The "do-nothing technique" of the ruler: Restrain arbitrary judgments and guide actions through silence
The core principle for a monarch to govern the world has never been to "do everything personally" or "issue orders", but to handle affairs through inaction and teach without words. "Inaction" does not mean doing nothing, but rather refraining from arbitrary actions by curbing subjective whims; "not speaking" does not mean keeping silent, but rather letting actions speak louder than words. Just like the "liu" (strings of jade tassels) hanging in front of the ancient emperor's crown, it is not to block the line of sight, but to remind oneself "not to be deceived by the immediate appearances"; the "toukuang" (yellow cotton wadding) stuffed in the ears is not to block hearing, but to warn "not to be interfered by one - sided remarks"; the "screen" standing outside the palace is not to isolate the outside world, but to maintain inner "tranquility and non - impatience". The monarch only needs to adhere to the "Yidu" (constant law), not waver or overstep the boundaries, and let the ministers fulfill their respective duties. They should understand the rules in their hearts and be guided by tutors; be able to speak with the help of "xingren" (etiquette officials) to choose the right words; be able to walk with "xiangzhe" (guide officials) to clear the way; and be able to listen to advice with upright ministers presenting their opinions. In this way, thoughts will not lead to wrong decisions, and plans will not go astray; words will become the model for the world, and actions will become the example for the public; advancing and retreating will conform to the situation, and moving and resting will follow the principles; there will be no likes or dislikes based on beauty or ugliness, and no mood swings due to rewards or punishments. All things will return to their respective categories and stay in their proper places, growing naturally without the need for the monarch's forced intervention.
Shennong's "Governance in Harmony with Heaven": Embrace benevolence and uphold integrity, and live in harmony with all things
In ancient times, when Shennong governed the world, he never let "selfish desires" occupy his heart, nor did he use "cunning tricks" to manipulate external things. He embraced a pure and sincere heart and followed the rhythm of heaven and earth. Sweet rain fell on time, and the five grains grew luxuriantly. There were corresponding agricultural activities in each season: sowing in spring, growing in summer, harvesting in autumn, and storing in winter. Progress was checked monthly, and achievements were evaluated at the end of the year. People tasted the new grains on schedule and sacrificed to heaven and earth in the "Hall of Light". The design of this "Hall of Light" was very meaningful. It had a roof but no four - sided walls. It could shelter from wind and rain without isolating the heat and cold, allowing the common people to "enter leisurely", which reflected the core concept of "supporting the people for the public good".
At that time, the common people were simple, honest, upright and sincere. They could become wealthy without contention and achieve success without toil – because Shennong harmonized with all things by relying on the resources of heaven and earth (relying on the resources of heaven and earth to live in harmony with all things). Therefore, his majesty was never demonstrated through killing. Punishments were left unused, laws were simple and not cumbersome, and his enlightenment was as invisible yet effective as that of a god. His realm of governance extended as far south as Jiaozhi (present-day Vietnam), as far north as Youdu (present-day Northeast China), as far east as Yanggu (the place where the sun rises), and as far west as Sanwei (present-day Gansu). There was no one who did not submit. At that time, the laws were lenient, the prisons were empty, the customs across the world were the same, and no one harbored malicious intentions.
The "chaos of pursuing the trivial in the end - times": insatiable greed and putting the cart before the horse
In the last days of an era, politics has completely changed: The monarch is insatiably greedy, the ministers are avaricious and unyielding, and the common people are so poor that they can only fight for survival. They endure heavy corvée but gain nothing. Ingenuity and deception emerge, and thieves become increasingly rampant. The superiors and inferiors resent each other, and orders cannot be implemented. The officials in charge of government affairs do not know to return to the root of the "Tao" to correct mistakes. Instead, they try to mend the "minor details" - weakening virtues and increasing punishments, thinking that they can govern the world in this way. In fact, it is no different from "holding a slingshot to attract birds" or "waving a whip to amuse a dog": The slingshot will scare away the birds, and the whip will enrage the dog, and the chaos will only become more serious.
Just as the saying goes, "When the water is turbid, the fish gasp" (when the water is dirty, fish will have difficulty breathing), and "When the governance is harsh, the people will rebel" (when the policies are strict, the common people will stage an uprising). Those who raise tigers, leopards, rhinoceroses and elephants provide them with enclosures, satisfy their appetites, regulate their hunger and fullness, and prevent them from getting angry. However, they still cannot ensure that these animals die a natural death - because their "natural instincts" are restricted. Therefore, when the monarch "meddles in too many affairs", the ministers will "be full of tricks"; when the monarch "annoys the people", the common people will "be in unrest"; when the monarch "makes excessive demands", there will be "struggles" among the subordinates. If one fails to address the root cause but only deals with the superficial contradictions, it is just like "waving chaff to disperse dust" (waving chaff will only raise more dust) and "carrying firewood to put out a fire" (carrying firewood to fight a fire), which will only make the situation worse.
The "fundamental achievement in matters" of the sage: Preserve the true nature and embrace virtue, and achieve spiritual transformation in an intangible way
When sages govern the world, they have fewer affairs to handle and thus it is easy to govern; they have fewer demands and thus it is easy to be satisfied. They do fewer things, so it is easy to govern; they ask for fewer things, so it is easy to be content. They can show benevolence without bestowing favors, gain trust without speaking, obtain things without demanding, and achieve success without taking actions. They remain true to themselves like a "solid block" (in an independent state), adhere to virtues and promote sincerity. People all over the world follow them just like an echo responds to a sound and a shadow follows a form - because they grasp the "fundamentals".
Punishments are not enough to change social customs, and executions are not enough to prohibit evil. Only "divine transformation" (spiritual influence) is the most precious, and "utmost essence" (the ultimate spirit) can achieve divinity. A loud shout can only reach a hundred paces, but "where the will is directed" (where the mind is focused) can exceed a thousand miles. The winter sun and the summer shade attract all things, yet no one forces them - this is the power of the "utmost essence": they come without being summoned and leave without being driven. It is profound and mysterious, and no one knows what is driving it, yet the achievements are naturally accomplished. The wise cannot describe it, and the eloquent cannot depict it.
Once upon a time, Sun Shuao lay quietly, and the enemy could not display their might; Shinan Yiliao played with marbles and resolved the feud between two families. In comparison, those who wear armor, glare with their eyes, and clench their wrists to fight the enemy are far inferior; using contracts, silk documents, punishments, and axes to solve problems is too shallow. Governing the world by relying on visual observation and verbal commands is extremely difficult!
