If one prepares defenses against thieves who pry open boxes, rummage bags, and break into chests, one must bind them with cords and secure the doors and locks; this is what the world calls “knowledge.” Yet when a great thief arrives, he carries away chests, opens boxes, bears bags and runs off, fearing only that the cords and locks are not firm. So, is the so‑called “knowledge” of the people not merely to accumulate for the great thief?
[Modern Chinese]: In order to guard against thieves who pry open boxes, rummage through money bags, and break open cabinets, one must tie them tightly with rope and lock them securely. This is what the world calls “wisdom.” Yet when a great thief comes, he runs away carrying cabinets, boxes, and money bags, only fearing that the rope isn’t tight enough or the lock isn’t secure. In this view, the “wisdom” mentioned earlier seems to be nothing but a way for great thieves to amass wealth.
Thus I will try to discuss: Is there any “knowledge” in the world that does not serve the great thief? Is there any “sage” who does not guard the great thief? How can we know this? In ancient times, the neighboring towns of the State of Qi could see each other’s chickens and dogs, heard each other’s sounds, spread nets and traps, and cultivated the land with plows and hoes over a span of about two thousand li. Within the four borders they established ancestral temples, state shrines, administered cities, houses, prefectures, districts, towns, and villages—were they not all following the ways of the sages? Yet Tian Chengzi once killed the Qi ruler and stole his state. What he stole was not only the state itself; he also stole the laws and wisdom of the sages. Therefore, although Tian Chengzi bore the name of a thief, he lived in the peace of Yao and Shun; small states dared not criticize him, great states dared not punish him, and he monopolized Qi. Isn’t this precisely the theft of Qi, together with the sages’ laws and wisdom, to protect his own thieving self?
[Modern Chinese]: So let us discuss: Does the worldly “wisdom” ever not accumulate wealth for great thieves? Does the worldly “sage” ever not guard great thieves? On what basis do we claim this? In the past, the neighboring towns of Qi could see each other’s chickens and dogs, hear each other’s sounds, spread fishing nets, and work the fields over a radius of more than two thousand li. Within Qi’s borders, institutions for ancestral temples, state rites, city administration, houses, prefectures, districts, towns, and villages were all modeled after the sages. Yet Tian Chengzi once killed the Qi ruler and seized his country. He did not only take the country; he also seized the sages’ laws and wisdom. Thus, although Tian Chengzi was called a thief, he enjoyed the peace of Yao‑Shun; minor states dared not denounce him, great states dared not attack him, and he alone possessed Qi. Isn’t this exactly stealing Qi and using the sages’ laws and wisdom to safeguard his own thieving position?
Let us argue: Among the worldly “ultimate knowers,” is there anyone who does not amass for great thieves? Among the worldly “ultimate sages,” is there anyone who does not guard great thieves? How can we know this? In ancient times, Long Feng was beheaded, Bi Gan was disemboweled, Chang Hong was quartered, and Wu Zixu was torn apart. Thus the four virtuous men could not escape death. The disciples of the thief Zhi asked him, “Is there a way for thieves?” Zhi replied, “How can there be no way? Imagining what is hidden in a room is ‘sacred’; entering first is ‘brave’; exiting last is ‘righteous’; knowing whether to act is ‘wise’; dividing spoils equally is ‘benevolent’. No one can become a great thief without these five, and the world has never seen such a person.” From this we see that a good person cannot establish himself without the sage’s way, and Zhi cannot act without the sage’s way; when good people are few and bad people are many, the sage’s benefit to the world is small and his harm is great. Hence it is said: “When the lips are exhausted, the teeth feel cold; when the wine of Lu is thin and Handan is besieged, sages are born and great thieves arise. Strike the sages, let thieves roam, and the world will finally be governed!”
