Pathway to Japanese Literature

Translated by Yanai Hisashi

Laozi was a native of Li Xiang, Quren Li of Ku County in the state of Chu.
His surname was Li; his given name was Er; his courtesy name was Boyang; and his posthumous name was Dan.
He served as the historian of the Zhou's (1) Archives Chamber.
Confucius went to Zhou and was going to ask Laozi about rites.
Laozi said,“Those whom you speak of—their person and bones have all decayed; only their words remain.
Moreover，when a gentleman seizes the opportunity，he rides in a carriage (2); when he does not seize it，he moves about burdened by weeds (3).
I have heard that an excellent merchant (4) deeply conceals his goods and appears empty，and a gentleman with abundant virtue resembles one who seems foolish in countenance.
Discard your (5) arrogance and excessive desires，(6) pretentious demeanor，and (7) extravagant ambitions.
All these are of no benefit to you.
The reason I have told you all this is nothing more than what I have said.”
Confucius departed and said to his disciples，“I know birds can fly，I know fish can swim，I know beasts can run.
Those that run can be made into (8) nets; those that swim can be made into (9) fishing lines; those that fly can be made into (10) arrow-headed ropes.
As for dragons，I cannot know how they ride the wind and clouds to ascend to heaven.
Today，having seen Laozi，he is indeed like a dragon!”

Laozi cultivated Daoist morality; his teachings were self-concealing and made namelessness his pursuit. Having long resided in Zhou and witnessed its decline, he finally departed and reached the Pass. Yin Xi, Guardian of the Pass, said: "You are about to withdraw into seclusion—I must compel you to write a book for me." Thereupon Laozi composed a book in two parts, expounding the principles of Daoist morality in over five thousand characters before departing. None knew his ultimate whereabouts. Some said: "Lao Laizi was also a Chu native who wrote fifteen chapters discussing Daoist applications." Others added: "He was said to be contemporary with Confucius." It was claimed Laozi lived over 160 years—some said over 200 years—through cultivating the Dao and nurturing longevity. One hundred twenty-nine years after Confucius' death, the *Shiji* records: "When Zhou's Grand Scribe Dan met Duke Xian of Qin, he declared: 'First Qin will unite with Zhou then separate; five hundred years after separation they'll reunite; seventy years after reunion a hegemon king will emerge.'" Some claimed: "Dan was Laozi himself." Others denied it. The world never ascertained the truth.

Laozi was a hermit-sage.
Laozi's son was named Zong.
Zong became a general of Wei and was enfeoffed at Duan'gan.
Zong's son was Chu.
Chu's son was Gong.
Gong's great-great-grandson was Jia.
Jia served Emperor Xiaowen of Han.
And Jia’s son Jie became the Grand Tutor of King Ang of Jiaoxi (16).
Therefore, he settled in Qi.
Those in the world who studied Laozi disparaged Confucianism, and Confucianism in turn disparaged Laozi.
“Is this not what is meant by ‘When Dao differs, they do not scheme for each other’?”
Li Er transformed himself through non-action and corrected himself through tranquility.

Zhuangzi was a native of Meng (18). His name was Zhou. Zhou once served as an official of Meng’s Lacquer Garden (19). He was contemporary with King Hui of Liang and King Xuan of Qi. His scholarship was comprehensive (20), thereby elucidating Laozi’s methods (23). Works like *Weileixu* and *Kangsangzi* (24) were all fabrications without factual basis. Yet he skillfully compiled texts (25) and organized their arguments, delineating affairs and categorizing sentiments to excoriate Confucianism and Mohism (26). Though even the eminent scholars of his time (27) could not absolve themselves from his critiques (28), his words flowed unrestrained and self-indulgent (29), suited only to himself. Therefore, none among the kings and nobles could deem his teachings a practical instrument (30).

King Wei of Chu, having heard of Zhuang Zhou’s worthiness, dispatched an envoy bearing lavish gifts to summon him, intending to appoint him as chancellor.
Zhuang Zhou laughed and said to the envoy of Chu, “A thousand gold pieces are substantial profit; the ministerial position is one of supreme honor.”
“Have you never observed the sacrificial ox used in suburban rites?
“For years it is nurtured with care, draped in brocaded silks, and ushered into the Grand Temple.”
“Yet when that moment comes—even if it yearned to become a stray piglet—could such a wish be granted?”
“Be gone swiftly, and spare me your defilement.”
“I would sooner revel in muck and find joy therein.”
“Never shall I wear the bridle of statecraft.”
“To never hold office—this alone shall satisfy my resolve!”

Shen Buhai was a native of Jing.
He was a low-ranking official of former Zheng.
Having studied statecraft, he presented himself to Han’s Marquis Zhao.
Marquis Zhao appointed him as chancellor; internally he reformed governance and education, externally he responded to feudal lords for fifteen years. Until Master Shen’s death, the state remained well-governed and its military strong, with none daring to invade Han.
Master Shen’s scholarship was rooted in Huang-Lao and took penal and administrative methods as its foundation.
He authored two books.
He was called Master Shen.