Fairness and clarity in rewards and punishments: Eliminate personal biases and adhere to justice to avoid treachery and chaos
A wise ruler governs the state in such a way that there are executions but the ruler does not show anger, and there are rewards but the ruler does not personally intervene. Those who are executed do not resent the ruler, for "they deserve their punishment"; those who are rewarded do not express gratitude to the ruler, for "it is due to their merits". The common people know that "executions and rewards result from their own actions", so they will strive to improve their careers and will not rely on the ruler's likes and dislikes.
If one "overindulges in kindness" (bestows excessive favors): rewarding those without merit with generous rewards and conferring high ranks on those without achievements, those who are fulfilling their duties will become slack, and the idle will be eager for advancement. If one "overindulges in cruelty" (is excessively brutal): killing the innocent and punishing the upright, those who cultivate their moral character will not be encouraged to do good, and the evil will easily rebel. Therefore, "indulging in kindness breeds treachery, and indulging in cruelty breeds chaos." A trend of treachery and chaos is a harbinger of a nation's downfall.
The "combination and achievement" of collective efforts: Comply with the natural instincts and perform one's duties
The Hua Liu and the Lü Er (two famous steeds known as horses that can run a thousand li a day) can cover a thousand li in a day, but if you ask them to catch rabbits, they are not as good as jackals and wolves - because their skills are different. An owl can catch fleas and perceive the finest details at night, but in the daytime, it can't even see a hill - because its nature is different. The flying snake travels through the mist, the flying dragon soars on the clouds, monkeys are agile in climbing trees, and fish are swift in the water - each in its proper element.
In ancient times, when people built carriages, the lacquerers didn't do painting, the chiselers didn't do cutting, and the craftsmen didn't have multiple skills. The scholars didn't hold multiple official positions. Everyone kept to their own duties and didn't interfere with each other. In this way, the equipment wouldn't be damaged, and the official duties wouldn't be neglected. Those with fewer requirements can easily achieve their goals, those with fewer responsibilities can easily stick to their posts, and those with lighter tasks can easily handle them. The monarch grasps the measure of "simplicity", and the ministers do things that are "easy to do". The monarch and his ministers can get along for a long time without getting bored with each other.
The monarch can know what is happening across the four seas without leaving the court, because "one can recognize things through other things and understand people through other people" (recognize things by means of things and understand people by means of people). There are no giant soft - shelled turtles and alligators in a well, because it is "narrow"; there are no big trees in a garden, because it is "small". When lifting heavy objects, those with little strength cannot do it, but when "relocating" (moving), not much strength is needed, because of "collective strength". With a group of a thousand people, no beam is unbreakable; with a gathering of ten thousand people, no task is undoable.
The "mystery and silence" of the ruler's way: being calm, pure, and open - minded, and the world will respond
The governing way of the monarch is like the "scattered corpse" (the divine corpse in the temple) - majestic and silent, yet able to bear good fortune. Those who have attained the Tao do not adorn "ugliness" and do not practice "hypocrisy": It is not considered wide when used by one person, nor is it considered narrow when used by ten thousand people.
If one remains tranquil and takes no unnecessary action, Heaven will grant the right timing (Remaining tranquil and taking no unnecessary action, Heaven gives the opportunity). If one is honest, thrifty and abides by moral principles, the Earth will yield wealth (Being honest and thrifty, the Earth produces wealth). If one appears foolish and in line with virtue, sages will make plans for them (Maintaining foolishness in line with virtue, sages will plan). Therefore, "Those who are humble will be embraced by all things, and those who are open - minded will be bestowed by the world" (Humble people will have all things come to them; open - minded people will be given by the world).
When a monarch governs the world, he should be like a "flag - holder" (a person holding a flag) - not give random instructions, otherwise, chaos will ensue. His wisdom is insufficient to "bring great peace" (stabilize the world), and his intelligence is insufficient to "pacify dangers" (settle crises). Instead of "praising Yao and slandering Jie" (praising Emperor Yao and slandering King Jie), it is better to "put away his intelligence and return to the root of the Tao" (put aside his cleverness and return to the fundamental of the Tao).
Conclusion: Govern the specific matters with the fundamental principles and achieve governance through non-action
In general, the core of the monarch's "tactics" is "inaction" – not doing nothing, but restraining subjective and reckless ideas, conforming to the laws of nature, and grasping the fundamentals. Shennong's "conforming to heaven", the sage's "focusing on the essentials", the wise ruler's "impartial rewards and punishments", and the people's "uniting to achieve results" are all manifestations of "inaction".
If one's wisdom is insufficient for governance and one's courage is insufficient for strength, the monarch should not rely on "personal abilities" but on "the collective wisdom and strength of the people." Maintain "profound silence" and adhere to "the fundamental principles," and the world will naturally turn to you just as an echo responds to a sound and a shadow follows a form.
This is the "way of the ruler" - without doing much or saying much, one can still "achieve success naturally".
The "inaction" of the monarch: Conceal one's capabilities among subordinates and adhere to simplicity as the key
The "inaction" of a monarch never means "non - action", but rather means keeping within his own "sphere of duty" - returning professional matters to professionals. He has strategies in mind, yet he lets the national advisor inform all the officials. The national advisor is familiar with the logical way of speaking about the Heavenly Way and can transform the monarch's intentions into a consensus that everyone can believe in. He is eloquent, yet he lets the diplomatic envoys handle diplomatic affairs. The diplomatic envoys understand the customs and rhetoric of various countries and can transform the monarch's stance into an expression acceptable to other countries. He has good physical strength, yet he lets the ushers guide the guests. The ushers are familiar with the propriety and etiquette and can transform the monarch's respect into a sense of comfort for the guests. He has a keen ear, yet he lets the chief administrators convey the suggestions of all the officials. The chief administrators are familiar with the division of responsibilities and can sort out the chaotic opinions into effective decisions.
This kind of "hiding" reflects a clear understanding of the "monarch's duties": the monarch's task is to set the direction and discern right from wrong, rather than "doing things for others and making decisions on their behalf". Just like the "liú" in front of the crown - the string of jade beads that blocks the line of sight, it doesn't make the monarch "blind", but prevents him from being deceived by appearances; the "kuàng" on both sides of the crown - the cotton balls that block the ears, it doesn't make the monarch "deaf", but keeps him from being interfered by one - sided beliefs; the screen in front of the palace - the barrier that keeps out villains, it doesn't isolate the monarch from people, but allows him to make decisions in a clean and undisturbed state.
Therefore, the "governance" of the monarch always means controlling the large with the small: the wider the scope of jurisdiction, the closer the core he examines (only focusing on the fundamental laws); the greater the affairs to be managed, the simpler the details he handles (only adhering to the basic principles). Randomly looking with the eyes leads to restlessness, randomly listening with the ears leads to confusion, and randomly speaking with the mouth leads to chaos. These three "perceptual gates" are the "bottom - line of inaction" that the monarch must firmly hold.
