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二○ ○二年六月十二日 |
人之道不行○ | 由是觀之○善人不得聖人之道不立○跖不得聖 | 未之有也○ | ○分均○仁也○五者不備而能成大盗者○天下 | 也○入先○勇也○出后○義也○知可否○知也 | 跖曰○何适而無有道邪○夫妄意室中之藏○聖 | 故跖之徒問跖曰○盗亦有道乎○ | 子之賢而身不免乎戮○ | 昔者龍逢斬○比乾剖○萇弘胣○子胥靡○故四 | 邪○ | 所謂至聖者○有不為大盗守者乎○何以知其然 | 世俗之所謂至知者○有不為大盗積者乎○ | 嘗試論之○ | 并與其聖知之法以守其盗賊之身乎○ | 大國不敢誅○十二世有齊國○則是不乃窃齊國 | 乎盗賊之名○而身处堯舜之安○小國不敢非○ | 其國邪○并與其聖知之法而盗之○故田成子有 | 然而田成子一旦殺齊君而盗其國○所盗者豈獨 | 曲者○曷嘗不法聖人哉○ | 闔四竟之內○所以立宗廟社稷○治邑屋州閭鄕 | ○ | 相聞○罔罟之所布○耒耨之所刺○方二千餘里 | 何以知其然邪○昔者齊國鄰邑相望○鳮犬之音 | 者乎○所謂聖者○有不為大盗守者乎○ | 故嘗試論之○世俗之所謂知者○有不為大盗積 | ○然則鄕之所謂知者○不乃為大盗積者也○ | 則負匱揭篋担囊而趋○唯恐緘膆扃鐈之不固也 | ○固扃鐈○此世俗之所謂知也○然而巨盗至○ | 将為胠篋探囊發匱之盗而為守備○則必攝緘膆 | 莊子
南華經 第十章 囗篋 |
| 天下不僻矣○彼曾○史○楊○墨○師曠○工倕 | 矣○人含其知○則天下不惑矣○人含其德○則 | 其明○則天下不鑠矣○人含其聰○則天下不累 | 口○攘弃仁義○而天下之德始玄同矣○彼人含 | 故曰○大巧若拙○削曾○史之行○鉗楊○墨之 | 人含其明矣○ | 聰矣○滅文章○散五采○胶離朱之目○而天始 | 律○鑠絶竽瑟○塞瞽曠之耳○而天下始人含其 | ○殫残天下之聖法○而民始可與論議○擢亂六 | ○焚符破璽○而民朴鄙○掊鬥折衡○而民不爭 | 故絶聖弃知○大盗乃止○擲玉毁珠○小盗不起 | 彼聖人者○天下之利器也○非所以明天下也○ | 故曰○魚不可脱於渊○國之利器不可以示人○ | 也○ | 禁○此重利盗跖而使不可禁者○是乃聖人之過 | 之利者○雖有軒冕之賞弗能勸○斧鉞之威弗能 | 故逐於大盗○揭諸侯○窃仁義并鬥斛權衡符璽 | 諸侯之門而仁義存焉○則是非窃仁義聖知邪○ | 何以知其然邪○彼窃鉤者誅○窃國者為諸侯○ | 仁義以矯之○則并與仁義而窃之○ | ○為之符璽以信之○則并與符璽而窃之○為之 | 而窃之○為之權衡以称之○則并與權衡而窃之 | 是重利盗跖也○為之鬥斛以量之○則并與鬥斛 | 聖人不死○大盗不止○雖重聖人而治天下○則 | 盗不起○天下平而無故矣○ | 夫川竭而谷虚○丘夷而渊實○聖人已死○則大 | 矣○ | 而大盗起○掊擊聖人○縱舍盗賊○而天下始治 | 故曰○唇竭則齒寒○魯酒薄而邯鄲圕○聖人生 | 少而害天下也多○ | 天下之善人少而不善人多○則聖人之利天下也 |
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家
二○ ○二年六月十四日 |
有錯字請通知我 | ○ | 悦夫啍啍之意○啍啍已亂天下矣○ | 夫种种之民而悦夫役役之佞○釋夫恬淡無為而 | ○夫好知之亂天下也○自三代以下者是已○舍 | 施○惴耎之虫○肖翹之物○莫不失其性○甚矣 | 故上悖日月之明○下山川之精○中墮四時爍之 | 亂○ | 皆知非其所不善而莫知非其所已善者○是以大 | 故天下皆知求其所不知而莫知求其所已知者○ | 故天下每每大亂○罪在於好知○ | 於辯矣○ | 詐漸毒○頡滑堅白○解垢同異之變多○則俗惑 | 矣○削格羅落罝罘之知多○則獸亂於澤矣○知 | 亂於上矣○鉤餌罔罟罾笱之知多○則魚亂於水 | 何以知其然邪○夫弓弩畢弋機變之知多○則鳥 | 上誠好知而無道○則天下大亂矣○ | 好知之過也○ | 迹接乎諸侯之境○車軌結乎千里之外○則是上 | 贏粮而趣之○則内弃其親而外去其主之事○足 | 今遂至使民延頸舉踵○曰○某所有賢者○ | 若此之時○則至治已○ | 民至老死而不相往来○ | 樂其俗○安鄰其居○國相望○鳮狗之音相聞○ | 當是時也○民結繩而用之○甘其食○美其服○ | 赫胥氏○尊盧氏○祝融氏○伏牺氏○神農氏○ | 伯皇氏○中央氏○栗陸氏○驪畜氏○軒轅氏○ | 子獨不知至德之世乎○昔者容成氏○大庭氏○ | 無用也○ | ○離朱○皆外立其德而爚亂天下者也○法之所 |
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 called wit.
