Opening Trunks

The precautions taken against thieves who open trunks, search bags, or ransack tills, consist of securing with cords and fastening with bolts and locks. This is what the world calls wit.

To guard against thieves who open trunks, search bags, or ransack cash drawers, people use cords, bolts, and locks. The world calls this cleverness.

But a strong thief comes who carries off the till on his shoulders, with box and bag to boot. And his only fear is that the cords and locks should not be strong enough!

But a strong thief comes and carries off the cash box on his shoulders, along with the box and bag. His only fear is that the cords and locks might not be strong enough!

Therefore, what the world calls wit, simply amounts to assistance given to the strong thief.

So what the world calls cleverness is simply help for the powerful thief.

And I venture to state that nothing of that which the world calls wit, is otherwise than serviceable to strong thieves; and that nothing of that which the world calls wisdom is other than a protection to strong thieves.

I dare say that everything the world calls cleverness serves powerful thieves. And everything the world calls wisdom protects them.

How can this be shown?—In the State of Ch'i a man used to be able to see from one town to the next, and hear the barking and crowing of its dogs and cocks.¹

How can this be shown? In the State of Ch'i, a man could once see from one town to the next and hear its dogs barking and roosters crowing.¹

The area covered by the nets of fishermen and fowlers, and pricked by the plough, was a square of two thousand and odd li.²

The area covered by fishermen's and bird catchers' nets and worked by ploughs was a square just over two thousand li across.²

And within its four boundaries not a temple or shrine was dedicated, nor a district or hamlet governed, but in accordance with the rules laid down by the Sages.

And within its borders, every temple and shrine was dedicated according to the Sages' rules. Every district and hamlet was governed according to those rules too.

Yet one morning³ T'ien Ch'êng Tzŭ slew the Prince of Ch'i, and stole his kingdom. And not his kingdom only, but the wisdom-tricks which he had got from the Sages as well; so that although T'ien Ch'êng Tzŭ acquired the reputation of a thief, he lived as comfortably as ever did either Yao or Shun. The small States did not venture to blame, nor the great States to punish him; and so for twelve generations his descendants ruled over Ch'i.⁴

Yet one morning³ T'ien Ch'êng Tzŭ killed the Prince of Ch'i and stole his kingdom. He stole not only the kingdom, but also the clever tricks the prince had learned from the Sages. So although T'ien Ch'êng Tzŭ gained a reputation as a thief, he lived as comfortably as Yao or Shun ever did. The small States did not dare to condemn him, and the great States did not dare to punish him. So his descendants ruled Ch'i for twelve generations.⁴

Was not this stealing the State of Ch'i and the wisdom-tricks of the Sages as well in order to secure himself from the consequences of such theft?

Wasn't this stealing both the State of Ch'i and the Sages' clever tricks to protect himself from the consequences of the theft?

This amounts to what I have already said, namely that nothing of what the world esteems great wit is otherwise than serviceable to strong thieves, and that nothing of what the world calls great wisdom is other than a protection to strong thieves.

This is what I have already said: everything the world calls great cleverness serves powerful thieves. Everything the world calls great wisdom protects them.

Let us take another example. Of old, Lung Fêng was beheaded, Pi Kan was disembowelled, Chang Hung was sliced to death, Tzŭ Hsü was chopped to mince-meat.⁵

Let us take another example. Long ago, Lung Fêng was beheaded, Pi Kan was disemboweled, and Chang Hung was sliced to death. Tzŭ Hsü was chopped to pieces.⁵

All these four were Sages, but their wisdom could not preserve them from death.⁶

All four were sages, but their wisdom could not save them from death.⁶

An apprentice to Robber Chê asked him saying, "Is there then Tao in thieving?"

An apprentice asked Robber Chê, "Is there Tao in stealing, then?"

"Pray tell me of something in which there is not Tao," Chê replied. "There is the wisdom by which booty is located. The courage to go in first, and the heroism of coming out last. There is the shrewdness of calculating success, and justice in the equal division of the spoil. There has never yet been, a great robber who was not possessed of these five."

"Tell me of something that does not contain Tao," Chê replied. "There is the wisdom to find the loot. The courage to go in first, and the heroism to come out last. There is the shrewdness to calculate the chances of success, and justice in dividing the loot equally. There has never been a great robber who did not possess all five."

Thus the doctrine of the Sages is equally indispensable to good men and to Chê. But good men are scarce and bad men plentiful, so that the good the Sages do to the world is little and the evil great.

So the teachings of the Sages are equally necessary to good men and to Chê. But good men are few and bad men are many. So the Sages do little good and great harm to the world.

Therefore it has been said, "If the lips are gone, the teeth will be cold." It was the thinness of the wine of Lu which caused the siege of Han Tan.⁷

That is why people say, "If the lips are gone, the teeth will be cold." The weak wine of Lu caused the siege of Han Tan.⁷

It was the appearance of Sages which caused the appearance of great robbers.

The appearance of sages caused great robbers to appear.