Han Fei was a prince of Han among the nobility.
He delighted in the study of penal methods and legal techniques, yet their foundation was rooted in Huang-Lao thought.
Fei had a stammer and could not articulate arguments verbally, yet excelled at writing books.
He served Xun Qing alongside Li Si.
Li Si himself considered that he was not equal to Fei.
Fei, seeing Han being weakened, repeatedly remonstrated with the King of Han through numerous writings; the King of Han was unable to employ them.
At this time observing how [the King of Han] governed the state—clarifying its legal system while wielding authority over subjects, enriching the nation and strengthening its military without seeking capable men—instead promoting profligate parasites above those with genuine merit—[Fei] held that Confucians used literary artifice to subvert laws while knights-errant employed martial force against prohibitions.
If lenient he favored men of reputation; if strict he employed armored warriors.
Now those nurtured went unused while those employed went unnurtured.
Grieving over upright ministers rejected by corrupt ones and observing past political shifts he composed *Solitary Indignation*, *Five Vermin*, *Inner and Outer Congeries*, *Forest of Persuasion*, and *Difficulties in Persuasion*—over one hundred thousand words.
Yet though understanding persuasion’s perils and meticulously detailing them in *Difficulties*, he ultimately died in Qin unable to save himself.

(56) The *Difficulties in Persuasion* states: “The difficulty of persuasion lies not in whether I possess the knowledge needed to advise.”
(57) Nor does it lie in my eloquence being unable to clarify my intent.
Nor is it my daring to speak with reckless abandon yet failing to fully express myself.
The true difficulty lies in knowing the mind of the one being persuaded and applying my arguments accordingly.
If you persuade someone motivated by reputation through material gain, you will be deemed base and lowly principled, inevitably cast aside.
If you persuade someone driven by profit through appeals to honor, you will be seen as insincere and detached from reality, certain to be rejected.
When addressing those who feign virtue while coveting gain—if you use reputation as your tool, they will outwardly accept you while inwardly distancing themselves.
If you instead appeal to their greed, they will secretly adopt your counsel while publicly disavowing you.
This cannot be ignored.
Affairs thrive through secrecy and perish through disclosure.
Even if you never leak secrets yourself, should your words brush against matters they conceal, you court danger.
When a noble errs and your wise counsel exposes their faults, your life hangs by a thread.
If intimacy remains shallow yet your insights prove too acute—success strips you of credit, failure breeds suspicion—you stand imperiled.
Should a lord claim another’s stratagem as his own while you share this knowledge, death follows.
When he publicly claims achievements born of hidden deeds—and you know this—you become expendable. Compelling others toward impossible actions or restraining unstoppable impulses invites ruin.
Thus: debate with superiors risks accusations of espionage; converse with underlings invites charges of influence peddling; praise their favorites implies self-interest; criticize their enemies suggests ulterior motives.
Brevity brands you ignorant; verbosity deems you tedious.
Align too closely with facts—they call you timid; range too broadly—they dismiss you as crude.
This defines persuasion’s peril—inescapable knowledge.
The task demands amplifying what they revere and erasing what they loathe.

If he himself considers his plan wise, do not corner him by citing his failures. If he himself deems his judgment courageous, do not anger him by mentioning his adversaries. If he himself regards his strength as ample, do not measure it by its difficulties. When demonstrating how to align plans across different matters or praising coordinated actions among diverse people, do not embellish this to wound them. If there is a shared error, clearly present it as flawless. When supreme loyalty permits no contradiction and enlightened counsel meets no rejection, only then may one fully deploy rhetorical wisdom. This is how those who gain trust without suspicion come to comprehend persuasion's full difficulty.

After prolonged effort brings deep imperial favor, even profound strategizing goes unquestioned and heated debates go unpunished. Then calculate benefits and harms to secure merit, directly indicate right and wrong to burnish one's reputation. Maintaining relations thus constitutes successful persuasion.

Yi Yin became a cook and Baili Xi a captive—both approached their superiors through such means. Though sages, they could not avoid defilement while serving worldly powers. This was no creation of competent officials.

In Song lived a rich man whose wall collapsed during heavy rains. His son warned: "If unrepaired, thieves will surely come." The neighbor's father said likewise. By nightfall, much wealth was stolen. The family praised their son's wisdom while suspecting the neighbor's father.

Long ago, Duke Wu of Zheng desired to attack Hu and thereupon married his daughter to them.
Thereupon he asked his ministers, saying, “I desire to employ troops—who should be attacked?”
Guan Qisi said, “Hu should be attacked.”
He executed Guan Qisi and said, “Hu is a brotherly state—how could you suggest attacking it?”
When the ruler of Hu heard this, he took Zheng as being friendly toward him and did not prepare against Zheng.
The people of Zheng attacked Hu and captured it.
Both these counsels were correct in their wisdom.
However, the more severe cases were executed, while the milder ones were suspected.
The difficulty does not lie in knowing.
(106) The difficulty lies in how one handles knowledge.

