Confucius was a friend of Liuxia Ji. Liuxia Ji’s younger brother was named Robber Zhi. Robber Zhi had nine thousand followers. He rampaged across the world, plundering the feudal lords. He bored through houses and doors, drove off people’s cattle and horses, seized people’s women. He was greedy and forgot his kin; he did not care for his parents or brothers, and did not sacrifice to his ancestors. Wherever he passed, great states defended their city walls, small states entered their fortresses, and the myriad people suffered.
Confucius said to Liuxia Ji: “A father must be able to instruct his son; an elder brother must be able to teach his younger brother. If a father cannot instruct his son, and an elder brother cannot teach his younger brother, then the kinship of father and son, brother and brother, is worthless. Now you are a talented scholar of the age. Your younger brother is Robber Zhi, a harm to the world, and you cannot teach him. I secretly feel shame for you. I beg to go and persuade him.”
Liuxia Ji said: “You say a father must be able to instruct his son, and an elder brother must be able to teach his younger brother. But if the son does not heed the father’s instruction, and the younger brother does not accept the elder brother’s teaching, then even with all your eloquence, what can be done? Moreover, Zhi’s character is this: his mind is like a gushing spring, his will like a whirlwind. His strength is enough to resist enemies; his eloquence is enough to gloss over wrongs. If you go along with his heart, he is pleased; if you oppose his heart, he is angry. He easily insults people with words. You must not go.”
Confucius did not listen. Yan Hui drove the carriage, and Zigong was on the right. They went to see Robber Zhi.
Robber Zhi was resting his troops on the south side of Mount Tai, mincing human liver for his meal. Confucius got down from the carriage and went forward. He saw the usher and said: “I am Kong Qiu of Lu. I have heard of the general’s lofty righteousness and respectfully bow twice to the usher.”
The usher went in and announced him. When Robber Zhi heard, he flew into a rage. His eyes were like bright stars; his hair rose and lifted his cap. He said: “Is this not that cunning hypocrite Kong Qiu of Lu? Tell him for me: You make up words and phrases, falsely claiming the kings Wen and Wu. You wear a cap of branching wood and gird yourself with dead ox hide. You have many words and false theories. You do not plow, yet you eat; you do not weave, yet you wear clothes. You wag your tongue and drum your lips, arbitrarily creating right and wrong, to confuse the rulers of the world, making the scholars of the world not return to their root. You falsely practice filial piety and brotherliness, hoping for fiefs and wealth. Your crime is great and heavy. Run home quickly! Otherwise, I will use your liver to add to my midday meal.”
Confucius again sent word: “I have had the good fortune to know Ji. I wish to see you beneath your tent.”
The usher announced him again. Robber Zhi said: “Let him come forward.”
Confucius hurried in, avoided the mat, stepped back, and bowed twice to Robber Zhi. Robber Zhi was furious. He stretched out both legs, pressed his hand on his sword, glared, and spoke in a voice like a nursing tiger: “Qiu, come forward! If what you say accords with my mind, you live. If it opposes my heart, you die.”
Confucius said: “I have heard that in the world there are three virtues. To be born tall and large, beautiful beyond compare, so that young and old, noble and base, all delight in you – this is the highest virtue. To know enough to encompass Heaven and Earth, to distinguish all things – this is the middle virtue. To be brave, fierce, decisive, able to gather crowds and lead troops – this is the lower virtue. Any man with one of these is enough to face south and call himself lord. Now, General, you combine all three. You are eight feet two inches tall. Your face and eyes shine. Your lips are like cinnabar; your teeth like arranged shells. Your voice matches the yellow bell. Yet you are named Robber Zhi. I secretly feel shame for you and think it unworthy. If you have a mind to listen to me, I beg to go south to Wu and Yue, north to Qi and Lu, east to Song and Wei, west to Jin and Chu, to have them build you a great wall of several hundred li, establish a town of several hundred thousand households, honor you as a feudal lord, and with the world begin anew: stop soldiers, rest troops, nourish brothers, and jointly sacrifice to ancestors. This is the conduct of a sage and talented man, and the wish of the world.”
Robber Zhi was furious: “Qiu, come forward! Those who can be regulated by profit and remonstrated with words are all stupid, vulgar, common people. Now, being tall and handsome, so that people delight on seeing me – this is the virtue left me by my parents. Though you do not praise me, do I not know it myself? Moreover, I have heard: one who loves to praise people to their face also loves to slander them behind their back. Now you tell me of a great wall and many people – this is trying to regulate me with profit and raise me like a common person. How could it last?
“The greatest wall is no greater than the world. Yao and Shun possessed the world, yet their descendants had no place to stick an awl. Tang and Wu became Sons of Heaven, yet their later generations were wiped out. Was it not because their profit was great?