Souls and the Way of Heaven: Pure spirit is the foundation of governing the world
The reason why humans can connect with heaven and earth lies in the balance of "souls and spirits". The soul is the condensation of the yang energy of heaven, governing mental activities - like the light of the sun, giving people motivation. The spirit is the congelation of the yin energy of the earth, governing physical operations - like the soil of the earth, giving people a foundation. When the soul and the spirit return to the "mysterious chamber" (the core of the spirit) in the heart and each stays in its place without dissipating, a person's spirit can connect with the "supreme primordial qi" - which is the essence of the heavenly way, serene and mysterious, formless and changeless, so vast that it cannot be measured and so profound that it cannot be fathomed, yet always nurturing all things together with humans, and human ingenuity can never control it.
The "reign of peace" of a monarch essentially means using pure spirit to align with the Heavenly Way. It is not about manipulating with cleverness but conforming with reverence; not about driving with desires but connecting with sincerity. Just like Shennong, his spirit never stirs restlessly in his heart - it's not that he has no ideas, but he hides his ideas in his reverence for heaven and earth; his wisdom never shows off in his words and deeds - it's not that he has no abilities, but he applies his abilities in his benevolence towards the people. This kind of "purity" enables him to resonate with the Great Primordial Qi. As a result, sweet rain comes in due time, the five grains thrive, and the laws of spring germination, summer growth, autumn harvest, and winter storage operate naturally.
The "Harmonizing with Heaven" Governance of Shennong: Harmonizing with the Tao through tranquility and influencing the people with benevolence
The governance of Shennongshi represented the ultimate achievement of "acting in accordance with the will of Heaven": He never forced nature with "orders" but rather conformed to the laws with "respect". He checked the farming seasons monthly, inspected the crops quarterly, and reported the harvest to the ancestors at the end of the year - not to show off his own "merits" but to express gratitude to Heaven and Earth; The architecture of the Mingtang was "a round dome without walls" - as inclusive as the sky, impervious to wind and rain and immune to the effects of cold and heat, because it conformed to the natural form; During sacrifices, he had an open mind and walked calmly - not feigning "wisdom and sagacity", but because he had no selfish thoughts in his heart, so his actions were without hesitation.
What were his people like? They were simple, steady, upright and honest. There was no need for them to fight because they had abundant wealth; no need for them to toil in vain because they were duly rewarded for their work; no need for them to be treacherous because the social customs were pure and unified. His laws were "brief yet effective" - not because they were harsh, but because they met the needs of the people. His jurisdiction was "vast yet minimally governed" - extending to Jiaozhi in the south, Youdu in the north, Yanggu in the east and Sanwei in the west, yet he managed it with ease because he followed the laws of nature and there was simply no need for "over - management".
The "governance" of Shennong Clan centered around "harmonizing benevolence with the Dao". He didn't have an obsession with "governing the world", but only the sincerity of "letting the world follow its natural nature". Therefore, Heaven and Earth responded to him, and the people followed him.
The "going against the Dao" and chaotic governance in the late era: insatiable in pursuit and causing chaos through cunning
In the late era, monarchs turned "governing the world" into "conquering it". They were keen on taking without end. They conscripted the labor force of the people to build palaces and plundered wealth to fill their treasuries, as if the whole world existed only to satisfy their greed. Officials followed suit and became greedy, lacking the sense of humility. They used their power to plunder the people and their wits to deceive the monarch, because the monarch's "seeking" had become their "example". The people fell into poverty and were forced to fight for survival. They toiled hard but received no rewards, so they could only survive by deception. From then on, cunning emerged and thieves and robbers began to multiply.
Such "governance" goes against the Way: People from top to bottom resent each other, and laws become ineffective once they leave the palace gates; Officials neglect the fundamental and focus on the trivial, taking "decorating the details" as "governing the root" - for example, replacing lenient moral education with harsh punishments and simple rules with complex laws; The people no longer trust the monarch because the monarch's "cunning" makes them lose their sense of security.
Just like "stirring up dust to stop it" – the more you stir, the more chaotic the dust becomes; "carrying faggots to put out a fire" – the more faggots you carry, the bigger the fire gets. The rulers in the late era thought that "doing more" meant "governing", but they didn't know that going against nature, the more they did, the more mistakes they made.
The boundary between the monarch and his ministers: The monarch adheres to the "minor matters", and the ministers fulfill their "duties"
The "ways" of the monarch and his ministers have always been "different ways": The monarch's "way" is to "uphold principles", such as setting directions, discerning right from wrong, and distinguishing names from realities. The ministers' "way" is to "handle specific matters", such as managing agriculture, military affairs, and foreign affairs. The monarch's responsibility is to appoint subordinates in accordance with the characteristics of things - letting agricultural officials manage agriculture instead of growing crops himself; letting military officers manage military affairs instead of going to war himself; letting diplomats manage foreign affairs instead of conducting negotiations himself. The ministers' responsibility is to fulfill their respective duties and complete tasks - agricultural officials should ensure the growth of grains, military officers should strengthen the army, and diplomats should maintain harmonious diplomatic relations.
If the monarch oversteps the boundary and does the work of his officials, problems will arise: If his eyes are distracted by various affairs, he will be deceived by appearances; if his ears are filled with various opinions, he will be disturbed by noise; if his mouth issues various commands randomly, he will be confused by false words. Therefore, the "boundary" between the monarch and his officials is the key to governing the world: Only when the monarch adheres to the principle of "simplicity" can his officials fulfill their "duties" (specific functions); only when the monarch does not overstep his position will his officials not fail to fulfill theirs.
The orientation of power: The monarch's preferences are the switches of the social ethos
The "power" of a monarch has never been the "power of oppression" but the "power of guidance" —— his preferences will turn into the social fashion, and his attitude will turn into the social rules. For example, when King Ling of Chu preferred slender waists, the common people would go on a diet and even starve themselves to death; when the King of Yue preferred bravery, the common people would actively put themselves in danger and compete to die. It's not that the common people are "stupid", but that the monarch's "power" has become their "survival signal": only by catering to the monarch's preferences can they obtain resources and survive.
More importantly, "power" can change social customs more effectively than "virtue". When Yao was an ordinary person, he couldn't even influence the people in one neighborhood. When Jie was the monarch, he could enforce orders and prohibit prohibitions. It's not that Yao was not virtuous; it's the power of "power" - the position of the monarch can magnify an individual's actions into social rules; the monarch's attitude can turn personal preferences into social habits. The Book says, "When one person has good fortune, all the people will benefit from it." It's exactly about this principle: when the monarch is "righteous", all the people will benefit; when the monarch is "biased", all the people will suffer.