[Modern Chinese]: Let us discuss: Do the worldly “supremely wise” ever not accumulate wealth for great thieves? Do the worldly “supremely sage” ever not guard great thieves? On what basis do we claim this? In the past, Long Feng was beheaded, Bi Gan was cut open, Chang Hong was dismembered, and Wu Zixu was torn apart. Thus these four virtuous men could not avoid slaughter. A disciple of the thief Zhi asked him, “Is there a way for thieves?” Zhi answered, “Where is there no way? Imagining what is hidden in a house is ‘sacred’; being first to enter is ‘brave’; being last to leave is ‘righteous’; knowing whether it is permissible is ‘wisdom’; sharing spoils equally is ‘benevolence’. No one can become a great thief without these five, and the world has never seen such a person.” From this we see that a good person cannot stand without the sage’s way, and Zhi cannot act without the sage’s way; when good people are few and bad people are many, the sage’s benefit to the world is small while his harm is great. Hence it is said: “When the lips run out, the teeth feel cold; when Lu’s wine is thin and Handan is besieged, sages arise and great thieves appear. Attack the sages, let thieves run free, and the world will finally be put in order!”
When rivers run dry, valleys become empty; hills are leveled and abysses fill. When the sage dies, great thieves do not arise and the world is peaceful without incident. When the sage does not die, great thieves never cease. Even if one honors the sage to govern the world, it is merely glorifying the profit‑seeking thief Zhi. If we provide a measuring cup to weigh things, they will steal the cup together with the goods; if we provide a scale to weigh things, they will steal the scale together with the goods; if we provide a seal to certify, they will steal the seal together with the goods; if we provide benevolence and righteousness to correct behavior, they will steal those together with the goods.
[Modern Chinese]: When rivers dry up, valleys become empty; when hills are flattened, deep pits fill. If the sage dies, great thieves do not arise and the world is peaceful. If the sage lives, great thieves never stop. Even if we revere the sage to rule the world, we are merely helping the thief Zhi profit. When we give them a measuring cup, they steal the cup along with what they measure; when we give them a scale, they steal the scale along with what they weigh; when we give them a seal as proof, they steal the seal along with the proof; when we give them benevolence and righteousness to correct conduct, they steal those together with the conduct.
Why do we know this? Those who steal a hook are executed, those who steal a state become lords, and within the lords’ domains benevolence and righteousness remain. Is it not that they have stolen benevolence, righteousness, and sage wisdom? Thus, those who pursue great thieves, plunder lords, steal benevolence and the profits of measuring cups, scales, and seals cannot be swayed by high honors nor restrained by axes and halberds. This heavy support of thief Zhi, making him unstoppable, is the fault of the sage. Hence it is said: “A fish cannot leave the deep, and a nation’s sharp tools should not be shown to others.” The sages are the nation’s sharp tools, not meant to enlighten the world.
[Modern Chinese]: Why do we know this? Those who steal a single hook are put to death, while those who steal a whole country become princes; within the princes’ courts, benevolence and righteousness are upheld. Isn’t this theft of benevolence, righteousness, and sage wisdom? Therefore, those who follow great thieves, rob princes, steal benevolence and the benefits of measuring cups, scales, and seals cannot be persuaded by lofty rewards nor restrained by weapons. This great aid to thief Zhi that makes him unrestrainable is precisely the sage’s fault. Hence it is said: “A fish cannot leave the abyss, and a nation’s powerful weapons should not be displayed to others.” The sages are the nation’s powerful tools, not tools for illuminating the world.
Thus, abandoning the sage and discarding knowledge stops great thieves; discarding jade and destroying pearls prevents small thieves; burning talismans and breaking seals makes the people simple and rustic; smashing measuring cups and breaking scales stops the people from fighting; completely destroying the sages’ laws allows the people to finally discuss matters. Disrupting the six tones, melting the yu and se instruments, blocking the blind’s ears, the world finally begins to hear its own sound; destroying literature, scattering the five colors, blinding Li Zhu’s eyes, the world finally begins to see its own light. Destroying cords and ropes, abandoning rules, cutting off the craftsman’s fingers, the world finally begins to possess its own skill. Hence it is said: “Great skill appears clumsy.” Cutting down the conduct of Zeng Shi, pinching the mouths of Yang Mo, discarding benevolence and righteousness, the world’s virtue becomes mysteriously unified.