“Moreover, I have heard: in ancient times birds and beasts were many and people few, so people nested in trees to avoid them. By day they picked acorns and chestnuts; at dusk they perched in trees. So they were called the people of Youchao Shi. In ancient times people did not know clothing. In summer they piled firewood; in winter they burned it. So they were called the people who know life. In Shennong’s time, lying down they were calm, rising they were simple. People knew their mother but not their father. They lived with deer and elk. They plowed and ate, wove and wore. They had no heart to harm one another. This was the height of perfect virtue.
“But Huangdi could not attain virtue. He fought Chiyou in the wild of Zhuolu, and blood flowed a hundred li. Yao and Shun arose and established ministers. Tang exiled his lord; King Wu killed Zhou. From then on, the strong oppressed the weak, and the many tyrannized the few. Since Tang and Wu, all have been followers of disorder.
“Now you cultivate the Way of Wen and Wu, hold the world’s arguments, and teach later generations. You wear sewn clothes and broad belts, use false words and hypocritical conduct to confuse the rulers of the world, and seek wealth and honor. There is no greater robber than you. Why does the world not call you Robber Qiu, but calls me Robber Zhi?
“You persuaded Zilu with sweet words to follow you. You made Zilu take off his tall cap, unbuckle his long sword, and receive instruction from you. The world all said: ‘Kong Qiu can stop violence and forbid wrong.’ In the end, Zilu wanted to kill the ruler of Wei but failed. His body was pickled above the east gate of Wei. This was your teaching’s failure.
“You call yourself a talented scholar and sage? Then you were twice driven from Lu, had your traces cut off in Wei, were in straits in Qi, surrounded in Chen and Cai, and had no place in the world. You taught Zilu to be pickled. This disaster: above you cannot serve your own body, below you cannot serve others. How is your Way worth honoring?
“The world’s highest is none like Huangdi. Yet Huangdi could not perfect virtue and fought at Zhuolu, blood flowing a hundred li. Yao was not kind; Shun was not filial; Yu was half-paralyzed; Tang exiled his lord; Wu attacked Zhou; Wen was imprisoned at Youli. These six are those the world honors. But judged rightly, all were deluded by profit and forced themselves against their true feelings. Their conduct is very shameful.
“The world’s so-called worthy scholars: Bo Yi and Shu Qi. They refused the rulership of Guzhu and starved on Mount Shouyang, their bones and flesh unburied. Bao Jiao adorned his conduct and criticized the world, then embraced a tree and died. Shen Tu Di remonstrated but was not heard; he carried a stone and threw himself into a river, eaten by fish and turtles. Jie Zitui was perfectly loyal. He cut flesh from his thigh to feed Duke Wen. Duke Wen later turned his back on him. Jie Zitui angrily left and was burned while embracing a tree. Wei Sheng made a tryst with a girl under a bridge. When she did not come, the water rose, and he would not leave. He embraced the bridge pillar until he drowned.
“These six are no different from dismembered dogs, floating pigs, or beggars carrying a gourd. All die lightly for fame, not mindful of nourishing the root and preserving life.
“The world’s so-called loyal ministers: none like Prince Bi Gan and Wu Zixu. Zixu was sunk in the river; Bi Gan had his heart cut out. These two are called loyal ministers by the world, yet in the end they are laughed at by the world. Seen from above, even Zixu and Bi Gan are not worth honoring.
“What you use to persuade me: if you tell me of ghosts, I cannot know. If you tell me of human affairs, it is no more than this – all things I have heard and know.
“Now I will tell you human feelings: the eye wants to see colors, the ear wants to hear sounds, the mouth wants to taste flavors, the will and qi want fullness. The highest lifespan is a hundred years; the middle, eighty; the lowest, sixty. Excluding illness, emaciation, death, mourning, and anxiety, the days when one opens the mouth and laughs are no more than four or five in a month. Heaven and Earth are endless; man’s death has its time. Carrying something with a time limit and lodging it between endlessness – suddenly it is no different from a fine horse galloping past a crack. Those who cannot delight their will and nourish their lifespan are not those who understand the Way.
“What you say, Qiu, is all that I discard. Hurry away and go home; say no more! Your Way is frantic and anxious, a matter of deceit, cunning, and hypocrisy. It cannot preserve the true. What is it worth discussing?”
Confucius bowed twice and hurried out. When he went out the door and got into the carriage, he dropped the reins three times. His eyes were blank, seeing nothing. His face was like dead ashes. He leaned on the crossbar, bowed his head, and could not breathe.
Returning to the east gate of Lu, he happened to meet Liuxia Ji. Liuxia Ji said: “I have not seen you for several days. Your carriage and horses have the look of travel. Did you perhaps go to see Zhi?”
Confucius looked up to Heaven and sighed: “Yes.”
Liuxia Ji said: “Did Zhi perhaps oppose your will as I said before?”