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!
Therefore, what the world calls wit, simply amounts to assistance given to the strong thief.
And I venture to state that nothing of that which the world call wits, 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.
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. The area covered by the nets of fisherman and fowlers, and pricked by the plough, was a square of 2 thousand and odd li.
And within its 4 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.
Yet one morning Tien Ch'eng Tzu 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 Tien Ch'eng Tzu 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 12 generations his descendants ruled over Ch'i.
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?
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.
Let us take another example. Of old, Lung Feng was beheaded, Pi Kan was disemboweled, Chang Hung was sliced to death, Tzu Hsu was chopped to mince-meat. All these 4 were Sages, but their wisdom could not preserve them from death.
An apprentice to Robber Che asked him saying "Is there then Tao in thieving?"
"Pray tell me of something in which there is not Tao, "Che 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 5."
Thus the doctrine of the Sages is equally indispensable to good men and to Che. But good men are scare and bad men plentiful, so that the good the Sages do to the world is little and the evil great.
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. It was the appearance of Sages which caused the appearance of great robbers.
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 leveled the chasm is filled; so when Sages are extinct, there will be no more robbers, but 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 Che.
If pecks and bushels are used for measurement, they will also be stolen. 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 neighbor are used for rectification, 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 neighbor are integral parts of princedom. Does he not then steal charity and duty to one's neighbor together with the wisdom of the Sages?
So it is that to attempt to drive out great robbers is simply to help them steal principalities, charity, duty to one's neighbor, 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 Che, and make it impossible to get rid of them,-- for which the Sages are responsible. Therefore it has been said, "Fishes cannot be taken away from water: the instruments of government cannot be delegated to others." In the wisdom of Sages the instruments of government are found. This wisdom is not fit for 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.
Confuse the 6 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.
Put an end to decoration, disperse the 5 categories of color, glue up the eyes of Li Chu,-- and each man will keep his own sense of sight to himself.
Destroy arcs and lines, fling away square and compasses, snap off the fingers of Kung Ch'iu,-- and each man will use his own natural skill.
Wherefore the saying, "Great skill is as clumsiness."
Restrain the actions of Tseng and Shih, stop the mouths of Yang and Mih, get rid of charity and duty to one's neighbor,--and 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.
Tseng, 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.
Have you never heard of the Golden Age,-- the days of Yung Ch'eng, Ta T'ing Poh Huang, Chung Yang, Li Lu, Li Hsu, Hsien Yuan, He Hsu, Tsun Lu, Chu Yung, Fu Hsi and Shen Nung? Then the people used knotted cords. They were contented with what food and raiment they could get. They lived simple and peaceful lives. Neighboring 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.
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." 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.
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.
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.
Thus, above, the splendor of the heavenly bodies is dimmed; below, the energy of land and water is disturbed; while midway the influence of the 4 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 3 Dynasties downwards! The simple and the guileless have been set aside; the specious and the false have been exalted. The tranquil inaction has given place to a love of disputation; and by disputation has confusion come upon the world.
The advice is to be with Nature. Artificial things confuse the mind. So be contented with what Nature gives you.
Edited on 9th June 2008