Drive out the Sages and leave the robbers alone,—then only will the empire be governed. As when the stream ceases the gully dries up, and when the hill is levelled the chasm is filled; so when Sages are extinct, there will be no more robbers, but the empire will rest in peace.

Drive out the sages and leave the robbers alone. Only then will the empire be governed. When a stream stops flowing, the gully dries up. When a hill is leveled, the chasm is filled. In the same way, when the sages are gone, there will be no more robbers, and the empire will rest in peace.

On the other hand, unless Sages disappear, neither will great robbers disappear; nor if you double the number of Sages wherewithal to govern the empire will you do more than double the profits of Robber Chê.

On the other hand, unless Sages disappear, great robbers will not disappear either. Even if you double the number of Sages governing the empire, you will only double Robber Chê’s profits.

If pecks and bushels are used for measurement, they will also be stolen.⁸

If pecks and bushels are used to measure things, they will also be stolen.⁸

If scales and steelyards are used for weighing, they will also be stolen. If tallies and signets are used for good faith, they will also be stolen. If charity and duty to one's neighbour are used for rectification, they will also be stolen.

If scales and balances are used for weighing, they will also be stolen. If tokens and seals are used to ensure trust, they will also be stolen. If kindness and duty to others are used to set things right, they will also be stolen.

How is this so?—One man steals a purse, and is punished. Another steals a State, and becomes a Prince. But charity and duty to one's neighbour are integral parts of princedom. Does he not then steal charity and duty to one's neighbour together with the wisdom of the Sages?

How can this be? One man steals a purse and is punished. Another steals a state and becomes a prince. But charity and duty to one’s neighbor are essential to being a prince. Doesn’t the man who steals the state also steal charity, duty to his neighbor, and the wisdom of the Sages?

So it is that to attempt to drive out great robbers⁹ is simply to help them to steal principalities, charity, duty to one's neighbour, together with measures, scales, tallies, and signets. No reward of official regalia and uniform will dissuade, nor dread of sharp instruments of punishment will deter such men from their course. These do but double the profits of robbers like Chê, and make it impossible to get rid of them,—for which the Sages are responsible.

So trying to drive out great robbers⁹ simply helps them steal principalities, charity, and duty to one's neighbor, along with measures, scales, tallies, and signets. No reward of official robes and uniforms will persuade such men to stop. Nor will fear of sharp instruments of punishment deter them. These only double the profits of robbers like Chê and make it impossible to get rid of them. The Sages are responsible for this.

Therefore it has been said, "Fishes cannot be taken away from water: the instruments of government cannot be delegated to others."¹⁰

Therefore, it has been said, "Fish cannot be taken out of water. The tools of government cannot be entrusted to others."¹⁰

In the wisdom of Sages the instruments of government are found. This wisdom is not fit for enlightening the world.

The wisdom of sages provides the tools for governing. This wisdom is not suited to enlightening the world.

Away then with wisdom and knowledge, and great robbers will disappear! Discard jade and destroy pearls, and petty thieves will cease to exist. Burn tallies and break signets, and the people will revert to their natural integrity. Split measures and smash scales, and the people will not fight over quantities. Utterly abolish all the restrictions of Sages, and the people will begin to be fit for the reception of Tao.

Get rid of wisdom and knowledge, and great robbers will disappear! Throw away jade and destroy pearls, and petty thieves will no longer exist. Burn the tally sticks and break the seals, and people will return to their natural honesty. Break the measuring tools and smash the scales, and people will not fight over amounts. Abolish all the restrictions imposed by the Sages, and people will begin to be ready to receive Tao.

Confuse the six pitch-pipes, break up organs and flutes, stuff up the ears of Shih K'uang,—and each man will keep his own sense of hearing to himself.

Mix up the six pitch-pipes, break the organs and flutes, and plug Shih K'uang's ears. Then each person will keep their own sense of hearing to themselves.

Put an end to decoration, disperse the five categories of colour, glue up the eyes of Li Chu,—and each man will keep his own sense of sight to himself.

Do away with decoration, scatter the five categories of color, and glue Li Chu's eyes shut. Then everyone will keep their own sense of sight to themselves.

Destroy arcs and lines, fling away square and compasses, snap off the fingers of Kung Ch'ui,—¹¹ and each man will use his own natural skill.

Destroy the arcs and lines, throw away the square and compasses, and snap off Kung Ch'ui's fingers.¹¹ Then everyone will use their own natural skill.

Wherefore the saying, "Great skill is as clumsiness."¹²

That is why the saying goes, "Great skill looks like clumsiness."¹²

Restrain the actions of Tsêng and Shih, stop the mouths of Yang and Mih, get rid of charity and duty to one's neighbour,—and the virtue of the people will become one with God.

Restrain the actions of Tsêng and Shih, silence Yang and Mih, and get rid of charity and duty to one's neighbor. Then the virtue of the people will become one with God.

If each man keeps to himself his own sense of sight, the world will escape confusion. If each man keeps to himself his own sense of hearing, the world will escape entanglements. If each man keeps his knowledge to himself, the world will escape doubt. If each man keeps his own virtue to himself, the world will avoid deviation from the true path.