Long ago, Mi Zixia was loved by the ruler of Wei.
In the state of Wei, the law held that anyone who secretly drove the ruler’s carriage would be guilty of a crime punishable by amputation. When Mi Zixia’s mother fell ill,
someone heard about it and went to inform him at night.
Mi Zixia commandeered the ruler’s carriage and drove out.
The ruler heard of this and praised his wisdom, saying, “How filial! For his mother’s sake, he risked the punishment of amputation.”
He strolled with the ruler in the fruit garden.
Mi Zixia ate a peach and found it sweet.
He offered it to the ruler without finishing.
The ruler said, “How you love me! You set aside your own appetite to think of me.”
When Mi Zixia’s looks faded and the ruler’s favor waned, he incurred disfavor. The ruler said, “This man once commandeered my carriage and also offered me his leftover peach.”
Therefore, though Mi Zixia’s conduct had not changed from before, he was first deemed wise and later found guilty—this shows love and hatred’s ultimate transformation.
Thus when favored by a ruler, one is deemed wise and drawn closer; when despised by a ruler, one is deemed guilty and pushed away.
Therefore, remonstrating scholars must discern a ruler swayed by favoritism before attempting persuasion.
Now as for dragons—though they may be tamed and ridden,
beneath their throats lies a reverse scale measuring a foot across.
If touched, they will surely kill the person.
Rulers too have reverse scales.
“Therefore,” [Han Fei wrote], “if persuaders can avoid touching a ruler’s reverse scales, they near success.”

Someone transmitted his writings, and they reached Qin.

The King of Qin, upon seeing the writings *Gu Fen* and *Wu Du*, exclaimed, “Alas! If I could meet and associate with this person, I would die without regret.”
Li Si said, “These are Han Fei’s writings.”

Qin therefore urgently attacked Han.
The King of Han initially did not employ Han Fei; when pressed by urgency, he dispatched him as an envoy to Qin.
The King of Qin was pleased with him but did not yet trust him.
Li Si and Yao Jia, harboring malice, slandered him, saying, “Han Fei is a royal prince of Han.”
“Now, Your Majesty desires to annex the feudal lords.”
“Han Fei ultimately acts for Han and not for Qin—this is human nature.”
“Now, if Your Majesty does not employ him but keeps him detained for long without sending him back, this will inevitably plant future calamity.”
“There is nothing better than executing him under excessive laws.”
The King of Qin deemed this appropriate and ordered his officials to prosecute Han Fei.
Li Si had someone send poison to Han Fei, compelling him to commit suicide.
Han Fei wanted to present his case himself but was unable to gain an audience.
The King of Qin later regretted this and had someone pardon him, but Fei had already died.

Shenzi and Hanzi both wrote books transmitted to posterity; (121) there existed many scholars.
I alone lament that Hanzi composed *Shuinan* yet could not extricate himself from calamity.

The Grand Historian remarked: The Dao that Laozi valued was rooted in emptiness and non-being, responded adaptively, and transformed through non-action. Thus his writings employed terminology both subtle and abstruse, rendering them difficult to comprehend. Zhuangzi expounded Daoist morality through diffuse and unrestrained discourse, yet his essence too returned it to nature. Shenzi diligently grounded it in the correspondence of names and realities. Hanzi laid down precise measures closely aligned with practical affairs and clarified distinctions between right and wrong—his approach proved ultimately severe and devoid of mercy. All traced back to the essence of Daoist morality. And Laozi alone remained profound and far-reaching.

Notes by Yanai Hisashi

[1] Historian of the Shouzang Chamber.
Records official of the library.

[2] Carriage.
[Riding] a carriage signifies going forth to devote oneself to worldly affairs.

[3] Tumbleweed Drifting.
It shifts like a broken tumbleweed.

[4] Refers to storing many goods in a warehouse yet appearing as if there were nothing at a glance.

[5] Arrogant air.
Refers to an arrogant air.

[6] Affected demeanor.
Refers to putting on airs.

[7] Scattered ambition.
Refers to the scattering of ambition.

[8] Using a net.
Using a net to catch.

[9] Using a fishing line.
Using a fishing line to catch.

[10] Using a corded arrow.
It was shot using an arrow with a silk cord attached.

[11] Morality.
Laozi's morality differs from Confucian morality, being characterized by emptiness and tranquility.

[12] The pass was also called San Pass, Hangu Pass, or Yumen Pass.

[13] Pass Commandant.
Officials who guarded passes.
Yin was the surname; Xi was the given name.

[14] Function.
Function.

[15] *Records of the Grand Historian*.
It is a record from the historians of the Six Kingdoms period.
Refer to the *Zhou Benji* and *Qin Benji* for this passage.

