佛祖統紀 35.102

35.102

蘇子瞻論曰。李斯事荀卿。既而焚滅其書。大變古先聖王之法。於其師之道不啻若𡨥讐。今觀荀卿之書。然後知李斯之所以事秦者皆出於荀卿。而不足怪也。荀卿者喜為異說而不讓。敢為高論而不顧。其言愚人之所驚。小人之所喜也。子思孟子世之所謂賢人君子也。荀卿獨曰。亂天下者子思孟軻也。天下之人如此其眾也。仁人義士如此其多也。荀卿獨曰。人性惡。桀紂性也。堯舜偽也。由是言之意。其為人必剛愎不遜。而自許太過也。彼李斯者又特甚者耳。今夫小人之為不善。猶必有所顧忌。是以夏商之亡桀紂之殘暴。而先王之法度禮樂刑政。猶未至於絕滅而不可考。是桀紂猶有所存而不敢廢也。彼李斯者獨能奮而不顧。焚燒夫子之五經烹滅三代之諸侯。破壞周公之井田。此亦必有所恃者矣。彼見其師歷詆天下之賢人。以自是其愚以為古代聖王皆無足法者。由荀卿高談異論有以激之也。

Su Zizhan's critique says: "Li Si served Xun Qing, but later burned his books and drastically altered the laws of the ancient former sage kings, acting toward his teacher's way no differently than toward an enemy. Now, examining Xun Qing's writings, one only then understands that everything Li Si used in serving Qin derived from Xun Qing, and is not to be wondered at. Xun Qing was fond of propounding heterodox theories without restraint, and dared to formulate lofty arguments without regard for consequences; his words were what astounded the ignorant and delighted the petty. Zisi and Mencius are those whom the world regards as worthy men and gentlemen; Xun Qing alone said: 'Those who brought chaos to the realm are Zisi and Meng Ke.' The people of the realm are so numerous, and benevolent men and righteous gentlemen are so abundant; Xun Qing alone said: 'Human nature is bad. Jie and Zhou represent human nature; Yao and Shun represent artifice.' Judging from the intent of these words, in character he must have been obstinate, arrogant, and excessively presumptuous of himself. That Li Si was merely an extreme case of this! Now, when petty men commit wrongdoing, they still have something they dread; therefore, through the falls of Xia and Shang and the cruelty and violence of Jie and Zhou, the laws, propriety, music, penal codes, and government of the former kings still did not reach utter extinction beyond study: this is because even Jie and Zhou still preserved something and did not dare abolish it. That Li Si alone was able to act recklessly without regard, burning the Five Classics of the Master, boiling and wiping out the feudal lords of the Three Dynasties, and destroying the well-field system of the Duke of Zhou—for this he must have had something to rely upon! He saw his master comprehensively reviling the worthy men of the realm to justify his own folly, and considering the ancient sage kings all unworthy of emulation; this was provoked by Xun Qing's lofty discourse and heterodox arguments."