Ratmachines.com

Introductory Notes

BOOK X. KHÜ KHIEH.

It is observed by the commentator Kwei Kän-khüan that one idea runs through this Book:—that the most sage and wise men have ministered to theft and robbery, and that, if there were an end of sageness and wisdom, the world would be at rest. Between it and the previous Book there is a general agreement in argument and object, but in this the author expresses himself with greater vehemence, and almost goes to excess in his denunciation of the institutions of the sages.

The reader will agree with these accounts of the Book. Kwang-dze at times becomes weak in his attempts to establish his points. To my mind the most interesting portions of this Book and the last one are the full statements which we have in them of the happy state of men when the Tâo maintained its undisputed sway in the world, and the names of many of the early Tâoistic sovereigns. How can we suppose that anything would be gained by a return to the condition of primitive innocence and simplicity? The antagonism between Tâoism and Confucianism comes out in this Book very decidedly.

The title of the Book is taken from two characters in the first clause of the first paragraph.

Book X
Part II Section III

Khu Khieh, or 'Cutting open Satchels¹.'

1. In taking precautions against thieves who cut open satchels, search bags, and break open boxes, people are sure to cord and fasten them well, and to employ strong bonds and clasps; and in this they are ordinarily said to show their wisdom. When a great thief comes, however, he shoulders the box, lifts up the satchel, carries off the bag, and runs away with them, afraid only that the cords, bonds, and clasps may not be secure; and in this case what was called the wisdom (of the owners) proves to be nothing but a collecting of the things for the great thief. Let me try and set this matter forth. Do not those who are vulgarly called wise prove to be collectors for the great thieves? And do not those who are called sages prove to be but guardians in the interest of the great thieves?

How do I know that the case is so? Formerly, in the state of Khi, the neighbouring towns could see one another; their cocks and dogs never ceased to answer the crowing and barking of other cocks and dogs (between them). The nets were set (in the water and on the land); and the ploughs and hoes were employed over more than a space of two thousand li square. All within its four boundaries, the establishment of the ancestral temples and of the altars of the land and grain, and the ordering of the hamlets and houses, and of every corner in the districts, large, medium, and small, were in all particulars according to the rules of the sages². So it was; but yet one morning, Thien Khang Tzu³ killed the ruler of Khi, and stole his state. And was it only the state that he stole? Along with it he stole also the regulations of the sages and wise men (observed in it). And so, though he got the name of being a thief and a robber, yet he himself continued to live as securely as Yao and Shun had done. Small states did not dare to find fault with him; great states did not dare to take him off; for twelve generations (his descendants) have possessed the state of Khi⁴. Thus do we not have a case in which not only did (the party) steal the state of Khi, but at the same time the regulations of its sages and wise men, which thereby served to guard the person of him, thief and robber as he was?