[16] Grand Tutor.
A supporting role.

[17] Li Er—that is to say, without any action on his part, the people transformed themselves; through purity and tranquility, the people naturally returned to the proper path.
These two phrases were words from the Biographies section; the ancients said they had been mistakenly included here.

[18] Meng.
The name of a county.

[19] Qiyuan.
Name of the castle.

[20] Refers to erudition.

[21] Allegory.
Allegory refers to attributing.
It refers to words that convey one’s true intent by attributing them to other people or things.

[22] "Yufu," "Dao Zhi," "Qieqie."
All are chapter titles from Zhuangzi.
[22] Defamation.
Refers to slandering.

[23] Technique is Dao.
It refers to scholarship.
[24] All are personal names found in Zhuangzi's writings.

[25] Compiled writings and arranged phrases.
[25] By compiling writings and organizing expressions.
[25] Indicating events and analogizing circumstances.
[25] It elucidated worldly affairs through analogy with human sentiments.

[26] Criticized Confucianism and Mohism.
[26] This constituted an attack on the doctrines of Confucius and Mozi.

[27] Established scholar.
[27] A scholar of seasoned maturity.

[28] When they engaged in debate with Zhuangzi, they could not evade the piercing edge of his arguments.

[29] Grandiose and unrestrained.
Expansive in reach yet self-centered in execution.

[30] Vessel.
It refers to employing someone as an outstanding individual.

[31] Lavish offerings.
Refers to bestowing generous ritual gifts.

[32] He was invited under the condition of serving as prime minister.

[33] Suburban Sacrifice.
A ritual conducted in suburban areas to worship Heaven.
A sacrificial ox denotes cattle used for offerings.

[34] Embroidered Patterns.
A garment embroidered with gold and silver.

[35] Entering the Grand Temple.
It refers to being led into the Grand Temple.

[36] Orphaned piglet.
It is a piglet; the term is used because a piglet is not employed as a sacrificial offering.

[37] Muddy Water.
It is muddy water.

[38] Restraint.
Being bound.

[39] Jing.
Name of the county.

[40] Technique.
Refers to the study of Penal and Administrative Methods and Legal Techniques.

[41] Shen Buhai sought audience with Han Zhaohou.
He had an audience with Zhaohou and sought an official position.

[42] Huang-Lao.
Huangdi and Laozi.

[43] Penal and Administrative Methods.
Penal and Administrative Methods (xingming) correspond to form and name.
The study of using names to hold reality accountable.

[44] Various Princes.
Lesser branches of the nobility.

[45] Their conclusion.
[45] The focal point of their conclusion.

[46] Discourse.
[46] The act of speaking about matters and engaging in discussion.

[47] Authority.
[47] Refers to the ruler's position and power.

[48] Frivolous and Decadent Parasites.
It denotes frivolous and decadent petty individuals.
"A parasite" signifies harmful insects.

[49] Merit and Substance.
It indicates persons possessing meritorious achievements and substantial capability.

[50] Confucian scholars employ literary scholarship to invoke antiquity and censure the present, thereby subverting state laws.

[51] Those who champion chivalrous righteousness contravene state prohibitions through martial force.

[52] In times of national tranquility, they esteemed those reputed as capable figures and showered favor upon them; when crises erupted abruptly, they urgently deployed armored warriors to meet the exigency.

[53] Wicked and Crooked Retainers.
It refers to wicked and crooked petty individuals.

[54] Observing the transformations in the successes, failures, gains, and losses of antiquity.

[55] *Gu Fen* (Solitary Indignation), *Wu Du* (Five Vermin), *Nei Wai Chu* (Inner and Outer Storage), *Shuo Lin* (Forest of Persuasion), *Shui Nan* (Difficulties in Persuasion).
These are also the chapter titles of *Hanfeizi* authored by Han Fei.

[56] Refer to the *Shuinan* chapter of *Hanfeizi*.
The level of detail varied and the order too differed; this stemmed from both the Grand Historian’s editorial revisions and errors accumulated through transcriptions.

[57] The character 難 in the original text’s phrase “又非吾辯之難” is redundant.

[58] Hengshi.
Shi (失) means yi (佚).
It refers to arguing freely and unrestrainedly.

[59] What is argued.
It refers to one who advances my argument.

[60] It lies in aligning the other party’s mind through my reasoning.

[61] Refers to those who seek to elevate their reputation.

[62] Inferior Principles.
[62] Those lacking moral integrity and discernment.

[63] Their not being employed.

[64] Their person.
[64] Persuader.

[65] Origin of Faults.
[65] The origin of faults.

[66] Zhou Ze et cetera.
[66] It refers to when the other party’s trust in oneself is not yet deep.

[67] The discourse reaches the pinnacle of wisdom.
What is argued aligns perfectly with reason.

[68] Virtue is absent.
Not being regarded as virtue.