Clarification of the relationship between names and realities: Governing a country lies in "realities", while causing chaos in a country lies in "names"
People in the world are mostly misled by "fame" and seldom examine the "reality". They respect people based on "reputation" and promote people because of "eloquence", without realizing that these "names" often have nothing to do with "reality". The reason is simply that the monarch fails to understand the "relationship between duties and interests" and is misled by the eloquence of the masses.
The key to governing a country is to "distinguish between the name and the reality": Those who speak should comply with the law; those who do things should fulfill their duties. The monarch uses the "name" (position, duty) to demand the "reality" (efficacy, result), and the ministers and officials adhere to their "tasks" (assignments, divisions of labor) to contribute their "merits" (achievements, effects). Words should not exceed the actual situation, and actions should not go beyond the law - only in this way will the ministers and officials be like the spokes converging towards the axle, not daring to monopolize power or act recklessly.
In a chaotic state, the situation is the opposite: Those who are highly praised by many receive rewards without any merit; those who fulfill their duties are punished without any guilt. The ruler is muddle - headed, and the officials form cliques and are disloyal. Eloquent lobbyists move around with their persuasive skills, and those who claim to be moral practitioners gain high positions by currying favor. When the ruler issues an order, they show their so - called "wisdom" by opposing it. When a law is in place, they challenge the rules with "weird" behavior. Such a state, although still existing, has actually "perished" because there is a disconnection between "name" and "reality", and the foundation of governance has rotted.
The "Non-action" of the Sage: The Governance Logic of Governing the "Secondary" with the "Fundamental"
The governing wisdom of the sage lies at its core in "subtraction" rather than "addition" - reducing man-made interference and redundant decrees, and allowing things to return to their natural state of operation. His "simplifying affairs" is not being lazy, but rather an understanding that the key to "governance" has never been "governing more", but "governing correctly": When the monarch lets go of the obsession to "change everything" and maintains the innocence of the heart and the authenticity of morality, governance will become easy - just as an echo is not something that a sound "deliberately shouts out", but rather the resonance between the sound itself and the environment; a shadow is not something that a body "deliberately creates", but rather the projection of the body's true nature.The "essence" of the sage is his inner moral cultivation: He doesn't need to deliberately give alms, and benevolence will naturally flow out - because benevolence is his nature, not a show; he doesn't need to make solemn vows, and honesty will naturally manifest - because honesty is his true color, not a means; he doesn't need to demand, and gains will naturally come - because his giving is sincere, not an exchange; he doesn't need to force things, and results will naturally be achieved - because he conforms to the laws of things, not opposes them. People under heaven submit to him, just as all things yearn for the warm sun in winter and the shade in summer - there is no coercion, only the genuine attraction.
The Boundary of Punishment: Spiritual Influence is the Key to "Treating the Root Cause"
Punishments can restrict people's actions, but they cannot change people's hearts; killings can eliminate individual evildoers, but they cannot eradicate the thoughts of evil. It's like whipping a tree. It can make the tree stop growing temporarily, but it cannot make the tree grow good branches and leaves. What really enables the tree to thrive is the nutrients in the soil and the energy in the sunlight, which is the nourishment of the "root cause". The purest spiritual power never needs to be deliberately summoned or driven away. It is like the warm sun shining through the clouds in winter. Without shouting "come here", all things naturally turn towards it. It is like the cool breeze blowing through the treetops on a summer night. Without waving and saying "go away", the heat naturally fades away. It is profound and mysterious, allowing things to complete their own growth silently. The wise cannot explain its path, and the eloquent cannot describe its form, but its effects are truly perceptible. Sun Shuao "lying quietly" was not being idle. Instead, he refrained from waging wars and harassing the people, allowing the national strength of the State of Chu to accumulate naturally. Eventually, he achieved hegemony in the world without using weapons. When Yiliao Xiong faced Baigong Sheng's sword, calmly spinning the ball in his hand, he was not feigning calmness. Instead, he maintained an inner neutrality. He did not side with any party, nor did he show fear or flattery, so he was spared from being involved in the war. In contrast, the force of wearing armor and holding weapons, the means of using money to win people over, and the commands conveyed through looks and words are all like "pushing the water with hands to make the boat move forward". One expends great effort but cannot match the ease of "going downstream".
"Governing without governing": Setting an example is more powerful than preaching
When Qu Boyu was the prime minister of the State of Wei, Zigong asked him, "How to govern the country?" He replied, "Govern by non - governance." It doesn't mean really "not caring" but "not governing by brute force". Lord Jian of Zhao wanted to launch a military campaign against the State of Wei and sent Shi Mo to spy. When Shi Mo came back, he said, "Qu Boyu is in charge. We can't attack." Because Qu Boyu's "non - governance" made the people of Wei united and loyal, which was more difficult to break through than a solid fortress.The underlying logic is the power of "leading by example". Gao Yao was deaf and mute, yet he served as the judicial official under Emperor Shun, and there were no cruel punishments in the world. Because he judged right and wrong with a just heart without using words, and the "silence" of a mute was more convincing than the glib tongue. Shi Kuang was blind, yet he served as the grand minister of the State of Jin, and there was no political chaos in the State of Jin. Because he listened to the people's voices with his sensitive ears without using his eyes, and the "blindness" of a blind man could penetrate people's hearts better than those with good eyesight.Fuxi and Shennong could be role models not because of how many words they spoke or how many orders they issued, but because they "could implement policies without speaking and see clearly without opening their eyes". Their actions were themselves "policies", and their hearts were themselves "the minutest details". The people are influenced not because of what the monarch says, but because of what the monarch is.
The "spiritual projection" of the monarch: A miss is as good as a mile
The mental state of a monarch is like a bow in an archer's hand. At the moment of aiming, even a deviation as tiny as a hair will cause the arrow to miss the target by a great distance. Duke Zhuang of Qi loved to keep warriors and was fond of waging war. He didn't incite the common people to fight among themselves, yet the state suffered many disasters and finally he was assassinated by Cui Zhu. This was because his "martial" spirit was like a seed sown in the hearts of the people, which naturally sprouted the bud of "aggressiveness". King Xiang of Chu was indulgent in lust. He didn't publicly promote obscenity, yet the common people became licentious and muddled. Eventually, the state lost its territory and he had to flee the capital. This was because his "dissolute" spirit was like a plague spreading among the people, who naturally contracted the "corrupt" illness. The subtlest spiritual influence spreads faster than a post - horse carrying news. It is like the spring wind; wherever it blows, the grass turns green. It is like the autumn frost; wherever it falls, the leaves turn yellow. Without a sound and without a trace, it changes everything. Therefore, a monarch must "be cautious when alone". Even the slightest personal bias in his heart will be like a stone thrown into a lake, causing ripples layer upon layer and ultimately affecting the whole world.
