chinese texts as a model of political judgment.
“The state is full in the middle”:
This phrase means that officials between the ruler and the people grow rich while the treasury above and the people below both suffer. Han Fei uses it to warn against corrupt intermediaries.
Duke Huan of Qi and Guan Zhong:
Duke Huan was the first hegemon of the Spring and Autumn period; Guan Zhong was his famous chancellor. Han Fei often uses them to discuss effective governance.
Resentful women and unmarried men:
In classical Chinese political thought, if the ruler keeps too many women in the palace, it distorts marriage patterns among the people. Releasing palace women and setting marriage ages was seen as a way to restore social balance.
Yanling Zhuozi:
A figure cited by Han Fei to illustrate contradictory governance. His carriage is set up so the horse cannot move forward or backward.
Zao Fu:
A legendary master charioteer. Here he weeps because he sees how contradictory rewards and punishments confuse the people.
Contradictory signals in governance:
Han Fei argues that if a ruler praises honesty but punishes those who do not flatter attendants, people will become fearful and unsure how to act. Effective rule requires clear and consistent standards.
说五
兹郑子引辇上高梁而不能支。兹郑踞辕而歌，前者止，后者趋，辇乃上。使兹郑无术以致人，则身虽绝力至死，辇犹不上也。今身不至劳苦而辇以上者，有术以致人之故也。
赵简主出税者，吏请轻重。简主曰：“勿轻勿重。重，则利入于上；若轻，则利归于民。束无私利而正矣。”薄疑调赵简主曰：“君之国中饱。”简主欣然而喜曰：“何如焉？”对曰：“府库空虚于上，百姓贫饿于下，然而奸吏富矣。”
齐桓公微服以巡民家，人有年老而自养者，桓公问其故。对日：“臣有子三人，家贫无以妻之，佣未反。”桓公归，以告管仲。管仲曰：“畜积有腐弃之财，则人饥饿；宫中有怨女，则民无妻。”桓公曰：“善。”乃论宫中有妇人而嫁之。下令于民日：“丈夫二十而室，妇人十五而嫁。”
一曰：桓公微服而行于民间，有鹿门稷者，行年七十而无妻。桓公问管仲曰：“有民老而无妻者平？”管仲曰：“有鹿门稷者，行年七十矣而无妻。”桓公曰：“何以令之有妻？”管仲曰：“臣闻之：上有积财，则民臣必匾乏于下；宫中有怨女，则有老而无妻者。”桓公曰：“善。”令于宫中“女子未尝御出嫁之”。乃令男子年二十而室，女年十五而嫁。则内无怨女，外无旷夫。
延陵卓子乘苍龙挑文之乘，钩饰在前，错錣在后。马欲进则钩饰禁之，欲退则错錣贯之，马因旁出。造父过而为之泣涕，曰：“古之治人亦然矣。夫赏所以劝之，而毁存焉；罚所以禁之，而誉加焉。民中立而不知所由，此亦圣人之所为泣也。”
一曰：延陵卓子乘苍龙与翟文之乘，前则有错饰，后则有利鎚，进则引之，退则策之。马前不得进，后不得退，遂避而逸，因下抽刀而刎其脚。造父见之，泣，终日不食，因仰天而叹曰：“策，所以进之也，错饰在前；引，所以退之也，利錣在后。今人主以其清洁也进之，以其不适左右也退之；以其公正也誉之，以其不听从也废之。民惧，中立而不知所由，此圣人之所为泣也。”
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