[69] When a noble person obtains a strategy from others and attempts to present it as if it originated from their own wisdom to claim it as their achievement, if the persuader knows its origin, they become an obstruction; therefore, their person is endangered.

[70] The character 也 is an error for another character.
[70] When a noble person acts one way outwardly while intending another privately, if a persuader becomes aware of these circumstances, they are considered too vigilant; therefore, their person becomes endangered.

[71] This refers to noble persons and rulers.

[72] Sarcasm.
Satirical criticism.

[73] Petty Person.
Petty person.

[74] Selling.
To sell.

[75] To maliciously suspect that someone wanted to borrow their assistance.

[76] Direct and Concise.
[76] Omission through expedient means.

[77] They humiliate it by deeming it deficient in knowledge.

[78] Profuse and Erudite.
The argument’s scope was vast and its citations erudite.

[79] Long.
It was verbose.

[80] To present one’s views in accordance with the matter.
Presenting opinions as matters stood and refraining from grandiose rhetoric.

[81] Expansive and Unrestrained.
Broad and reckless.

[82] Rustic.
Crude and unsophisticated.

[83] Arrogance and Disrespect.
Haughty contempt.

[84] This constitutes the reason persuasion proves difficult—a matter one must never fail to bear in mind.

[85] Elimination.
It refers to elimination through avoidance of mention and refraining from speech.

[86] Pursuit.
It denotes thorough investigation.

[87] Their Enemy.
The opposing argument.

[88] The Difficulty.
It signifies what one dares not do.

[89] Obstruction.
[89] It refers to obstruction.

[90] Angry Retort.
[90] It refers to withdrawing indignantly.

[91] Admonitory Words.
Words of admonishment.

[92] Attack and Exclusion.
Attack and exclusion.

[93] 難 is an error for 辭.
[93] 知 is an error for 得.
[93] One should certainly follow Han Feizi.
It is a transcription error.

[94] Passing many days and months.
[94] Refers to the passing of many days and months.

[95] Being candid leads to being trusted.

[96] Adorning oneself.
[96] Refers to obtaining ranks and emoluments.

[97] Cook.
Cook.

[98] Captive.
[98] Prisoner-Captive.

[99] All these have emerged as means by which they are employed by their sovereign.

[100] A capable official is a capable scholar.
A scholar possessing talent.
設 is an error for 恥.
One should certainly follow Han Feizi.

[101] Knowledge.
It signifies wisdom.

[102] The child is the daughter.

[103] Fraternal States.
The wife’s kin are termed matrilateral brothers, and the husband’s kin are termed patrilateral brothers.

[104] These two theories.
Refers to the neighbor’s father and Guan Qisi.

[105] The Mild One.
One who is not excessive.

[106] The application and utilization of their wisdom proves difficult.

[107] Amputation.
The punishment of foot amputation.

[108] Leftover Peach.
Half-eaten peach.

[109] The shifts in affection and hatred are extreme.

[110] In *Han Feizi* it reads: “Though his wisdom was not at fault, he was punished and had censure imposed,” but *Records of the Grand Historian* amends this to: “When the crime fit, censure was imposed”—the latter phrasing carries far superior textual clarity.

[111] The Capacity for Love and Hate in a Ruler.
As the saying goes regarding a lord’s affections and enmities.

[112] Taming Through Disruption.
The act of domesticating.

[113] Reverse Scales.
Inverted dragon scales.

[114] Diameter of one shaku.
A diameter of one shaku.

[115] Imminence.
It was nearly achieved.
This approached the success of persuasion.

[116] This was only natural in human affairs.

[117] Harsh laws.
Cruel laws.

[118] Having judicial officials bring charges against Han Fei.

[119] Poison.
[119] Poison.

[120] Argument.
[120] Argumentative discourse.

[121] There were not a few people who studied the writings of Shenzi and Hanzi.

[122] Being empty and formless, having no substance, following nature to respond to change, without any deliberate action, it underwent myriad transformations.

[123] Term Designation.
[123] Rhetoric.

[124] Elaborating on Laozi’s Daoist ideas and engaging in unrestrained, bold debates.

[125] Base.
[125] Commonplace.

[126] To implement Daoist morality within penal and administrative methods.

[127] Applying the carpenter’s line.
[127] Meaning: Like drawing a carpenter’s line.
[127] It refers to being entirely governed by rules.

[128] Cankui: Cruelty and harshness.
Little kindness.
Sparse affection.

Original Text

Laozi was
He was a native of Quren Village, Li Township, Ku County, in the state of Chu.
His family name was Li.
His given name was Er.
His style name was Boyang.
His posthumous name was Dan.
He was an official in charge of the archival library of Zhou.

Confucius went to Zhou intending to inquire about rites from Laozi. Laozi said: "What you speak of—the person and their bones have long since decayed. Only their words remain. When a gentleman meets his time, he rides forth in glory; should he miss his moment, he wanders like windblown weeds. I have heard this said: 'The wise merchant hides his wealth as if destitute; the noble man of perfect virtue wears simplicity like a fool's garb.' Cast off your pride and greed, your pretentious airs and vaulting ambitions—these serve no purpose for your being. This is all I have to tell you."