2. Let me try to set forth this subject (still further). Have not there been among those vulgarly styled the wisest, such as have collected (their wealth) for the great chief? and among those styled the most sage such as have guarded it for him? How do I know that it has been so? Formerly, Lung-fang⁵ was beheaded; Pi-kan⁶ had his heart torn out; Khang Hung⁷ was ripped open; and Dze-hsu⁸ was reduced to pulp (in the Kiang). Worthy as those four men were, they did not escape such dreadful deaths. The followers of the robber Kih⁹ asked him, saying, 'Has the robber also any method or principle (in his proceedings)?' He replied, 'What profession is there which has not its principles? That the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness; that he is the first to enter it shows his bravery; that he is the last to quit it shows his righteousness; that he knows whether (the robbery) may be attempted or not shows his wisdom; and that he makes an equal division of the plunder shows his benevolence. Without all these five qualities no one in the world has ever attained to become a great robber.' Looking at the subject in this way, we see that good men do not arise without having the principles of the sages, and that Kih could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many;—it follows that the sages benefit the world in a few instances and injure it in many. Hence it is that we have the sayings, 'When the lips are gone the teeth are cold¹⁰;' 'The poor wine of Lu gave occasion to the siege of Han-tan¹¹;' 'When sages are born great robbers arise¹².' When the stream is dried, the valley is empty; when the mound is levelled, the deep pool (beside it) is filled up. When the sages have died, the great robbers will not arise; the world would be at peace, and there would be no more troubles. While the sagely men have not died, great robbers will not cease to appear. The more right that is attached to (the views of) the sagely men for the government of the world, the more advantage will accrue to (such men as) the robber Kih. If we make for men pecks and bushels to measure (their wares), even by means of those pecks and bushels should we be teaching them to steal¹³; if we make for them weights and steelyards to weigh (their wares), even by means of those weights and steelyards shall we be teaching them to steal. If we make for them tallies and seals to secure their good faith, even by means of those tallies and seals shall we be teaching them to steal. If we make for them benevolence and righteousness to make their doings correct, even by means of benevolence and righteousness shall we be teaching them to steal. How do I know that it is so? Here is one who steals a hook (for his girdle);—he is put to death for it: here is another who steals a state;—he becomes its prince. But it is at the gates of the princes that we find benevolence and righteousness (most strongly) professed;—is not this stealing benevolence and righteousness, sageness and wisdom? Thus they hasten to become great robbers, carry off princedoms, and steal benevolence and righteousness, with all the gains springing from the use of pecks and bushels, weights and steelyards, tallies and seals:—even the rewards of carriages and coronets have no power to influence (to a different course), and the terrors of the axe have no power to restrain in such cases. The giving of so great gain to robbers (like) Kih, and making it impossible to restrain them;—this is the error committed by the sages.

3. In accordance with this it is said, 'Fish should not be taken from (the protection of) the deep waters; the agencies for the profit of a state should not be shown to men¹⁴.' But those sages (and their teachings) are the agencies for the profit of the world, and should not be exhibited to it. Therefore if an end were put to sageness and wisdom put away, the great robbers would cease to arise. If jade were put away and pearls broken to bits, the small thieves would not appear. If tallies were burned and seals broken in pieces, the people would become simple and unsophisticated. If pecks were destroyed and steelyards snapped in two, the people would have no wrangling. If the rules of the sages were entirely set aside in the world, a beginning might be made of reasoning with the people. If the six musical accords were reduced to a state of utter confusion, organs and lutes all burned, and the ears of the (musicians like the) blind Khwang¹⁵ stopped up, all men would begin to possess and employ their (natural) power of hearing. If elegant ornaments were abolished, the five embellishing colours disused, and the eyes of (men like) Li Ku¹⁶ glued up, all men would begin to possess and employ their (natural) power of vision. If the hook and line were destroyed, the compass and square thrown away, and the fingers of men (like) the artful Khui¹⁷ smashed, all men would begin to possess and employ their (natural) skill;—as it is said, 'The greatest art is like stupidity¹⁸.' If conduct such as that of Za(Shan)¹⁹ and Shih (Khiu)²⁰ were discarded, the mouths of Yang (Ku)²¹ and Mo (Ti) gagged, and benevolence and righteousness seized and thrown aside, the virtue of all men would begin to display its mysterious excellence. When men possessed and employed their (natural) power of vision, there would be no distortion in the world. When they possessed and employed their (natural) power of hearing, there would be no distractions in the world. When they possessed and employed their (natural) faculty of knowledge, there would be no delusions in the world. When they possessed and employed their (natural) virtue, there would be no depravity in the world. Men like Zang (Shan), Shih (Khiu), Yang (Ku), Mo (Ti), Shih Khwang (the musician), the artist Khui, and Li Ku, all display their qualities outwardly, and set the world in a blaze (of admiration) and confound it;—a method which is of no use!