Confucius said: “Yes. I am the one who, without illness, burned himself with moxa. I ran quickly to stroke the tiger’s head and braid the tiger’s whiskers, and nearly escaped the tiger’s mouth!”
Zi Zhang asked Man Goude: “Why do you not cultivate conduct? Without conduct one is not trusted; not trusted, one is not employed; not employed, one has no profit. Therefore, looking at reputation and calculating profit, righteousness is truly so. If one casts aside fame and profit and turns back to one’s heart, then a scholar’s cultivation of conduct – can it be omitted for a single day?”
Man Goude said: “The shameless are rich; the overly trustworthy are prominent. The greatest fame and profit lie almost in shamelessness and trust. Therefore, looking at reputation and calculating profit, trust is truly so. If one casts aside fame and profit and turns back to one’s heart, then a scholar’s cultivation of conduct is simply embracing Heaven.”
Zi Zhang said: “Formerly Jie and Zhou were honored as Sons of Heaven and rich in the world. If you now say to a petty thief, ‘Your conduct is like Jie and Zhou,’ he will look ashamed and have a heart of non-acceptance – because petty men despise them. Confucius and Mo Di were poor commoners. If you now say to a prime minister, ‘Your conduct is like Confucius and Mo Di,’ he will change expression and say he is not equal – because scholars truly honor them. Therefore power as Son of Heaven does not necessarily make one noble; poverty as a commoner does not necessarily make one base. The distinction of noble and base lies in the beauty or ugliness of conduct.”
Man Goude said: “Small robbers are arrested; great robbers become feudal lords. At the gates of feudal lords, righteous scholars reside. Formerly Duke Huan, Xiaobai, killed his brother and took his brother’s wife, yet Guan Zhong served as his minister. Tian Chengzi Chang killed his ruler and stole the state, yet Confucius received gifts from him. In argument they despise such things; in action they submit to them. Then the feelings of words and deeds war in the breast – is that not contradictory? Therefore the Book says: ‘Who is hateful, who is beautiful? The one who succeeds is first; the one who fails is last.’”
Zi Zhang said: “If you do not cultivate conduct, then close and distant kin will have no order, noble and base no righteousness, old and young no sequence. The Five Constants and Six Positions – how will they be distinguished?”
Man Goude said: “Yao killed his eldest son; Shun exiled his mother’s brother. Is there order of close and distant? Tang exiled Jie; Wu killed Zhou. Is there righteousness of noble and base? Wang Ji was the legitimate son; the Duke of Zhou killed his elder brother. Is there sequence of old and young? Confucians use false words; Mohists love all equally. Will the Five Constants and Six Positions be distinguished?
“Moreover, you are rectifying for fame; I am rectifying for profit. The reality of fame and profit does not accord with principle, does not mirror the Way. I daily argue with you in No-Covenant, saying: ‘The petty man dies for wealth; the gentleman dies for fame. What they change their feelings and alter their nature for is different; but when it comes to abandoning what they do and dying for what they do not do, it is the same.’
“Therefore: do not be a petty man – return and die to your Heaven. Do not be a gentleman – follow the principle of Heaven. Whether crooked or straight, look to your Heavenly pole. Face the four directions; wax and wane with the times. Whether so or not, hold to the round pivot. Alone complete your intent; wander with the Way. Do not turn your conduct; do not complete your righteousness; you will lose what you do. Do not rush to wealth; do not die for success; you will abandon your Heaven.
“Bi Gan had his heart cut out; Zixu had his eyes gouged out – the calamity of loyalty. The upright man testified against his father; Wei Sheng drowned – the harm of trust. Bao Zi stood dry; Shen Zi did not defend himself – the injury of honesty. Confucius did not see his mother; Kuang Zi did not see his father – the failure of righteousness. These are handed down from ancient times and spoken of by later ages. Those who consider themselves scholars rectify their words and make their conduct certain, and so suffer their calamities and meet their harms.”
Wu Zu asked Zhi He: “People in the end are never those who do not rise for fame and go for profit. When a man is rich, others turn to him; turning to him, they lower themselves; lowering themselves, they honor him. To see others lower and honor oneself is the way to long life, bodily ease, and joyful intent. Now do you alone have no mind for this? Is your knowledge insufficient? Or do you know but your strength cannot act? Or do you push rectitude and do not act recklessly?”
Zhi He said: “Now such a person thinks that those born in his own time and dwelling in his own village are absolute, world-surpassing scholars. This is to have no master or standard by which to view past and present times and the divisions of right and wrong. He transforms with the vulgar world, departs from what is most heavy, casts aside what is most honored, and makes that his doing. How far this is from discussing the way of long life, bodily ease, and joyful intent! The sickness of grief and the peace of tranquility do not mirror the body; the fear of dread and the joy of delight do not mirror the mind. He knows to act for the sake of acting but does not know why he acts. Therefore though honored as Son of Heaven and rich in the world, he does not escape calamity.”