Confucius departed.
He addressed his disciples and said:
"Birds."
"I know they can fly."
"Fish."
"I know they can swim."
"Beasts."
"I know they can run."
"Those that run can be caught with nets."
"Those that swim can be caught with lines."
"Those that fly can be caught with arrows."
"As for dragons."
"I cannot fathom how they ride wind and clouds to ascend heavenward."
"I saw Laozi today."
"Is he not like a dragon?"
Laozi cultivated Daoist morality.
His teachings took self-concealment and namelessness as their purpose.
He resided long in Zhou.
He witnessed Zhou's decline.
He then departed and reached the pass.

Yin Xi, the Guardian of the Pass, said:
You are about to withdraw into seclusion.
“You must write a book for me.”
Thereupon Laozi wrote a book in two parts.
expounded the meaning of Daoist morality.
comprising over five thousand words, and then departed.
No one knew his ultimate fate.

Some say.

Lao Laizi was also a man of Chu.
He authored fifteen works.
His works discussed the application of Daoism.
It is said he was a contemporary of Confucius.
It is said that Laozi lived over 160 years.
Others claim over 200 years.
This was due to his cultivation of the Dao and nurturing of longevity.

After Confucius’s death.
One hundred and twenty-nine years.

And according to the historical records, Zhou's Grand Historian Dan met Duke Xian of Qin.
He said:
Initially, Qin and Zhou were united but then separated.
After five hundred years of separation, they were reunited.
After seventy years united,
And then a hegemon-king emerged.

Some said:
"Dan
is Laozi."
Others said:
"That is not so."
The world could never discern the truth of these claims.

Laozi was a reclusive gentleman. His son was named Zong, who became a general of Wei and was enfeoffed at Duan’gan. Zong’s son was Zhu, Zhu’s son Gong, and Gong’s descendant Jia served under Emperor Xiaowen of Han. Jia’s son Jie became Grand Tutor to King Ang of Jiaoxi, establishing their household in Qi. Disciples of Laozi disparaged Confucianism, while Confucian scholars in turn rejected Laozi’s teachings. Their ways differed, and they did not take counsel together. Could this truly be said? Li Er achieved self-transformation through non-action; through tranquility came self-correction.

Zhuangzi was
a man of Meng.
He was named Zhou.
Zhou once served as an official of the lacquer garden in Meng.
He was a contemporary of King Hui of Liang and King Xuan of Qi.
His scholarship left no aspect of Confucius’s disciples uncriticized.
to elucidate Laozi’s methods.
Weileixu.
Kangsangzi and similar works.
All are empty words.
They lack factual basis.
However, he was skilled at composing texts and crafting intricate phrases.
illustrating situations through analogy.
employing scathing critiques of Confucianism and Mohism.
Even the most esteemed scholars of his time.
they could not extricate themselves.
His writings were vast and boundless, unrestrained to suit himself.
Therefore, even kings and lords could not employ him.

King Wei of Chu heard that Zhuang Zhou was worthy.
He sent envoys bearing lavish gifts to welcome him.
promised to appoint him as chancellor.
Zhuang Zhou laughed and said to the envoy of Chu:
"A thousand in gold is substantial profit."
“The position of minister or chancellor is an esteemed one.”
“Have you never seen the sacrificial ox used in suburban sacrifices?”
"It is raised and fed for several years."
“Clothed in embroidered silks.”
It is led into the grand temple.
"At that moment,"
"Even if it wished to become a solitary piglet,"
“How could that be possible?”
“Leave at once!”
“Do not defile me.”
“I would rather frolic in the mire and find my own pleasure.”
“I will not be bound by rulers through non-action.”
"I will never hold office for my entire life."
“To satisfy my aspirations.”

Shen Buhai was
a native of Jing.
a former low-ranking official of Zheng.
He studied statecraft methods to seek audience with Han Zhaohou.
Han Zhaohou appointed him as chancellor.
Internally, he cultivated governance and education.
Externally, he responded to the feudal lords.
Fifteen years.
Throughout Shenzi’s lifetime.
The state was well-governed and its military strong.
No one invaded Han.
The teachings of Shenzi.
[His teachings] were rooted in Huang-Lao and focused on penal and administrative methods.
He authored two volumes.
These were titled Shenzi.

