墨子 Mozi [English II]

《卷十五 - Book 15》
《迎敌祠 - The Sacrifice against the Coming of the Enemy》
1
迎敌祠:
敌以东方来，迎之东坛，坛高八尺，堂密八。年八十者八人，主祭青旗。青神长八尺者八，弩八，八发而止。将服必青，其牲以鸡。敌以南方来，迎之南坛，坛高七尺，堂密七，年七十者七人，主祭赤旗，赤神长七尺者七。弩七，七发而止。将服必赤，其牲以狗。敌以西方来，迎之西坛，坛高九尺，堂密九。年九十者九人，主祭白旗。素神长九尺者九，弩九，九发而止。将服必白，其牲以羊。敌以北方来，迎之北坛，坛高六尺，堂密六。年六十者六人主祭黑旗。黑神长六尺者六，弩六，六发而止。将服必黑，其牲以彘。从外宅诸名大祠，灵巫或祷焉，给祷牲。
2
迎敌祠:
凡望气，有大将气，有小将气，有往气，有来气，有败气，能得明此者可知成败、吉凶。举巫、医、卜有所，长具药，宫之，善为舍。巫必近公社，必敬神之。巫卜以请守，守独智巫卜望气之请而已。其出入为流言，惊骇恐吏民，谨微察之，断，罪不赦。望气舍近守官。牧贤大夫及有方技者若工，弟之。举屠、酤者置厨给事，弟之。
3
迎敌祠:
凡守城之法，县师受事，出葆，循沟防，筑荐通涂，修城。百官共财，百工即事，司马视城修卒伍。设守门，二人掌右阉，二人掌左阉，四人掌闭，百甲坐之。城上步一甲、一戟，其赞三人。五步有五长，十步有什长，百步有百长，旁有大率，中有大将，皆有司吏卒长。城上当阶，有司守之，移中中处泽急而奏之。士皆有职。城之外，矢之所遝，坏其墙，无以为客菌。三十里之内，薪、蒸、水皆入内。狗、彘、豚、鸡食其肉，敛其骸以为醢腹，病者以起。城之内薪蒸庐室，矢之所遝皆为之涂菌。令命昏纬狗纂马，掔纬。静夜闻鼓声而噪，所以阉客之气也，所以固民之意也，故时噪则民不疾矣。
4
迎敌祠:
祝、史乃告于四望、山川、社稷，先于戎，乃退。公素服誓于太庙，曰：“其人为不道，不修义详，唯乃是王，曰：予必怀亡尔社稷，灭尔百姓。二三子夙夜自厉，以勤寡人，和心比力兼左右，各死而守。既誓，公乃退食。舍于中太庙之右，祝、史舍于社。百官具御，乃斗鼓于门，右置旗，左置旌于隅练名。射参发，告胜，五兵咸备，乃下，出挨，升望我郊。乃命鼓，俄升，役司马射自门右，蓬矢射之，茅参发，弓弩继之，校自门左，先以挥，木石继之。祝、史、宗人告社，覆之以甑。
《旗帜 - Flags and Pennants》
1
旗帜:
守城之法，木为苍旗，火为赤旗，薪樵为黄旗，石为白旗，水为黑旗，食为菌旗，死士为仓英之旗，竟士为雩旗，多卒为双兔之旗，五尺童子为童旗，女子为梯末之旗，弩为狗旗，戟为旌旗，剑盾为羽旗，车为龙旗，骑为鸟旗。凡所求索旗名不在书者，皆以其形名为旗。城上举旗，备具之官致财物，之足而下旗。
2
旗帜:
凡守城之法：石有积，樵薪有积，菅茅有积，雚苇有积，木有积，炭有积，沙有积，松柏有积，蓬艾有积，麻脂有积，金铁有积，粟米有积；井灶有处，重质有居，五兵各有旗，节各有辨；法令各有贞；轻重分数各有请：主慎道路者有经。
3
旗帜:
亭尉各为帜，竿长二丈五，帛长丈五，广半幅者大。寇傅攻前池外廉，城上当队鼓三，举一帜；到水中周，鼓四，举二帜；到藩，鼓五，举三帜；到冯垣，鼓六，举四帜；到女垣，鼓七，举五帜；到大城，鼓八，举六帜；乘大城半以上，鼓无休。夜以火，如此数。寇却解，辄部帜如进数，而无鼓。
4
旗帜:
城为隆，长五十尺，四面四门将长四十尺，其次三十尺，其次二十五尺，其次二十尺，其次十五尺，高无下四十五尺。
5
旗帜:
城上吏卒置之背，卒于头上，城中吏卒民男女，皆辨异衣章微职，令男女可知。1城下吏卒置之肩。左军于左肩，中军置之胸。各一鼓，中军一三。每鼓三、十击之，诸有鼓之吏，谨以次应之，当应鼓而不应，不当应而应鼓，主者斩。
1. 城中吏卒民男女，皆辨异衣章微职，令男女可知。 : Moved here from entry 7.