Wu Zu said: “Wealth is advantageous to man in all ways. It exhausts beauty and reaches power; the Perfect Man cannot attain it; the worthy cannot equal it. It borrows men’s courage and strength to make awe and power; it holds men’s knowledge and schemes to make insight; it relies on men’s virtue to make worthiness. Without ruling a state, one is as severe as a lord or father. Moreover, sounds and colors, flavors and power – the mind does not wait to learn before delighting in them; the body does not wait for models before resting in them. Desire and aversion, avoidance and approach, do not wait for a teacher – this is human nature. Though the world disapproves of me, who can refuse them?”
Zhi He said: “The action of the wise moves for the sake of the hundred clans and does not violate their measure. Therefore they are content and do not contend; having no purpose, they do not seek. Because they are insufficient, they seek; contending in four directions, they do not consider themselves greedy. Because they have surplus, they decline; casting away the world, they do not consider themselves honest. The reality of honesty and greed is not forced by externals; it is mirrored in measure.
“One may have the power of a Son of Heaven yet not be arrogant to others because of nobility; be rich in the world yet not mock others with wealth. They calculate its harm and consider its reversal, thinking it injures their nature; therefore they decline and do not accept – not to seek fame. Yao and Shun were emperors and harmonious, not because they were benevolent to the world, but because they did not harm life for beauty. Shan Juan and Xu You got emperorship but did not accept – not empty refusal, but because they did not harm themselves for affairs. These all took their benefit and declined their harm, and the world called them worthy. Thus one may have it; they did not do it to raise fame.”
Wu Zu said: “If one must hold to fame, weary the body, cut off sweetness, restrain nourishment to preserve life, then one is merely long ill and long distressed but not dead.”
Zhi He said: “Balance is blessing; surplus is harm – this is so of all things, and wealth most of all. Now the rich: their ears are filled with bells, drums, pipes, and flutes; their mouths are stuffed with meats and sweet wines. These stir their intentions and make them forget their work – this is called disorder. They drown in swollen qi, like carrying a heavy load up a slope – this is called suffering. They greedily take wealth for comfort, greedily take power until exhausted; in quiet they drown, in bodily ease they swell – this is called illness. For desire of wealth and profit, they fill up like a wall and do not know to avoid; they lean on it and will not let go – this is called disgrace. Wealth accumulates unused; they hold it to their breasts and will not let go; their hearts are full of anxiety and they seek more without cease – this is called worry. Within they suspect robbers and extortioners; without they fear the harm of bandits. Inside they surround themselves with towers and barriers; outside they dare not walk alone – this is called fear.
“These six are the greatest harms in the world, yet all forget them and do not examine. When the calamity comes, though they seek to exhaust their nature and spend all their wealth to buy back one day of peace, they cannot get it. Therefore, looking at fame, it is not seen; seeking profit, it is not got. They entangle their minds and cut off their bodies to contend for this – are they not deluded?”
Note
Confucius / Kong Qiu / Zhongni (孔子 / 孔丘 / 仲尼)
The founder of Confucianism. In this chapter he is portrayed as well-meaning but naive. He tries to reform Robber Zhi with moral persuasion and offers of political power. Robber Zhi humiliates him and exposes the contradictions of Confucian morality. This is a classic Zhuangzi-style reversal: the “sage” is lectured by the “bandit.”
Liuxia Ji / Liuxia Hui (柳下季 / 柳下惠)
Liuxia Hui is a historical worthy of Lu, famous in Confucian tradition for moral integrity. His younger brother, in this story, is Robber Zhi. Liuxia Ji warns Confucius not to go. He represents the limits of moral instruction: even a good brother cannot reform a determined outlaw.
Robber Zhi (盗跖)
The central figure. He is a bandit leader with nine thousand followers. In this chapter he is not merely a criminal but a fierce critic of Confucian morality, fame, loyalty, and the hypocrisy of rulers. He argues that the so-called sages and worthies are deluded, and that most people die for empty names. His speech is one of the most radical in the Zhuangzi.
Yan Hui (颜回)
Confucius’s favorite disciple. He drives the carriage when Confucius goes to see Robber Zhi.
Zigong (子贡)
A disciple of Confucius, known for eloquence and wealth. He accompanies Confucius as the right-hand attendant.
Zi Zhang (子张)
A disciple of Confucius. He debates Man Goude about conduct, fame, and profit.
Man Goude (满苟得)
A fictional or semi-legendary figure whose name means something like “Full of Improper Gain.” He argues that fame and profit are what really drive people, and that conventional morality is a mask.
Wu Zu (无足)
A figure whose name means “No Feet” or “Insufficient.” He asks Zhi He about wealth, fame, and long life.
Zhi He (知和)
A figure whose name means “Knowing Harmony.” He replies that balance is blessing and surplus is harm, especially where wealth is concerned.