4. Are you, Sir, unacquainted with the age of perfect virtue? Anciently there were Yung-khang, Ta-thing, Po-hwang, Kang-yang, Li-lu, Li-khu, Hsien-yuan, Ho-hsu, Zun-lu, Ku-yung, Fu-hsi, and Shan-nang²². In their times the people made knots on cords in carrying on their affairs. They thought their (simple) food pleasant, and their (plain) clothing beautiful. They were happy in their (simple) manners, and felt at rest in their (poor) dwellings. (The people of) neighbouring states might be able to descry one another; the voices of their cocks and dogs might be heard (all the way) from one to the other; they might not die till they were old; and yet all their life they would have no communication together²³. In those times perfect good order prevailed.

Now-a-days, however, such is the state of things that you shall see the people stretching out their necks, and standing on tiptoe, while they say, 'In such and such a place there is a wise and able man.' Then they carry with them whatever dry provisions they may have left, and hurry towards it, abandoning their parents in their homes, and neglecting the service of their rulers abroad. Their footsteps may be traced in lines from one state to another, and the ruts of their chariot-wheels also for more than a thousand li. This is owing to the error of their superiors in their (inordinate) fondness for knowledge. When those superiors do really love knowledge, but do not follow the (proper) course, the whole world is thrown into great confusion.

How do I know that the case is so? The knowledge shown in the (making of) bows, cross-bows, hand-nets, stringed arrows, and contrivances with springs is great, but the birds are troubled by them above; the knowledge shown in the hooks, baits, various kinds of nets, and bamboo traps is great, but the fishes are disturbed by them in the waters; the knowledge shown in the arrangements for setting nets, and the nets and snares themselves, is great, but the animals are disturbed by them in the marshy grounds. (So), the versatility shown in artful deceptions becoming more and more pernicious, in ingenious discussions as to what is hard and what is white, and in attempts to disperse the dust and reconcile different views, is great, but the common people are perplexed by all the sophistry. Hence there is great disorder continually in the world, and the guilt of it is due to that fondness for knowledge. Thus it is that all men know to seek for the knowledge that they have not attained to; and do not know to seek for that which they already have (in themselves); and that they know to condemn what they do not approve (in others), and do not know to condemn what they have allowed in themselves;—it is this which occasions the great confusion and disorder. It is just as if, above, the brightness of the sun and moon were darkened; as if, beneath, the productive vigour of the hills and streams were dried up; and as if, between, the operation of the four seasons were brought to an end:—in which case there would not be a single weak and wriggling insect, nor any plant that grows up, which would not lose its proper nature. Great indeed is the disorder produced in the world by the love of knowledge. From the time of the three dynasties downwards it has been so. The plain and honest-minded people are neglected, and the plausible representations of restless spirits received with pleasure; the quiet and unexciting method of non-action is put away, and pleasure taken in ideas garrulously expressed. It is this garrulity of speech which puts the world in disorder.

庄子·外篇·囗箧第十

将为囗（左“月”右“去”音ｑｕｕ１）箧探囊发匮之盗而为守备
，则必摄缄囗（“腾”字以“糸”代“马”音ｔｅｎｇ２），固扃囗
（左“钅”右“鹬”去“鸟”音ｊｕｅ２），此世俗之所谓知也。然
而巨盗至，则负匮揭箧担囊而趋，唯恐缄ｔｅｎｇ２扃ｊｕｅ２之不
固也。然则乡之所谓知者，不乃为大盗积者也？

故尝试论之：世俗之所谓知者，有不为大盗积者乎？所谓圣者，有
不为大盗守者乎？何以知其然邪？昔者齐国邻邑相望，鸡犬之音相闻
，罔罟之所布，耒耨之所刺，方二千余里。阖四竟之内，所以立宗庙
社稷，治邑屋州闾乡曲者，曷尝不法圣人哉？然而田成子一旦杀齐君
而盗其国，所盗者岂独其国邪？并与其圣知之法而盗之，故田成子有
乎盗贼之名，而身处尧舜之安。小国不敢非，大国不敢诛，十二世有
齐国，则是不乃窃齐国并与其圣知之法以守其盗贼之身乎？