Music: The "living fossil" of the spirit, the power to influence across time and space
Music is the carrier of the spirit. It transforms people's emotions, thoughts, and culture into audible sounds and transmits them into others' hearts. When Rong Qiqi played a tune, Confucius was happy for three days after listening to it. It wasn't because the tune was nice to hear, but because of the peaceful sentiment in the tune, which flowed into Confucius' heart like a spring, washing away his troubles. When Zou Ji played a tune, King Wei of Qi was sad all night after listening to it. It wasn't because the tune was unpleasant to hear, but because of the sad meaning in the tune, which pricked King Wei of Qi's heart like a needle, touching his concerns. When people play on the qin and se, their emotions flow out through the sounds, and the listeners will receive this emotion. More effective than laws and rewards is the transmission of sincerity. Ning Qi sang a Shang - mode tune under the ox - cart, and Duke Huan of Qi sighed and woke up to the truth after listening. It was because there was the grievance of not being appreciated in Ning Qi's singing, and Duke Huan of Qi received this sincerity, so he appointed Ning Qi as an official. Confucius learned to play the qin from Shi Xiang and heard the ambition of King Wen of Zhou from the tune. It wasn't because the tune contained the words King Wen of Zhou, but because there was the ambition to unify the world of King Wen of Zhou in the tune. When Yanling Jizi listened to the traditional music of the State of Lu, he learned about the customs of the Shang Dynasty from it. It wasn't because the tune had stories about the Shang Dynasty, but because there were the cultural genes of martial and simple of the Shang Dynasty in the tune. Those ancient music pieces and poems have been passed down for thousands of years without fading away and can still inspire people today. Not to mention that in those days, they were like living spring breezes, blowing across everyone's heart.
The "superpower" of sincerity: What can move heaven and earth has never been orders
During the reign of King Tang of Shang, there was a continuous drought for seven years. King Tang personally went to the mulberry forest to pray. Instead of asking the gods for "rain", he blamed himself, saying, "Did I make mistakes in governance? Did I offend the common people?" This simple and sincere attitude was like a key that opened the "door" of heaven and earth. Soon, dark clouds gathered and it rained heavily over a vast area. This was not "divine favor" but "the power of sincerity". When people let go of the obsession of "controlling everything" and face the world with the original intention of "reflecting on themselves", they can move heaven and earth and influence all things. The ancient sage - kings "hid" the most precious spirit in their hearts and "threw" their personal likes and dislikes far away. Their words conformed to the truth, and their orders were filled with kindness. They used rites and music to cultivate the temperaments of the common people and used ballads to satirize the customs of the people. Their influence was like an "ever - flowing river", which continued through generations without stopping and spread across all directions without end. Even birds, beasts, insects were nurtured by them, not to mention humans. In contrast, using administrative orders to stipulate "what should be done and what should not be done" is like "enclosing a tree with a fence". It can block the branches of the tree but cannot stop the growth of the tree; it can block people's bodies but cannot block people's original intentions.
The limitations of wisdom and strength: An individual's "limitations" cannot achieve the "infinity" of the world
Human intelligence is like "the sky seen from the bottom of a well" - no matter how large it seems, it can never be larger than the well - mouth; human courage and strength are like "stones in the hand" - no matter how heavy they are, they can never be heavier than Mount Tai. Tang and Wu were wise monarchs, but they could not navigate the rivers and lakes in small boats like the people of Yue because they lived on land and had never learned how to row. Yi Yin was a virtuous prime - minister, but he could not ride fine horses and tame wild horses like the Hu people because he lived in the Central Plains and had never learned how to ride. Confucius and Mozi were erudite and talented, but they could not move freely in the thickets and jungles like mountain villagers because they lived in cities and had never learned how to survive in the mountains. Xia Jie was strong and could break bones and horns with bare hands, straighten iron hooks, twist iron into ropes, and knead metal blocks. His subordinates, Tuichi and Daxi, could kill turtles and dragons in the water and capture bears and brown bears on the mountains. However, when King Tang of Shang surrounded Mingtiao with 300 chariots, Xia Jie was defeated, and Tuichi and Daxi were captured. This is because courage and strength are "personal" and cannot confront "collective justice"; intelligence is "limited" and cannot cover "the boundlessness of the world". Therefore, one simply cannot govern the world with only personal intelligence or strength.
The "infinity" of the collective: A thousand people can produce pillars of the community; ten thousand people can achieve great things
There are no giant softshell turtles or alligators in the well because the well is too small; there are no towering trees in the garden because the garden is too narrow. One person cannot lift a large cauldron, but a group of people can do it together - not because "everyone in the group is a strongman", but because "the power of the collective can make up for the deficiencies of individuals". Among a thousand people, there must be those who can serve as pillars; when ten thousand people gather, there is no task that cannot be accomplished. A monarch can know the major events of the world without leaving the court - not because he "has the ability to see things from afar", but because he can "judge the whole from the part": infer the affairs of the world from the things around him; infer the people of the world from the people around him. He gathers the wisdom of the crowd, like "gathering the light of many small candles into a torch" - the light of the torch can illuminate a farther place. Therefore, the key to governing the world has never been "how wise and powerful the monarch is", but "whether he can gather the wisdom and strength of the crowd".
Conclusion: "Non-action" is the root, and "collective" is the foundation
In the final analysis, the "Way" of governing the world lies in "inaction" – not in doing nothing, but in not acting recklessly; it lies in "collectivity" – not in individual heroism, but in pooling the wisdom of the multitude. The "inaction" of the sage is to preserve one's true nature and inspire others with virtue and morality; the "collectivity" of the sage-king is to set aside the self and utilize the strength of the people. The limitations of wisdom and strength precisely prove the infinity of the "Way" – only by conforming to the "Way" and uniting the "multitude" can one truly govern the world well.
I. Each Thing Has Its Own Capabilities: Physiological Specialization and the Natural Boundaries of Function
Horses such as Hua Liu and Lü Er have over 70% slow - twitch muscle fibers in their leg muscles, enabling them to run continuously for a thousand li at a constant speed. This is the "endurance specialization" evolved over a long period. However, when it comes to catching rabbits, they are far inferior to hounds. Hounds have strong explosive power in their short - twitch muscle fibers, and the number of their olfactory cells is 100 times that of humans. They can lock in the scent trail of a rabbit within 0.1 seconds. In contrast, the visual focus of horses is more suitable for tracking distant targets and they have no advantage in dealing with small, fast - moving prey at close range.