Youchao Shi (有巢氏)
The legendary “Nest Builder,” who taught people to live in trees to escape wild animals. He represents the earliest, simplest human society.
Shennong (神农)
The legendary “Divine Farmer,” a sage ruler associated with agriculture and medicine. Robber Zhi praises his age as one of simple, peaceful life.
Huangdi (黄帝)
The Yellow Emperor, a legendary sage ruler and culture hero. Robber Zhi criticizes him for fighting Chiyou and shedding blood, showing that even the greatest sage could not perfect virtue.
Chiyou (蚩尤)
A legendary rebel or tribal leader defeated by the Yellow Emperor at Zhuolu. The battle is a symbol of the beginning of violence and disorder.
Yao (尧) and Shun (舜)
Yao and Shun are legendary sage kings. In Confucian tradition they are models of moral rule. Robber Zhi accuses them of bringing disorder: Yao killed his eldest son, Shun exiled his mother’s brother, and their descendants had nothing.
Yu (禹)
The legendary founder of the Xia dynasty, famous for controlling floods. Robber Zhi says he was “half-paralyzed” from his labor.
Tang (汤)
The founder of the Shang dynasty. He overthrew the tyrant Jie. Robber Zhi says he exiled his lord.
King Wu (武王)
The founder of the Zhou dynasty. He overthrew the tyrant Zhou. Robber Zhi says he killed his ruler.
King Wen (文王)
The father of King Wu, a model of virtue in Confucian tradition. Robber Zhi notes he was imprisoned at Youli.
Jie (桀) and Zhou (纣)
The last kings of the Xia and Shang dynasties, archetypal tyrants. They are used as examples of power that ends in ruin.
Bo Yi and Shu Qi (伯夷、叔齐)
Two brothers from Guzhu who refused to serve the Zhou dynasty and starved on Mount Shouyang. They are usually praised as moral heroes. Robber Zhi says they died for fame and were left unburied.
Bao Jiao (鲍焦)
A recluse who criticized the world, embraced a tree, and died. Robber Zhi lists him among those who die for reputation.
Shen Tu Di (申徒狄)
A minister who remonstrated with his ruler, was not heard, and drowned himself. Robber Zhi lists him among those who die for fame.
Jie Zitui (介子推)
A loyal follower of Duke Wen of Jin. He cut flesh from his thigh to feed the duke during exile. Later, forgotten, he withdrew to a mountain and was burned to death when the duke tried to force him out. Robber Zhi uses him as an example of loyalty repaid with neglect.
Wei Sheng (尾生)
A man famous for his trustworthiness. He arranged to meet a woman under a bridge. She did not come; the water rose; he clung to the pillar and drowned. Robber Zhi uses him as an example of dying for a useless reputation.
Bi Gan (比干)
A loyal minister of the Shang dynasty. He criticized King Zhou and had his heart cut out. Robber Zhi says he is laughed at by the world.
Wu Zixu / Wu Yun (伍子胥 / 伍员)
Wu Zixu was a famous minister of Wu, however he was forced to commit suicide, and his body was thrown into the river. Robber Zhi lists him among those who die for loyalty and are not truly honored.
Guan Zhong (管仲)
A famous statesman of Qi. Guan Zhong served Duke Huan, Xiaobai, even though the duke had killed his brother and taken his brother’s wife. Robber Zhi uses this to show the gap between moral words and political reality.
Tian Chengzi Chang (田成子常)
Tian Chang, or Tian Heng, a powerful minister of Qi who killed his ruler and usurped the state. Robber Zhi says Confucius received gifts from him, showing that even Confucius compromised with power.
Wang Ji (王季)
The father of King Wen. He was the legitimate son. The Duke of Zhou killed his elder brother. Robber Zhi uses this to question the Confucian order of elder and younger.
Duke of Zhou (周公)
The brother of King Wu and a key founder of the Zhou dynasty. He is usually praised as a sage. Robber Zhi says he killed his elder brother.
Duke Huan, Xiaobai (桓公小白)
Duke Huan was a famous ruler of Qi, the first of the Five Hegemons. Robber Zhi says he killed his brother and took his brother’s wife.
Mo Di / Mozi (墨翟)
Mozi was the founder of Mohism, which taught universal love. Robber Zhi mentions him alongside Confucius as a poor commoner whom scholars honor.
Ancestral Sacrifice
Robber Zhi is accused of not sacrificing to his ancestors. Ancestor worship was central to ancient Chinese family and political life. Refusing it meant cutting oneself off from the social and moral order.
Filial Piety and Brotherliness (孝弟)
Confucian virtues. Robber Zhi says Confucius falsely practices them to gain wealth and fame. The chapter attacks the gap between moral performance and real life.
Abdication and Succession
Yao and Shun are famous for abdicating to worthy successors. Robber Zhi says their descendants had nothing, showing that even the highest power does not last.
