廣弘明集 5.34

5.34

退至莊周云聖人不死大盜不止。又曰。田常竊仁義以取齊國。夫天地陶鑄善惡兼育。各稟自然理不相關。梟鴆縱毒。不假學於鸞鳳。豺虎肆害。不借術於麒麟。此皆天質自然。不須外物者也。何至凶頑之人獨當假仁義以濟其姦乎。若乃冒頓殺父鄭伯盜鄶。豈復先假孝道獲其終害乎。而莊李掊擊殺根毀駁正訓。何異疾盜賊而銷鑄干戈。覩食噎而絕棄嘉穀乎。後之談者雖曲為其義辯而釋之。莫不艱屯於殺聖困躓於忘親也。

Further, Zhuang Zhou says: 'Until the sage dies, great robbers will not cease.' He also says: 'Tian Chang stole benevolence and righteousness to seize the state of Qi.' Now, heaven and earth mold and forge, rearing both good and evil; each is endowed with its own nature, their principles having no relation to one another. Owls and poison-birds indulge their venom without needing to learn from phoenixes; jackals and tigers give free rein to harm without borrowing techniques from qilin. These are all natural endowments of heaven that require no external things. Why should cruel and stubborn men alone borrow benevolence and righteousness to further their villainy? When Modun murdered his father, or the Earl of Zheng usurped Kuai, did they first borrow the filial way to achieve their final harm? For Zhuang and Li to strike down and slaughter the roots and defame and contradict orthodox instruction—how is that different from hating thieves and melting down weapons, or choking on food and discarding fine grains? Although subsequent debaters have bent their interpretations to explain and resolve this, none fail to struggle at murdering the sage and to stumble at forgetting their kin.