The night vision ability of owls also stems from physiological specialization: More than 90% of their retinas are rod-shaped photoreceptor cells, which are 10 times more sensitive to low light than human beings and can clearly see fleas crawling in the late night. However, during the day, strong light will over - stimulate the rod cells, causing them to temporarily malfunction - they can't even focus on huge objects like hills. This is not a defect in ability, but an inevitability of "functional adaptability": The structure of each organism corresponds to a specific survival scenario and will malfunction when the boundary is crossed. Just as snakes use the friction of their body scales to rise in the fog, winged dragons rely on the aerodynamics of their wing membranes to ride on the clouds, and monkeys can jump in the woods because of the grasping structure of their knuckles - all behaviors are restricted by physiological nature.
II. Division of labor and due diligence: Professionalism and concentration are the cornerstones of efficiency
The logic of ancient car - building hides the simplest governance wisdom: The wheel - maker is responsible for shaping the spokes into precise cones, thick at one end and thin at the other, to ensure a tight fit when inserted into the hub and withstand the centrifugal force of the rotating wheel. The carriage - maker focuses on the mortise - and - tenon structure of the carriage, with an angular error of no more than 1 degree for each plank to prevent it from falling apart during bumps. The lacquer - maker mixes raw lacquer and tung oil in a ratio (usually 3:1), aiming to make it waterproof and anti - corrosive while forming a shiny layer after drying. If the wheel - maker tries to do the lacquer - work, he doesn't know the drying time of raw lacquer, which will cause the coating to crack. If the lacquer - maker tries to be a wheel - maker, he doesn't understand the mechanical structure of the spokes, which will make the wheel break during movement.
The "sticking to their own duties" of craftsmen essentially shows respect for "cognitive bandwidth": human energy is limited, and only by concentrating on one thing can the details be perfected. Just as scholars do not hold multiple positions simultaneously - if an official in charge of tax collection is also responsible for the judiciary, he will surely misjudge cases due to his unfamiliarity with legal provisions; if an official in charge of military affairs also manages agriculture, he will delay farming seasons because he doesn't understand the solar terms. Only when everyone "stays in their proper positions" can everything be utilized to its fullest potential: tools will not be damaged due to cross - domain operations, and things will not be delayed because of unclear responsibilities. Everyone can "do their best" in their own fields.
III. Governance through inaction: Replace personal intervention with rules
The highest realm of governing the people is to be an "invisible framework of rules" - like the "host of the sacrifice" during the sacrifice to the star of agriculture: sitting there quietly without speaking or interfering, yet the people participating in the sacrifice will automatically follow the ritual procedures. This is not "inaction" but "replacing the individual with the system".
A good monarch never decides rewards and punishments based on personal likes and dislikes. If someone doubles the harvest from farming, they will be rewarded with 5 mu of good farmland according to the rules. If someone is lazy and causes the fields to lie fallow, they will be punished to do 3 months of corvée labor according to the rules. In this way, those who receive rewards know that "it is the result of their own efforts" and will not be grateful to the monarch. Those who are punished know that "it is the price for their own mistakes" and will not resent the monarch. Thus, everyone focuses on their own affairs: farmers get up early to work in the fields, and artisans work with their heads down. No one will try to curry favor with the monarch. There are few people in the court, not because there is no one to manage affairs, but because the rules have already replaced the monarch in "managing all the affairs that should be managed".
Conversely, if a monarch bestows favors casually, such as granting noble titles to those without merit, it will render "hard work" meaningless. Scholars who live in leisure will abandon their labor and instead seek to curry favor through connections. If a monarch imposes punishments casually, such as executing the innocent, it will make "doing good" dangerous. Those who cultivate their virtues will no longer strive, while the depraved will even dare to stage rebellions. The essence of "casually meting out rewards and punishments" is to undermine the rules with personal will, which will ultimately give rise to treachery and turmoil. This is the beginning of a nation's downfall.
IV. Collective Wisdom and Efforts: The Limits of Individuals and the Integration of Group Strength
A weight of a thousand jun (about 30 tons). The strongman Wu Huo could lift a maximum of 500 catties with one arm at most - this is the upper limit of the pulling force of muscle fibers. However, if 100 ordinary people work together, with each person bearing 300 catties, they can easily lift it. No matter how strong an individual's ability is, it cannot defy the laws of physics. No matter how weak the strength of a group is, it can break through the limit through "distributed integration".
The "wisdom" of King Wen of Zhou stemmed from his "inquiring nature": before making any decision, he would convene farmers, craftsmen, and soldiers for discussions. The farmers would say, "There will be a lot of rain this year. We need to dredge the ditches in advance." The craftsmen would say, "The iron blades of the farm tools aren't sharp enough. We need to add carbon during smelting." The soldiers would say, "The Xiongnu on the border have been stockpiling grain recently. We need to increase patrols." The "victory" of King Wu of Zhou stemmed from his "willingness to seek advice": before the campaign against King Zhou of Shang, he asked junior officers, "Can the chariots cross the ferry at Mengjin?" "Can the soldiers' armor withstand the bronze swords?" — They were never "omniscient and omnipotent." Instead, they used the wisdom of the masses to fill their own cognitive blind spots.
The so - called "using the wisdom of the multitude" doesn't mean letting everyone voice their opinions, but integrating the "information of professionals"; the so - called "using the strength of the multitude" doesn't mean getting everyone to work together, but assigning the "tasks to the suitable people". Just like governing the world: the intelligence of one person can manage a county well, the intelligence of a hundred people can manage a country well, and the intelligence of a thousand people can ensure comprehensive governance of the world - the limit of an individual is always the starting point of a group.
V. Go with the trend: The boundaries of laws cannot be breached
Yu the Great dredged the Yangtze River and the Yellow River. It was not about "changing the direction of the water flow" but "adapting to the terrain". The terrain, higher in the west and lower in the east, determined that the rivers would surely flow eastward. He just widened the blocked river channels to make the water flow more smoothly. Houji taught the common people how to farm. It was not about "making the seedlings grow in winter" but "adapting to the climate". He selected and bred drought - resistant millet varieties, but he could not change the winter temperature (when the temperature is below 10°C, the enzymes in the seedlings will become inactive). This is not due to lack of ability but the boundary of the "natural trend".