The Five Constants and Six Positions (五纪六位)
Traditional social relationships and ranks. Zi Zhang asks how they can be maintained without conduct. Man Goude replies that history is full of violations even among the sages.
Blood Covenant (盟)
A ritual agreement sealed with the blood of a sacrifice. In other chapters, Bo Yi and Shu Qi reject Zhou’s blood covenant. Here, political power is shown to be based on force and deception.
Posthumous Names and Reputation
Robber Zhi repeatedly attacks the pursuit of fame. He says people die for names that do not nourish life. This is a central Daoist critique of reputation.
The “Yellow Bell” (黄钟)
The standard pitch pipe in ancient Chinese music. To say someone’s voice “matches the yellow bell” means it is perfectly pitched and impressive.
“Stroking the Tiger’s Head and Braiding the Tiger’s Whiskers”
Confucius says he nearly escaped the tiger’s mouth. It means he took a reckless risk by trying to persuade Robber Zhi.
“Without Illness, Burning Himself with Moxa” (无病自灸)
Confucius says he brought trouble on himself. Moxa is a medicinal herb burned on the skin. The image means self-inflicted suffering.
“A Fine Horse Galloping Past a Crack”(白驹过隙)
Human life is brief, like a horse glimpsed through a crack in a wall. This is a classic Daoist image of mortality.
“Small Robbers Are Arrested; Great Robbers Become Feudal Lords”
One of the most famous lines in the chapter. It means the powerful escape punishment and even gain moral prestige, while the weak are punished.
“The One Who Succeeds Is First; The One Who Fails Is Last”
From an ancient Book. It means moral judgments often follow success, not truth. Winners write the rules.
“The Five Constants and Six Positions”
Confucian social order. Man Goude says even the sages violated it, so it cannot be absolute.
“Balance Is Blessing; Surplus Is Harm”
Zhi He’s summary of the good life. Moderation brings peace; excess brings anxiety, illness, and fear.
“The Six Harms of Wealth”
Zhi He lists six ways wealth destroys the rich: disorder, suffering, illness, disgrace, worry, and fear. This is one of the earliest and sharpest critiques of wealth in Chinese literature.
Anti-Confucian satire:
Confucius is shown as a well-meaning but naive moralist who cannot understand a deeper truth.
