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Use directness to govern a country and use deception to fight a war but use nonaction to rule the world how do we know this works the greater the prohibitions the poorer the people the sharper their tools the more chaotic the realm the cleverer their schemes the more common the bizarre the better their possessions the more numerous the thieves thus does the sage declare I make no effort and the people transform themselves I stay still and the people correct themselves I do no work and the people enrich themselves I want nothing and the people simplify themselves

SUN-TZU says, “In waging war, one attacks with directness, one wins with deception” (Suntzu Pingfa: 5.5).

WANG AN-SHIH says, “Directness can be used in governing, but nowhere else. Deception can be used in warfare, but that is all. Only those who practice nonaction are fit to rule the world.”

SU CH’E says, “The ancient sages were kind to strangers and gentle to friends. They didn’t think about warfare. Only when they had no choice did they fight. And when they did, they used deception. But deception can’t be used to rule the world. The world is a mercurial thing. To conquer it is to lose it. Those who embody the Tao do nothing. They don’t rule the world, and yet the world comes to them.”

LU HUI-CH’ING says, “How do we know we can rule the world by means of nonaction? Because we know we cannot rule the world by means of action.”

TE-CH’ING says, “Prohibitions, tools, schemes, possessions, all of these involve action and cannot be used to rule the world.”

WANG PI says, “Prohibitions are intended to put an end to poverty, and yet the people become poorer. Tools are intended to strengthen the country, and yet the country becomes weaker and more chaotic. This is due to cultivating the branches instead of the roots.”

WANG P’ANG says, “Prohibitions interfere with the people’s livelihood. Thus, poverty increases. Sharp tools mean sharp minds. And sharp minds mean chaos and confusion. Once minds become refined, customs become depraved, and the monstrous becomes commonplace.”

HO-SHANG KUNG says, “In cultivating the Tao, sages accept the will of Heaven. They don’t change things, and the people transform themselves. They prefer not to talk or teach, and the people correct themselves. They don’t force others to work, and the people become rich at their occupations. They don’t use ornaments or luxuries, and the people emulate their simple ways.”

CONFUCIUS says, “The virtue of the ruler is like wind. The virtue of the people is like grass. When the wind blows, the grass bends” (Lunyu: 12.19).

My mother used to say, “If wishes were horses, beggars would ride.” At the end of line four, the Fuyi, the Suotan, and Wangpi editions answer with yi-tz’u (because of this). I have followed the Kuotien and Mawangtui texts, which omit this phrase. In line six, the Kuotien texts have “the more rebellious the people.” But no other text follows suit. In most editions, line eleven has fa-ling (laws and orders). I have gone along with the Kuotien texts, Mawangtui B, and Ho-shang Kung, all of which have fa-wu (fine things).