The story of Zao Fu driving a chariot best illustrates this point: If the chariot is carrying a load of a thousand catties and the horses' muscles have accumulated lactic acid due to continuous exertion, even if Zao Fu is extremely skilled in controlling the reins (such as adjusting the horses' breathing with a rhythm of "pulling the reins every three steps"), he won't be able to make the horses pull the chariot. The upper limit of a horse's traction force is determined by its muscle power (about 0.5 horsepower). Beyond this value, no matter how sophisticated the skills are, they won't work. If the chariot is light and the horses are strong (for example, it only carries 100 catties of goods and the horses are full of energy), an ordinary coachman only needs to hold the reins and follow the horses' rhythm, and the chariot can gallop at a speed of 30 kilometers per hour.
The reason why a sage is a sage is never that he "goes against the laws" but that he "conforms to the laws". He won't make rivers flow westward, won't make crops grow in winter, and won't make horses pull loads beyond their capabilities. All his actions are "within the scope permitted by nature". The misunderstanding of ordinary monarchs is precisely that they "want to break through the laws". For example, forcing farmers to grow out - of - season crops will result in no harvest; sending weak soldiers to fight will lead to the entire army being wiped out. Even a god can't do things that go against the laws.
VI. The Art of Employing People: Matching and Repulsion of Ecological Niches
The logic of a monarch in employing people is very much like the "selection in an ecosystem": Upright and loyal people are like the arbors in the forest - their roots are deeply embedded in the soil, capable of supporting the framework of the entire ecosystem; Sycophantic and evil people are like parasitic dodder - they attach themselves to the arbors to absorb nutrients, ultimately causing the arbors to wither. If a monarch appoints upright people to important positions, they will govern according to the rules: Taxes are calculated by the acre, judicial cases are judged according to the law, and the military is evaluated based on training - There is simply no room for sycophantic people to scheme, just as a square tenon cannot fit into a round mortise, and a crooked piece of wood cannot be joined into a straight beam.
Birds and beasts cannot live in the same group because of the conflict in their "survival roles": Eagles are predators, while pigeons are prey, and their behavioral logics are completely opposite. Tigers and deer cannot swim together because of the inequality in their "power levels": The bite force of a tiger is 400 kilograms, while the skull of a deer can only withstand a force of 100 kilograms. When they are together, it will inevitably be a relationship of predator and prey. Therefore, when a sage is in power, for sycophants and slanderers trying to interfere in the court affairs, it is like a mouse encountering a civet cat - the sage's rule system will automatically identify individuals that "do not fit into the ecological niche". They will either be eliminated or suppressed.
Every choice of personnel made by the monarch is a calibration of the "carpenter's line". When the carpenter's line is straight, the timber below can be sawn straight along it. When the carpenter's line is crooked, no matter how hard one saws, the timber will still turn out crooked. If the right people are appointed, the country will achieve "harmony between the upper and lower classes" - farmers will be willing to till the land, artisans will be willing to do their work, and soldiers will be willing to fight in battles. If the wrong people are appointed, the country will fall into a state of "disharmony between the upper and lower classes" - farmers will flee from famine, artisans will go on strike, and soldiers will stage rebellions. The gains and losses of national governance never stem from the ministers, but rather from the monarch's "vision in selecting people".
VII. Different Ways for the Ruler and Ministers: The Tacit Understanding between Inaction and Action
The "inaction" of the monarch means "observing the boundaries of rules": He doesn't need to farm the land himself, doesn't need to fight battles himself, and doesn't need to judge cases himself. As long as he establishes a clear system of rewards and punishments, so that "those who work hard are rewarded and those who make mistakes are punished", the system will operate on its own. Just like the vertical post of a well-sweep: It stands upright and motionless, but can draw water through the lever action of the crossbar. The "stillness" of the vertical post is the foundation for the "movement" of the crossbar.
The "active governance" of ministers means "observing the boundaries of responsibilities": Officials in charge of taxation should accurately calculate the harvest per mu of land, those in charge of military affairs should ensure good training for soldiers, and those in charge of the judiciary should make fair judgments in every case. They should "take the lead in advocating", "have clear - cut responsibilities", and "build achievements". The "different ways" of the monarch and ministers essentially refer to "role complementarity": The monarch is like a "rule framework", and the ministers are like "execution nodes". Only when the framework is stable can the nodes operate efficiently; only when the nodes are efficient can the framework play its role.
If the monarch "takes action" (for example, personally manages tax collection), he will surely make calculation errors due to his unfamiliarity with the number of fields. If the ministers "do nothing" (for example, don't manage the training of soldiers), they will surely suffer a defeat due to the decline in the combat effectiveness of the army. Only when "the monarch does nothing and the ministers take action" can the world be peaceful. This is the underlying logic of governance and has never changed.
Conclusion: The essence of governance is "compliance"
All the wisdom of governance ultimately points to "compliance": complying with the physiological specialization of living organisms, complying with the logical division of labor in different professions, complying with the automatic operation of rules, complying with the integration of the wisdom of the masses, complying with the natural trends and laws, and complying with the ecological positioning of talents.
The so - called "governing by non - action" doesn't mean doing nothing, but "doing what should be done" - establishing rules, selecting talents, integrating collective wisdom, and then letting the system operate on its own. Just like farmers growing crops: turning the soil, sowing seeds, watering, and then waiting for the rain, waiting for the sun to shine, waiting for the seedlings to grow on their own - all the "efforts" are within the scope of "going with the flow".
Governing the world has never been about "changing something" but about "protecting something": protecting the boundaries of things, protecting people's professionalism, protecting the fairness of rules, and protecting the bottom - line of laws. If this is achieved, even if the monarch stays deep in the palace, he can know what's going on in the world; even if the ministers are busy with their own affairs, they can ensure the peace of the country. This is the simplest "way of governance".
The integrity and honesty of the monarch are the "screening yardstick" for a clear - running regime
The values of a monarch serve as the core filter for the composition of talents in the regime. When a monarch takes integrity and honesty as the foundation of their conduct, the criteria for selecting talents will naturally incline towards "matching words with deeds and handling affairs fairly" – just as a craftsman uses a plumb line to calibrate wood, crooked and slanting timbers will be directly removed, and upright gentlemen will enter the core of the regime because they meet the standard. At this time, the flattery and deception of sycophants will be exposed due to "not conforming to the rules": if they try to resort to underhanded means, facing the regime rules based on integrity, it will be like "hitting a stone with an egg" – either being punished for violating the rules or failing because no one responds. On the contrary, if the monarch themselves is dishonest and unrighteous, the screening standard will be completely distorted: sycophants will gain positions by catering to the monarch's private desires, while upright gentlemen will retire because they are unwilling to associate with them, and ultimately the entire regime will be shrouded in "bad practices".