尝试论之：世俗之所谓至知者，有不为大盗积者乎？所谓至圣者，
有不为大盗守者乎？何以知其然邪？昔者龙逢斩，比干剖，苌弘囗（
“拖”字以“月”代“扌”，音ｃｈｉ３），子胥靡。故四子之贤而
身不免乎戮。故跖之徒问跖曰：“盗亦有道乎？”跖曰：“何适而无
有道邪？夫妄意室中之藏，圣也；入先，勇也；出后，义也；知可否
，知也；分均，仁也。五者不备而能成大盗者，天下未之有也。”由
是观之，善人不得圣人之道不立，跖不得圣人之道不行。天下之善人
少而不善人多，则圣人之利天下也少而害天下也多。故曰：唇竭则齿
寒，鲁酒薄而邯郸围，圣人生而大盗起。掊击圣人，纵舍盗贼，而天
下始治矣。

夫川竭而谷虚，丘夷而渊实。圣人已死，则大盗不起，天下平而无
故矣！圣人不死，大盗不止。虽重圣人而治天下，则是重利盗跖也。
为之斗斛以量之，则并与斗斛而窃之；为之权衡以称之，则并与权衡
而窃之；为之符玺以信之，则并与符玺而窃之；为之仁义以矫之，则
并与仁义而窃之。何以知其然邪？彼窃钩者诛，窃国者为诸侯，诸侯
之门而仁义存焉，则是非窃仁义圣知邪？故逐于大盗，揭诸侯，窃仁
义并斗斛权衡符玺之利者，虽有轩冕之赏弗能劝，斧钺之威弗能禁。
此重利盗跖而使不可禁者，是乃圣人之过也。

故曰：“鱼不可脱于渊，国之利器不可以示人。”彼圣人者，天下
之利器也，非所以明天下也。故绝圣弃知，大盗乃止；掷玉毁珠，小
盗不起；焚符破玺，而民朴鄙；掊斗折衡，而民不争；殚残天下之圣
法，而民始可与论议；擢乱六律，铄绝竽瑟，塞瞽旷之耳，而天下始
人含其聪矣；灭文章，散五采，胶离朱之目，而天始人含其明矣。故
曰：大巧若拙。削曾、史之行，钳杨、墨之口，攘弃仁义，而天下之
德始玄同矣。彼人含其明，则天下不铄矣；人含其聪，则天下不累矣
；人含其知，则天下不惑矣；人含其德，则天下不僻矣。彼曾、史、
杨、墨、师旷、工囗（左“亻”右“垂”）、离朱，皆外立其德而囗
（左“火”右“龠”音ｙｕｅ４）乱天下者也，法之所无用也。

子独不知至德之世乎？昔者容成氏、大庭氏、伯皇氏、中央氏、栗
陆氏、骊畜氏、轩辕氏、赫胥氏、尊卢氏、祝融氏、伏牺氏、神农氏
，当是时也，民结绳而用之。甘其食，美其服，乐其俗，安其居，邻
国相望，鸡狗之音相闻，民至老死而不相往来。若此之时，则至治已
。今遂至使民延颈举踵，曰“某所有贤者”，赢粮而趣之，则内弃其
亲而外去其主之事，足迹接乎诸侯之境，车轨结乎千里之外。则是上
好知之过也！

上诚好知而无道，则天下大乱矣！何以知其然邪？夫弓弩毕弋机变
之知多，则鸟乱于上矣；钩饵罔罟罾笱之知多，则鱼乱于水矣；削格
罗落囗（上“四”下“且”音ｊｉｅ１）罘之知多，则兽乱于泽矣；
知诈渐毒、颉滑坚白、解垢同异之变多，则俗惑于辩矣。故天下每每
大乱，罪在于好知。故天下皆知求其所不知而莫知求其所已知者，皆
知非其所不善而莫知非其所已善者，是以大乱。故上悖日月之明，下
烁山川之精，中堕四时之施，惴囗（“恧”字以“大”代“心”音ｒ
ｕａｎ３）之虫，肖翘之物，莫不失其性。甚矣，夫好知之乱天下也
！自三代以下者是已！舍夫种种之民而悦夫役役之佞；释夫恬淡无为
而悦夫囗囗（左“口”右“享”）之意，囗囗（左“口”右“享”）
已乱天下矣！