If everyone keeps their own sight to themselves, the world will escape confusion. If everyone keeps their own hearing to themselves, the world will escape entanglements. If everyone keeps their knowledge to themselves, the world will escape doubt. If everyone keeps their virtue to themselves, the world will stay on the true path.

Tsêng, Shih, Yang, Mih, Shih K'uang, Kung Ch'ui, and Li Chu, all set up their virtue outside themselves and involve the world in such angry discussions that nothing definite is accomplished.

Tsêng, Shih, Yang, Mih, Shih K'uang, Kung Ch'ui, and Li Chu all place their virtue outside themselves. They draw the world into such angry arguments that nothing definite gets done.

Have you never heard of the Golden Age,—¹³ the days of Yung Ch'êng, Ta T'ing, Poh Huang, Chung Yang, Li Lu, Li Hsü, Hsien Yüan, Hê Hsü, Tsun Lu, Chu Yung, Fu Hsi, and Shên Nung?¹⁴

Have you never heard of the Golden Age,¹³ the days of Yung Ch'êng, Ta T'ing, Poh Huang, Chung Yang, Li Lu, Li Hsü, Hsien Yüan, Hê Hsü, Tsun Lu, Chu Yung, Fu Hsi, and Shên Nung?¹⁴

Then the people used knotted cords.¹⁵

Then the people used knotted cords.¹⁵

They were contented with what food and raiment they could get. They lived simple and peaceful lives. Neighbouring districts were within sight, and the cocks and dogs of one could be heard in the other, yet the people grew old and died without ever interchanging visits.

They were content with whatever food and clothing they could get. They lived simple, peaceful lives. Neighboring districts were within sight of one another, and people could hear the roosters and dogs in the other district. Yet they grew old and died without ever visiting one another.

In those days, government was indeed perfect. But nowadays any one can excite the people by saying, "In such and such a place there is a Sage."

In those days, government was truly perfect. But nowadays, anyone can stir up the people by saying, "There is a Sage in such and such a place."

Immediately they put together a few provisions and hurry off, neglecting their parents at home and their master's business abroad, filing in unbroken line through territories of Princes, with a string of carts and carriages a thousand li in length. Such is the evil effect of an exaggerated desire for knowledge among our rulers. And if rulers aim at knowledge and neglect Tao, the empire will be overwhelmed in confusion.

They immediately gather a few supplies and hurry away, neglecting their parents at home and their master's business abroad. They travel in an unbroken line through the princes' territories, with carts and carriages stretching a thousand li. Such is the harmful effect of our rulers' excessive desire for knowledge. If rulers seek knowledge and neglect Tao, the empire will be overwhelmed by confusion.

How can it be shown that this is so?—Bows and cross-bows and hand-nets and harpoon-arrows, involve much knowledge in their use; but they carry confusion among the birds of the air. Hooks and bait and nets and traps, involve much knowledge in their use; but they carry confusion among the fishes of the deep. Fences and nets and snares, involve much knowledge in their use; but they carry confusion among the beasts of the field. In the same way the sophistical fallacies of the hard and white and the like and the unlike of schoolmen involve much knowledge of argument; but they overwhelm the world in doubt.

How can we show that this is so? Bows, crossbows, hand nets, and harpoon arrows take great skill to use. But they bring confusion to the birds in the air. Hooks, bait, nets, and traps take great skill to use. But they bring confusion to the fish in the depths. Fences, nets, and snares take great skill to use. But they bring confusion to the animals in the fields. In the same way, scholars’ misleading arguments about the hard and the white, and the like and the unlike, require great skill in argument. But they overwhelm the world with doubt.

Therefore it is that whenever there is great confusion, love of knowledge is ever at the bottom of it. For all men strive to grasp what they do not know, while none strive to grasp what they already know; and all strive to discredit what they do not excel in, while none strive to discredit what they do excel in. The result is overwhelming confusion.

That is why, whenever there is great confusion, a love of knowledge is always at its root. For everyone tries to grasp what they do not know, while no one tries to grasp what they already know. Everyone tries to discredit what they do not excel at, while no one tries to discredit what they do excel at. The result is overwhelming confusion.

Thus, above, the splendour of the heavenly bodies is dimmed; below, the energy of land and water is disturbed; while midway the influence of the four seasons is destroyed. There is not one tiny creature which moves on earth or flies in air but becomes other than by nature it should be. So overwhelming is the confusion which desire for knowledge has brought upon the world ever since the time of the Three Dynasties downwards! The simple and the guileless have been set aside; the specious and the false have been exalted. Tranquil inaction has given place to a love of disputation; and by disputation has confusion come upon the world.

Thus, above, the light of the heavenly bodies grows dim. Below, the energy of land and water is disturbed. Between them, the influence of the four seasons is destroyed. Every tiny creature that moves on earth or flies in the air is changed from its natural state. How overwhelming is the confusion that the desire for knowledge has brought upon the world since the Three Dynasties! The simple and honest have been set aside, while the deceptive and false have been praised. Peaceful inaction has given way to a love of arguing, and arguing has brought confusion upon the world.