The monarch's preferences are the "switch for the source of social customs"
The "personal preferences" of a monarch are never private matters but rather "guidance signals" that can (I assume you mean "shift" here) the entire social behavior pattern. King Ling of Chu liked slender waists. First, the women in the palace started to diet and lose weight, and then the common people followed suit one after another. It's not that the common people naturally love thinness. Instead, the monarch's preference brings "recognition incentives": behaviors that meet the monarch's preferences can gain attention, status, and even rewards. So, everyone actively moves closer to the "slender waist". King Yue advocated bravery, and the common people rushed to go to the battlefield and take risks because bravery can bring honor and land. This is the "value orientation" brought by the monarch's power. This kind of "following the example set by those above" is not a simple imitation. Instead, the "demonstration effect" of the monarch is magnified into the "default rule" of society through power: where the monarch's attention lies, the social resources and behaviors will flow there, ultimately forming a universal custom.
Power is the "hard tool" of governance: Wisdom needs to be implemented with the help of power
Wisdom is an individual's moral quality, and power is the "executive tool" to transform morality into social rules. When Yao was an ordinary person, although he had a kind heart, he couldn't influence the neighbors in the alley - because he didn't have the "power to promote morality", and personal morality could only stay at the level of "self - requirement". As a monarch, even though Xia Jie was cruel, he could enforce his orders and prohibitions - because he had the power of a monarch and could make others abide by his will through orders and punishments. This doesn't mean that "wisdom is useless", but rather that "wisdom needs power as a carrier": without power, wisdom is just an individual's "goodness"; with power, wisdom can become "social goodness". The core of governing a country is to promote "correct rules" with power, rather than merely relying on personal wisdom to move others.
Matching names with realities is the "red line against deception" in governance
People in the world are often deceived by "superficial reputations": Hermits gain respect through public acclaim, and itinerant scholars achieve prominence through their glib tongues. However, governing a country cannot rely on "reputations" - reputations may be illusory. The "lofty names" of hermits may be the result of others' hype, and the "eloquence" of itinerant scholars may be empty. True governance requires "consistency between name and reality": For those who discuss state affairs, it is necessary to examine whether their remarks conform to national laws (not just "sounding good" but "being useful"); for officials, they should be tested in their positions to see their actual achievements (not just "being well - known" but "being able to do things"); for all officials, they should be required to "fulfill their duties" according to their "positions and titles" - those in charge of agriculture should increase crop yields, and those in charge of the military should strengthen the army. They cannot "occupy positions without doing anything". If not, there will be a chaotic situation of "names not matching reality": Some people become high - ranking officials by virtue of their eloquence but are unable to handle government affairs; some people gain honors by virtue of their reputations but have no actual merits, which will ultimately lead to political chaos.
The essence of the relationship between the monarch and his ministers: Power and authority are the "framework," and kindness and grace are the "bond."
There is neither the intimacy of father - son relationship nor the blood bond of flesh and blood between the monarch and his ministers. Then why do the ministers spare no effort? The core lies in "two points":I. The "power" of the monarch - Power is the "carriage" of the monarch, and official ranks and emoluments are the "reins" to control the ministers. The monarch holds the power of rewards and punishments, promotions and demotions. Ministers need these to gain status and interests, so they will "obey".II. The "grace" of the monarch - Power is the "rigid framework", while grace is the "soft bond", which can make the ministers "loyal". For example, Yu Rang was originally a retainer of the Zhonghang family. After Zhi Bo annexed the Zhonghang family, he betrayed his old master and defected to Zhi Bo. It was not because Zhi Bo had greater power, but because Zhi Bo showed him "the kindness of recognition": treating him as a "national hero", respecting his talents and giving him trust. Later, when Zhi Bo was killed, Yu Rang was willing to mutilate himself to avenge him. Power can make people "have to do something", but grace can make people "be willing to do something".
Yu Rang's choice: Grace can unite people's hearts more effectively than power
The story of Yu Rang best illustrates the power of "favor and kindness." He served three masters successively: the Fan clan, the Zhonghang clan, and Lord Zhi. Towards the Fan clan and the Zhonghang clan, he was just an "ordinary retainer" and was not valued. However, Lord Zhi was different. He made Yu Rang feel "needed" - not only giving him a high position but also involving him in decision - making, which made him feel that "his talents were valuable." Therefore, after Lord Zhi was killed, Yu Rang was willing to paint his body with lacquer and swallow charcoal to change his voice just to avenge him. It was not because Lord Zhi was extremely powerful, but because Lord Zhi gave him "the dignity as a scholar." On the contrary, if a monarch only relies on power and oppression without showing favor and kindness, his subordinates will only "obey on the surface." Just like a boss who only pays his employees but never makes them feel respected, the employees will not go all out for him.
The lesson from King Zhou of Shang: No matter how great it is, power without kindness will eventually collapse
The example of King Zhou of Shang is a negative example of "power without benevolence". He ruled the entire world, and all the vassal lords paid homage to him. His territory covered all the inhabited areas. However, his power was "tyrannical": he imposed heavy taxes on the common people and brutally killed his ministers, without showing "benevolence" to anyone. Therefore, King Wu of Zhou defeated King Zhou of Shang with only 3,000 armored soldiers. It was not because the Zhou army was so powerful, but because the people and ministers of King Zhou of Shang "no longer wanted to obey": the common people were fed up with his tyranny, and the ministers were afraid of being killed by him, so they all betrayed him. On the contrary, King Wu of Zhou was "high - minded and benevolent" towards the common people: he reduced taxes and respected the will of the people, so the common people were willing to follow him. This shows that power is an "external force", while benevolence is an "internal cohesive force". Power without benevolence is like a "tree without roots", which will fall down at the first gust of wind. Only power with benevolence is like a "tree with deep roots", which can withstand the wind and rain.
Equivalence of Reward and Punishment: The "Underlying Logic" of Governance
The relationship between the monarch and his subjects is essentially a "give-and-take relationship": If the subjects spare no effort and even sacrifice their lives, the monarch should confer titles and positions according to their merits - this is "equivalent reward"; if the monarch bestows favors on his subjects and the common people, the subjects and the common people should respond with their efforts and obedience - this is "equivalent feedback". If there is no equivalence, problems will arise: If the monarch does not reward those without merits, the subjects will not waste their efforts; if the monarch does not bestow favors, the common people will not obediently follow. For example, if the monarch wants the common people to work hard in farming but does not reduce taxes or provide seeds, it is like "expecting the crops to mature without rain" - impossible; if the monarch wants his subjects to fight desperately in battles but does not reward those with merits, it is like "whipping a spirited horse" - it will only make the horse more rebellious. The key to governance is to maintain "equivalence in give-and-take": What you give to others, they will return to you; there is no rule of "getting something for nothing", nor is there governance of "taking without giving".