Critique of fame and profit:
Both the “gentleman” who dies for fame and the “petty man” who dies for wealth are equally deluded.
Relativism of morals:
What the world calls virtue – loyalty, honesty, righteousness – often leads to suffering and death.
Natural life vs. social performance:
The simple life of Shennong’s age is praised over the violent, competitive world of the sages and kings.
Wealth as a trap:
The rich are not free; they are anxious, fearful, and never satisfied.
The limits of persuasion:
Confucius cannot reform Robber Zhi. Moral argument is powerless against a man who has seen through the game.
杂篇·盗跖第二十九
孔子与柳下季为友，柳下季之弟名曰盗跖。盗跖从卒九千人，横行天下，侵暴诸侯。穴室枢户，驱人牛马，取人妇女。贪得忘亲，不顾父母兄弟，不祭先祖。所过之邑，大国守城，小国入保，万民苦之。孔子谓柳下季曰：“夫为人父者，必能诏其子；为人兄者，必能教其弟。若父不能诏其子，兄不能教其弟，则无贵父子兄弟之亲矣。今先生，世之才士也，弟为盗跖，为天下害，而弗能教也，丘窃为先生羞之。丘请为先生往说之。”柳下季曰：“先生言为人父者必能诏其子，为人兄者必能教其弟，若子不听父之诏，弟不受兄之教，虽今先生之辩，将奈之何哉？且跖之为人也，心如涌泉，意如飘风，强足以距敌，辩足以饰非。顺其心则喜，逆其心则怒，易辱人以言。先生必无往。”孔子不听，颜回为驭，子贡为右，往见盗跖。
盗跖乃方休卒徒大山之阳，脍人肝而餔之。孔子下车而前，见谒者曰：“鲁人孔丘，闻将军高义，敬再拜谒者。”谒者入通。盗跖闻之大怒，目如明星，发上指冠，曰：“此夫鲁国之巧伪人孔丘非邪？为我告之：尔作言造语，妄称文、武，冠枝木之冠，带死牛之胁，多辞缪说，不耕而食，不织而衣，摇唇鼓舌，擅生是非，以迷天下之主，使天下学士不反其本，妄作孝弟，而侥幸于封侯富贵者也。子之罪大极重，疾走归！不然，我将以子肝益昼餔之膳。”
孔子复通曰：“丘得幸于季，愿望履幕下。”谒者复通。盗跖曰：使来前！”孔子趋而进，避席反走，再拜盗跖。盗跖大怒，两展其足，案剑瞋目，声如乳虎，曰：“丘来前！若所言顺吾意则生，逆吾心则死。”
孔子曰：“丘闻之，凡天下有三德：生而长大，美好无双，少长贵贱见而皆说之，此上德也；知维天地，能辩诸物，此中德也；勇悍果敢，聚众率兵，此下德也。凡人有此一德者，足以南面称孤矣。今将军兼此三者，身长八尺二寸，面目有光，唇如激丹，齿如齐贝，音中黄钟，而名曰盗跖，丘窃为将军耻不取焉。将军有意听臣，臣请南使吴越，北使齐鲁，东使宋卫，西使晋楚，使为将军造大城数百里，立数十万户之邑，尊将军为诸侯，与天下更始，罢兵休卒，收养昆弟，共祭先祖。此圣人才士之行，而天下之愿也。”
盗跖大怒曰：“丘来前！夫可规以利而可谏以言者，皆愚陋恒民之谓耳。今长大美好，人见而悦之者，此吾父母之遗德也，丘虽不吾誉，吾独不自知邪？且吾闻之，好面誉人者，亦好背而毁之。今丘告我以大城众民，是欲规我以利而恒民畜我也，安可久长也！城之大者，莫大乎天下矣。尧、舜有天下，子孙无置锥之地；汤、武立为天子，而后世绝灭。非以其利大故邪？且吾闻之，古者禽兽多而人少，于是民皆巢居以避之。昼拾橡栗，暮栖木上，故命之曰‘有巢氏之民’。古者民不知衣服，夏多积薪，冬则炀之，故命之曰‘知生之民’。神农之世，卧则居居，起则于于。民知其母，不知其父，与麋鹿共处，耕而食，织而衣，无有相害之心。此至德之隆也。然而黄帝不能致德，与蚩尤战于涿鹿之野，流血百里。尧、舜作，立群臣，汤放其主，武王杀纣。自是之后，以强陵弱，以众暴寡。汤、武以来，皆乱人之徒也。今子修文、武之道，掌天下之辩，以教后世。缝衣浅带，矫言伪行，以迷惑天下之主，而欲求富贵焉。盗莫大于子，天下何故不谓子为盗丘，而乃谓我为盗跖？子以甘辞说子路而使从之。使子路去其危冠，解其长剑，而受教于子。天下皆曰：“孔丘能止暴禁非。其卒之也，子路欲杀卫君而事不成，身菹于卫东门之上，是子教之不至也。子自谓才士圣人邪，则再逐于鲁，削迹于卫，穷于齐，围于陈蔡，不容身于天下。子教子路菹。此患，上无以为身，下无以为人。子之道岂足贵邪？世之所高，莫若黄帝。黄帝尚不能全德，而战于涿鹿之野，流血百里。尧不慈，舜不孝，禹偏枯，汤放其主，武王伐纣，文王拘羑里。此六子者，世之所高也。孰论之，皆以利惑其真而强反其情性，其行乃甚可羞也。世之所谓贤士：伯夷、叔齐。伯夷、叔齐辞孤竹之君，而饿死于首阳之山，骨肉不葬。鲍焦饰行非世，抱木而死。申徒狄谏而不听，负石自投于河，为鱼鳖所食。