The Dao is the origin of all things in the world and the standard for judging right and wrong. Therefore, an enlightened ruler grasps this origin to explore the beginning and end of all things, and studies this standard to analyze the causes of success and failure.
A ruler should treat all things with an empty and calm mind, allowing things to acquire corresponding names according to their own manifestations, and letting affairs develop naturally in line with their essential nature. Only by remaining open‑minded without prejudice can one see the true features of things; only by staying composed and calm can one master correct principles of action.
Those who offer advice naturally put forward their propositions, and those who handle affairs naturally produce corresponding outcomes. When outcomes are verified and fully consistent with propositions, the ruler need not toil personally, and the truth of all things will become clear.
Hence it is said: a ruler must not reveal his likes. If he does, ministers will deliberately polish their words and deeds to curry favor. A ruler must not expose his intentions. If he does, ministers will disguise their viewpoints to ingratiate themselves.
Therefore, by setting aside personal likes and dislikes, ministers will show their true selves; by abandoning inherent prejudices and subjective wit, ministers will stay self‑alert and prudent.
Even if a ruler possesses wisdom, he should not readily use it for deliberation, letting all things remain in their proper places. Even if he has talent, he should not act arbitrarily, so as to observe the grounds on which ministers conduct their affairs. Even if he has bravery, he should not flaunt power, enabling ministers to give full play to their valor.
Thus, without relying on personal wisdom, the ruler maintains sharp insight; without depending on personal talent, he achieves accomplishments; without drawing on personal bravery, he wields powerful deterrence.
High‑ranking ministers stick to their duties, all officials follow fixed laws, and the ruler appoints them according to their abilities – this is called observing constant norms.
How serene the ruler is, as if not occupying the throne! How unfathomable he is, so that ministers cannot fathom his whereabouts.
An enlightened ruler governs through non‑action above the court, and all ministers below remain reverent and prudent.
The principle of an enlightened ruler is: let wise men exhaust their deliberations, and he judges affairs accordingly, so his intelligence is never exhausted; encourage worthy men to exert their talents, and he appoints them based on their capacity, so his competence is never drained. When merits are achieved, the ruler gains the reputation of sagacity; when faults occur, ministers bear corresponding blame, so the ruler’s good name is never damaged.
Therefore, one who is not worthy can become the teacher of worthy men, and one who is not wise can rule over wise men. Ministers bear hard labors while the ruler enjoys the fruits of success. This is the constant way upheld by an enlightened ruler.
Note
This text integrates Taoist quietism and Legalist authoritarian techniques, forming a mature theory of imperial governance: stay impartial and invisible, employ others’ talents, take all honors, and assign all responsibilities to subordinates.
Han Fei
The most representative Legalist thinker of the late Warring States Period. This passage comes from his work *The Way of the Ruler (Zhu Dao)*, which lays out core monarchical governing strategies.
Dao (the Way)
Originally a core Taoist concept referring to the universal origin and natural law. Han Fei absorbs Taoist thought and transforms it into the supreme political principle for rulers.
Non‑action (Wu‑wei)
Re‑defined by Legalism: the ruler does not engage in trivial personal work, but controls subordinates via systems, laws and inspection, rather than doing everything himself.
A ruler must not reveal his likes
This view echoes the ideas expressed in Chapter 3 of the Tao Te Ching: “Do not display objects of desire, so that the people’s hearts will not be disturbed.”
Matching Form and Name
Key Legalist statecraft: supervise ministers by checking whether their actual performance matches their official titles and promises, linking rewards and punishments strictly to results.
Autocratic Monarchy Logic
The ruler conceals personal emotions and intentions to avoid being manipulated by ministers; he takes credit for success and shifts blame for failures, consolidating supreme royal power.
道者，万物之始，是非之纪也。是以明君守始以知万物之源，治纪以知善败之端。故虚静以待，令名自命也，令事自定也。虚则知实之情，静则知动者正。有言者自为名，有事者自为形，形名参同，君乃无事焉，归之其情。故曰：君无见其所欲，君见其所欲，臣自将雕琢；君无见其意，君见其意，臣将自表异。故曰：去好去恶，臣乃见素；去旧去智，臣乃自备。故有智而不以虑，使万物知其处；有贤而不以行，观臣下之所因；有勇而不以怒，使群臣尽其武。是故去智而有明，去贤而有功，去勇而有强。群臣守职，百官有常，因能而使之，是谓习常。故曰：寂乎其无位而处，漻乎莫得其所。明君无为于上，群臣竦惧乎下。明君之道，使智者尽其虑，而君因以断事，故君不穷于智；贤者勑其材，君因而任之，故君不穷于能；有功则君有其贤，有过则臣任其罪，故君不穷于名。是故不贤而为贤者师，不智而为智者正。臣有其劳，君有其成功，此之谓贤主之经也。
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