Footnotes

back ¹ See pp. 141, 142.

back ² The meaning is plain; but to introduce the various geographical terms would make the translation cumbrous. The concluding ### is perplexing.

back ³ This event is mentioned in the Analects, XIV, xxii, where the perpetrator of the murder is called Khan Khang Tzu, and Khan Hang. Hang was his name, and Khang the honorary title given to him after his death. The family to which he belonged had originally taken refuge in Khi from the state of Khan in B. C. 672. Why and when its chiefs adopted the surname Thien instead of Khan is not well known. The murder took place in 482. Hang did not immediately usurp the marquisate; but he and his successors disposed of it at their pleasure among the representatives of the old House till 386, when Thien Ho was recognised by the king of Kau as the marquis; and his next successor but one took the title of king.

back ⁴ The kingdom of Khi came to an end in B. C. 221, the first year of the dynasty of Khin, after it had lasted through five reigns. How Chuang Tzu made out his 'twelve generations' we cannot tell. There may be an interpolation in his text made in the time of Khin, or subsequently.

back ⁵ See on Book IV, par. 1.

back ⁶ See on Book IV, par. 1.

back ⁷ A historiographer of Kau, with whom Confucius is said to have studied music. He was weakly and unjustly put to death, as here described by king Kang, in B. C. 492.

back ⁸ Wu Dze-hsu, the hero of revenge, who fled from Khu to Wu, which he long served. He was driven at last to commit suicide, and his body was then put into a leathern wine-sack, and thrown into the Kiang near the present Su-kau;—about B. C. 475.

back ⁹ See on Book VIII, par. 4.

back ¹⁰ This is an instance of cause and effect naturally happening.

back ¹¹ At a meeting of the princes, presided over by king Hsuan of Khu (B. C. 369-340), the ruler of Lu brought very poor wine for the king, which was presented to him as wine of Kao, in consequence of a grudge against that kingdom by his officer of wines. In consequence of this king Hsuan ordered siege to be laid to Han-tan, the capital of Kao. This is an instance of cause and effect occurring irregularly.

back ¹² There seems to be no connexion of cause and effect here; but Chuang Tzu goes on in his own way to make out that there is such a connexion.

back ¹³ The verb 'to steal' is here used transitively, and with a hiphil force.

back ¹⁴ See the Tao Teh King, ch. 36. Our author's use of it throws light on its meaning.

back ¹⁵ Note 1, p. 186.

back ¹⁶ Note 2, p. 269.

back ¹⁷ A skilful maker of arrows of the time of Yao,—the Kung-kung of the Shu, II, i, 21; V, xxii, 19.

back ¹⁸ The Tao Teh King, ch. 45.

back ¹⁹ Note 6, p. 269.

back ²⁰ Note 7, p. 269.

back ²¹ Note 5, p. 261.

back ²² Of the twelve names mentioned here the reader is probably familiar with those of Fu-hsi and Shan-nang, the first and second of the Ti in chronology. Hsien-yuan is another name for Hwang-Ti, the third of them. Ku-yung was, perhaps, a minister of Hwang-Ti. Ho-hsu has occurred before in Book IV. Of the other seven, five occur among the fifteen sovereigns placed in the 'Compendium {footnote p. 288} of History' between Fu-hsi and Shan-nang. The remaining two may be found, I suppose, in the Lu Shih of Lo Pi.

back ²³ See the eightieth chapter of the Tao Teh King.