Han Fei was
He was one of the various princes of Han.
He was fond of the study of penal, legal, and administrative methods.
and yet their foundation lay in Huang-Lao.
Han Fei was prone to stuttering.
he could not speak fluently.
but was skilled at writing books.
He studied under Xun Qing together with Li Si.
Li Si considered himself inferior to Fei.
Han Fei witnessed Han's weakening.
He repeatedly admonished the King of Han through written memorials.
The King of Han could not employ them.
Thereupon, Han Fei was distressed that governing the state did not strive to improve and clarify its legal system.
He wielded authority to govern his ministers and subordinates.
Enrich the state and strengthen the military.
and sought to employ the worthy.
Instead, they promoted extravagant and corrupt parasites and imposed them above those with actual merit.
He believed that Confucian scholars used culture to subvert laws.
while knights-errant used martial prowess to violate prohibitions.
When lenient, [the state] favors those of reputation.

When urgent, they employ armored warriors.
Now, those they nurture are not those they employ.
Those they employ are not those they nurture.
He lamented that integrity and uprightness found no acceptance among corrupt and crooked ministers.
He observed the transformations of past successes and failures.
Therefore, he composed *Solitary Indignation*.
*The Five Vermin*.
*Inner and Outer Accumulations.*
*Forest of Persuasion*.
*The Difficulties of Persuasion.*
amounting to over 100,000 words in total.
However, Han Fei understood the difficulty of persuasion.
composed *The Difficulties of Persuasion*.
It was extremely thorough.
He ultimately died in Qin.
He could not extricate himself.
*The Difficulties of Persuasion* states:
The difficulty of persuasion in general.
It is not that my knowledge makes persuasion difficult.
Furthermore, it is not the difficulty of my eloquence.

The difficulty lies in making my intentions understood.
Furthermore, it is not the difficulty of me daring to be unrestrained and able to fully express [my arguments].
The difficulty of persuasion in general.
The crux lies in knowing the mind of the one being persuaded.
One may apply my arguments to match it.
The one being persuaded acts out of a desire for high reputation.
yet persuade them with substantial benefits,
then they will be seen as lowly.
and encounter base treatment.
[The counsel] will inevitably be cast aside.
The one being persuaded acts out of a desire for substantial benefits.
yet persuade them with high reputation.
then [they] will appear insincere and divorced from practical realities.
It will certainly not be accepted.
The one being persuaded truly seeks substantial benefits.
yet ostensibly acts for high reputation.
yet persuade them with high reputation.
then ostensibly accepts them.
but in reality distances himself from them.
If one persuades them with substantial benefits,

The ruler would covertly adopt their counsel yet openly discard them. This was something none could afford to misunderstand. Affairs reached completion through secrecy; words met ruin through disclosure—not necessarily through one’s own leaking, but when speech touched upon concealed matters. In such cases came peril. Should a noble person harbor flaws and the persuader articulate them with skilled arguments to expose their faults—peril followed. If the ruler’s favor remained shallow yet one spoke with consummate wisdom—peril followed again. When counsel succeeded and brought achievement, virtue vanished; when persuasion failed and brought defeat, suspicion arose—in either case came peril.

and desires to claim the achievement as his own.
When the persuader is privy to it.
then they endanger themselves.
He has openly initiated some undertaking.
Then he has claimed it as his own achievement.
When the persuader is privy to it.
then they endanger themselves.
Compel them using what they absolutely will not do.
Stop them using what they cannot cease—then they endanger themselves.
Therefore it is said:
Discuss great men with him.
then he will regard it as spying on himself.
Discuss petty men with him.
then he will regard it as selling authority.
Discuss his beloved with him.
then he will regard it as borrowing influence.
Discuss what he hates.
then he will regard it as testing him.
State your points concisely.
then he will not understand and subdue you.

Expound with erudite breadth.
then [your words] become excessive and protracted.
Adapt your presentation to the matter at hand.
then he will say you are timid and have not fully expressed yourself.
If you plan affairs with expansive boldness,
then he will say you are rustic and arrogant.
This difficulty of persuasion is something one must not fail to understand.
The essential task of all persuasion.
The essential task lies in knowing how to embellish what the ruler reveres.
and eliminate what they consider shameful.
He knows his own plans.
Then do not use his failures to corner him.
When he takes courage in his own decisions,
then do not use his enemy to anger him.
When he prides himself on his strength,
then do not use his difficulties to hold him accountable.
When planning divergent matters, align them with a shared strategy.
When praising different people, liken them to those who share the same course.
then embellishing it causes no harm.
If there are those who share the same failure.

then clearly justify their lack of fault.
Supreme loyalty leaves no room for contradictory words.
Perceptive speech encounters no opposition.
Only then can they fully elaborate their arguments and wisdom.
This is how one maintains closeness without arousing suspicion.
Knowing the difficulty of exhausting this.
When one has spent extended time and the ruler's generous favor has grown abundant.
Engage in profound strategizing without arousing suspicion.
They contend openly yet incur no blame.
Then they clearly assess advantages and disadvantages to secure their achievements.
They directly address right and wrong to refine their conduct.
Through this they sustain their position.
This constitutes successful persuasion.
Yi Yin became a cook.
Bai Li Xi became a captive.
Both were means by which they approached their superiors.
Therefore, these two men,
Both were sages.
Yet they could not avoid personal service to engage with worldly affairs.
Such was the degradation required of them.