[Modern Chinese]: Therefore, when we abandon the sage’s way and discard knowledge, great thieves cease; when we throw away fine jade and destroy pearls, small thieves do not arise; when we burn talismans and break seals, the people become simple and rustic; when we smash measuring cups and break scales, the people stop fighting; when we completely eradicate all the sages’ laws, the people can finally discuss matters together. By disrupting the six musical modes, melting the yu and se, blocking the blind’s ears, the world finally begins to hear its own sound; by destroying literature, scattering the five colors, blinding Li Zhu’s eyes, the world finally begins to see its own light. By destroying cords and ropes, abandoning rules, cutting off the craftsman’s fingers, the world finally begins to possess its own skill. Hence the saying: “Great cleverness looks like clumsiness.” Cutting down the deeds of Zeng and Shi, pinching the mouths of Yang Zhu and Mozi, discarding benevolence and righteousness, the world’s virtue becomes mysteriously unified.
If everyone possesses their own sight, the world will no longer be blinded; if everyone possesses their own hearing, the world will no longer be burdened; if everyone possesses their own knowledge, the world will no longer be confused; if everyone possesses their own virtue, the world will no longer deviate. Zeng, Shi, Yang, Mo, Shi Kuang, Gong Cui, Li Zhu—all displayed their virtues outwardly and disturbed the world; their laws are of no use.
[Modern Chinese]: If everyone can have their own vision, the world will not be blinded; if everyone can have their own hearing, the world will not be weighed down; if everyone can have their own wisdom, the world will not be confused; if everyone can have their own virtue, the world will not stray. Those such as Zeng Shen, Shi Yu, Yang Zhu, Mo Di, Shi Kuang, Gong Cui, Li Zhu—all manifested their virtues outwardly and disrupted the world; their laws are useless.
Do you not know the age of supreme virtue? In ancient times, the lineages of Rong Cheng, Da Ting, Bo Huang, Zhong Yang, Li Lu, Li Chu, Xuanyuan, He Xu, Zun Lu, Zhu Rong, Fuxi, and Shennong existed. At that time, people tied ropes to record events, ate food they found sweet, wore clothing they found beautiful, enjoyed their customs, lived peacefully, neighboring states could see each other, the sounds of chickens and dogs were heard, and people lived to old age without traveling to each other. Such a time was the pinnacle of governance. Now people stretch their necks and tiptoe, saying “There is a sage somewhere,” rushing for grain, abandoning their relatives at home and abandoning their duties to their lord; their footprints reach the borders of the lords, their cart tracks stretch thousands of li—this is the fault of the ruler who loves knowledge. When the ruler sincerely loves knowledge but lacks the Way, the world falls into great chaos!
[Modern Chinese]: Do you not know the era of supreme virtue? In the times of the lineages Rong Cheng, Da Ting, Bo Huang, Zhong Yang, Li Lu, Li Chu, Xuanyuan, He Xu, Zun Lu, Zhu Rong, Fuxi, and Shennong, people used knotted ropes to record events, ate food they found tasty, wore clothes they found beautiful, enjoyed their customs, lived peacefully, neighboring countries could see each other, the sounds of chickens and dogs were heard, and people lived to old age without traveling to one another. Such a time represented the highest level of governance. Today, people stretch their necks and tiptoe, proclaiming “There is a sage somewhere,” rushing for grain, thereby abandoning their relatives at home and neglecting their duties to their lord; their footprints reach the borders of the lords, their cart tracks extend thousands of li—this is the fault of a ruler who loves knowledge. When a ruler sincerely loves knowledge but lacks the Way, the world descends into great disorder!
Why do we know this? When bows, crossbows, traps, snares, and mechanical knowledge increase, birds become chaotic in the sky; when hooks, bait, nets, and fish‑traps increase, fish become chaotic in the water; when traps, nets, and snares increase, beasts become chaotic in the marshes; when knowledge of deceit, poison, argument, purity, purification, similarity and difference multiplies, the world is confused by endless debate. Therefore, the world is often in great turmoil, and the blame lies in the love of knowledge. Consequently, people pursue what they do not know, yet no one knows how to pursue what they already know; they criticize what they think is unwise, yet no one knows how to criticize what they already consider wise, leading to chaos. Thus, the love of knowledge disrupts the world! Since the three dynasties, people have abandoned simple folk and favored flattering sophists; they have abandoned tranquility and non‑action, yet have embraced noisy chatter, which has already thrown the world into chaos!