介子推至忠也，自割其股以食文公。文公后背之，子推怒而去，抱木而燔死。尾生与女子期于梁下，女子不来，水至不去，抱梁柱而死。此六子者，无异于磔犬流豕、操瓢而乞者，皆离名轻死，不念本养寿命者也。世之所谓忠臣者，莫若王子比干、伍子胥。子胥沉江，比干剖心。此二子者，世谓忠臣也，然卒为天下笑。自上观之，至于子胥、比干，皆不足贵也。丘之所以说我者，若告我以鬼事，则我不能知也；若告我以人事者，不过此矣，皆吾所闻知也。今吾告子以人之情：目欲视色，耳欲听声，口欲察味，志气欲盈。人上寿百岁，中寿八十，下寿六十，除病瘦死丧忧患，其中开口而笑者，一月之中不过四五日而已矣。天与地无穷，人死者有时。操有时之具，而托于无穷之间，忽然无异骐骥之驰过隙也。不能说其志意、养其寿命者，皆非通道者也。丘之所言，皆吾之所弃也。亟去走归，无复言之！子之道狂狂汲汲，诈巧虚伪事也，非可以全真也，奚足论哉！”
孔子再拜趋走，出门上车，执辔三失，目芒然无见，色若死灰，据轼低头，不能出气。
归到鲁东门外，适遇柳下季。柳下季曰：“今者阙然，数日不见，车马有行色，得微往见跖邪？”孔子仰天而叹曰：“然！”柳下季曰：“跖得无逆汝意若前乎？”孔子曰：“然。丘所谓无病而自灸也。疾走料虎头，编虎须，几不免虎口哉！”
子张问于满苟得曰：“盍不为行？无行则不信，不信则不任，不任则不利。故观之名，计之利，而义真是也。若弃名利，反之于心，则夫士之为行，不可一日不为乎！”满苟得曰：“无耻者富，多信者显。夫名利之大者，几在无耻而信。故观之名，计之利，而信真是也。若弃名利，反之于心，则夫士之为行，抱其天乎！”子张曰：“昔者桀、纣贵为天子，富有天下。今谓臧聚曰：‘汝行如桀、纣。’则有怍色，有不服之心者，小人所贱也。仲尼、墨翟，穷为匹夫，今谓宰相曰‘子行如仲尼、墨翟。’则变容易色，称不足者，士诚贵也。故势为天子，未必贵也；穷为匹夫，未必贱也。贵贱之分，在行之美恶。”满苟得曰：“小盗者拘，大盗者为诸侯。诸侯之门，义士存焉。昔者桓公小白杀兄入嫂，而管仲为臣；田成子常杀君窃国，而孔子受币。论则贱之，行则下之，则是言行之情悖战于胸中也，不亦拂乎！故《书》曰：‘孰恶孰美，成者为首，不成者为尾。’”子张曰：“子不为行，即将疏戚无伦，贵贱无义，长幼无序。五纪六位，将何以为别乎？”满苟得曰：“尧杀长子，舜流母弟，疏戚有伦乎？汤放桀，武王杀纣，贵贱有义乎？王季为适，周公杀兄，长幼有序乎？儒者伪辞，墨子兼爱，五纪六位，将有别乎？且子正为名，我正为利。名利之实，不顺于理，不监于道。吾日与子讼于无约，曰‘小人殉财，君子殉名，其所以变其情、易其性则异矣；乃至于弃其所为而殉其所不为则一也。’故曰：无为小人，反殉而天；无为君子，从天之理。若枉若直，相而天极。面观四方，与时消息。若是若非，执而圆机。独成而意，与道徘徊。无转而行，无成而义，将失而所为。无赴而富，无殉而成，将弃而天。比干剖心，子胥抉眼，忠之祸也；直躬证父，尾生溺死，信之患也；鲍子立干，申子不自理，廉之害也；孔子不见母，匡子不见父，义之失也。此上世之所传、下世之所语以为士者，正其言，必其行，故服其殃、离其患也。”
无足问于知和曰：“人卒未有不兴名就利者。彼富则人归之，归则下之，下则贵之。夫见下贵者，所以长生安体乐意之道也。今子独无意焉，知不足邪？意知而力不能行邪？故推正不妄邪？”知和曰：“今夫此人，以为与己同时而生，同乡而处者，以为夫绝俗过世之士焉，是专无主正，所以览古今之时、是非之分也。与俗化世，去至重，弃至尊，以为其所为也。此其所以论长生安体乐意之道，不亦远乎！惨怛之疾，恬愉之安，不监于体；怵惕之恐，欣欣之喜，不监于心。知为为而不知所以为。是以贵为天子，富有天下，而不免于患也。”无足曰：“夫富之于人，无所不利。穷美究势，至人之所不得逮，贤人之所不能及。侠人之勇力而以为威强，秉人之知谋以为明察，因人之德以为贤良，非享国而严若君父。且夫声色滋味权势之于人，心不待学而乐之，体不待象而安之。夫欲恶避就，固不待师，此人之性也。天下虽非我，孰能辞之！”知和曰：“知者之为，故动以百姓，不违其度，是以足而不争，无以为故不求。不足故求之，争四处而不自以为贪；有余故辞之，弃天下而不自以为廉。廉贪之实，非以迫外也，反监之度。势为天子，而不以贵骄人；富有天下，而不以财戏人。计其患，虑其反，以为害于性，故辞而不受也，非以要名誉也。尧、舜为帝而雍，非仁天下也，不以美害生；善卷、许由得帝而不受，非虚辞让也，不以事害己。此皆就其利、辞其害，而天下称贤焉，则可以有之，彼非以兴名誉也。”无足曰：“必持其名，苦体绝甘，约养以持生，则亦久病长厄而不死者也。”知和曰：“平为福，有余为害者，物莫不然，而财其甚者也。今富人，耳营钟鼓管籥之声，口嗛于刍豢醪醴之味，以感其意，遗忘其业，可谓乱矣；侅溺于冯气，若负重行而上阪，可谓苦矣；贪财而取慰，贪权而取竭，静居则溺，体泽则冯，可谓疾矣；为欲富就利，故满若堵耳而不知避，且冯而不舍，可谓辱矣；财积而无用，服膺而不舍，满心戚醮，求益而不止，可谓忧矣；内则疑劫请之贼，外则畏寇盗之害，内周楼疏，外不敢独行，可谓畏矣。此六者，天下之至害也，皆遗忘而不知察。及其患至，求尽性竭财单以反一日之无故而不可得也。故观之名则不见，求之利则不得。缭意绝体而争此，不亦惑乎！”
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