Therefore, this was not something established by capable officials.

In Song there was a wealthy man.
Heaven rained; the wall collapsed.
His son said.
They did not rebuild.
Moreover, there will be thieves.
His neighbor’s father also said the same.
At dusk, they indeed suffered great loss of their wealth.
Their family knew their son very well.
but suspected the neighbor's father.

In the past, Duke Wu of Zheng wanted to attack Hu.
Thereupon, he married his daughter to him.
Thereupon, he asked his ministers, saying:
"I wish to raise an army.
Whom should we attack?"
Guan Qisi said:
"Hu can be attacked."
Thereupon, he executed Guan Qisi and said:
"Hu
is a brother state.
Why did you propose attacking them?"
The ruler of Hu heard this.
He regarded Zheng as being close to himself
and did not prepare against Zheng.
The people of Zheng launched a surprise attack on Hu and captured it.
These two cases—
their judgments were both correct.
However, the severe case was executed;
the minor case was viewed with suspicion.
Knowing is not the difficulty.

Applying knowledge is where the difficulty lies.

In the past, Mi Zixia was loved by the ruler of Wei.
The laws of the state of Wei.
Those who secretly drive the ruler’s carriage.
Their crime warrants amputation.
Later, Mi Zixia’s mother fell ill.
People heard.
They went at night to inform him.
Mi Zixia commandeered the ruler’s carriage and departed.
The ruler heard of this and, considering him worthy, declared:
“How filial!”
“He committed a crime punishable by amputation for his mother’s sake.”
Mi Zixia strolled through the fruit garden with the ruler.
Mi Zixia ate a peach and found it sweet.
He did not finish it and offered it to the ruler.
The ruler said.
"How he loves me!"
"He forgot his own mouth yet thought of me."
When Mi Zixia’s beauty faded and his favor waned, he incurred offense from the ruler.
The ruler said.
“He once commandeered my carriage.”

"He also once fed me with his leftover peach."
Therefore, Mi Zixia’s conduct had not changed from the beginning.
One who was deemed virtuous before but later found guilty.
Love and hatred undergo extreme transformation.
Therefore, when one is loved by the ruler,
then their judgment is deemed appropriate and they grow closer.
When they are hated by the ruler,
then their crimes are deemed appropriate and they grow more distant.
Therefore, advisors who remonstrate
Therefore, advisors who remonstrate must first discern the ruler’s favor or disfavor before attempting to persuade him.
Now, as for the dragon being a creature,
It can be tamed, familiarized, and ridden.
However, under its throat lies a foot-wide patch of reverse scales.
If a person touches them,
then it will inevitably kill the person.
The ruler too has reverse scales.
As for those who persuade him,
If they can avoid touching the ruler’s reverse scales,
then they come close.

Someone transmitted his book to Qin.
The King of Qin saw the books *Solitary Indignation* and *Five Vermin* and said:
Ah!
“If only I could meet this person!”
"and travel with him"
“I would die without regret.”

Li Si said.
“This is the book that Han Fei wrote.”

Qin therefore urgently attacked Han.
The King of Han initially did not employ Han Fei.
When pressed by urgency, the King of Han finally dispatched Han Fei as an envoy to Qin.
The King of Qin was pleased with him.
He had not yet trusted and employed him.
Li Si and Yao Jia harmed him.
They slandered him, saying:
“Han Fei.”
"He is one of the many princes of Han."
"Now Your Majesty desires to annex the feudal lords."
"Han Fei will ultimately act for Han."
“He will not act for Qin.”
“Such is this man’s nature.”
“Now Your Majesty does not employ him.”
"If you detain him long and then send him back,"
“This is inviting disaster upon yourself.”
"It would be better to execute him under the law for his transgressions."
The King of Qin considered this correct.
The lower officials punished Han Fei.
Li Si had someone deliver poison to Han Fei.

and had him commit suicide.
Han Fei wanted to present his case in person but could not secure an audience.
The King of Qin later regretted this.
He sent an envoy to pardon him.
Han Fei had already died.
Shenzi and Hanzi both wrote books.
Their works were transmitted to later generations.
There are many scholars.

I alone lament that Hanzi composed *The Difficulties of Persuasion* yet could not extricate himself.

The Grand Historian remarks:
Laozi valued the Dao.
Emptiness responds through accordance.
Transformation occurs through non-action.
Therefore, in his writings, the language used...
Subtle and difficult to comprehend.
Zhuangzi expounded Daoist morality through unrestrained discourse.
Ultimately, it too returns to the natural order.
Shenzi was unassumingly diligent.
He applied it to names and realities.
Hanzi applied the carpenter’s line.
Cutting to the heart of matters.
Clarify right and wrong.
Their extremity was cruel and harsh, devoid of compassion.
All originated from the intent of Daoist morality.
Yet Laozi was profound and far-reaching.