6
旗帜:
道广三十步，于城下夹阶者，各二，其井置铁瓮。于道之外为屏，三十步而为之圜，高丈。为民圂，垣高十二尺以上。巷术周道者，必为之门，门二人守之，非有信符，勿行，不从令者斩。
7
旗帜:
城中吏卒民男女，皆辨异衣章微职，令男女可知。1诸守牲格者，三出却适，守以令召赐食前，予大旗，署百户邑若他人财物，建旗其署，令皆明白知之，曰某子旗。牲格内广二十五步，外广十步，表以地形为度。
1. 城中吏卒民男女，皆辨异衣章微职，令男女可知。 : Moved to entry 5.
8
旗帜:
勒卒，中教解前后左右，卒劳者更休之。
《号令 - Commands and Orders》
1
号令:
安国之道，道任地始，地得其任则功成，地不得其任则劳而无功。人亦如此，备不先具者无以安主，吏卒民多心不一者，皆在其将长。诸行赏罚及有治者，必出于王公。数使人行劳赐守边城关塞、备蛮夷之劳苦者，举其守率之财用有馀、不足，地形之当守边者，其器备常多者。边县邑视其树木恶则少用，田不辟、少食，无大屋草盖，少用桑。多财，民好食。为内堞，内行栈，置器备其上，城上吏、卒、养，皆为舍道内，各当其隔部。养什二人，为符者曰养吏一人，辨护诸门。门者及有守禁者皆无令无事者得稽留止其旁，不从令者戮。敌人且至，千丈之城，必郭迎之，主人利。不尽千丈者勿迎也，视敌之居曲，众少而应之，此守城之大体也。其不在此中者，皆心术与人事参之。凡守城者以亟伤敌为上，其延日持久以待救之至，明于守者也，不能此，乃能守城。
2
号令:
守城之法，敌去邑百里以上，城将如今，尽召五官及百长，以富人重室之亲，舍之官府，谨令信人守卫之，谨密为故。
3
号令:
及傅城，守将营无下三百人，四面四门之将，必选择之有功劳之臣及死事之后重者，从卒各百人。门将并守他门，他门之上必夹为高楼，使善射者居焉。女郭、冯垣一人，一人守之，使重室子。
4
号令:
五十步一击。因城中里为八部，部一吏，吏各从四人，以行冲术及里中。里中父老小不举守之事及会计者，分里以为四部，部一长，以苛往来，不以时行、行而有他异者，以得其奸。吏从卒四人以上有分者，大将必与为信符，大将使人行，守操信符，信不合及号不相应者，伯长以上辄止之，以闻大将。当止不止及从吏卒纵之，皆斩。诸有罪自死罪以上，皆遝父母、妻子、同产。
5
号令:
诸男女有守于城上者，什、六弩、四兵。丁女子、老少，人一矛。
6
号令:
卒有惊事，中军疾击鼓者三，城上道路、里中巷街，皆无得行，行者斩。女子到大军，令行者男子行左，女子行右，无并行，皆就其守，不从令者斩。离守者三日而一徇，此所以备奸也。里正与皆守宿里门，吏行其部，至里门，正与开门内吏。与行父老之守及穷巷幽闲无人之处。奸民之所谋为外心，罪车裂。正与父老及吏主部者，不得皆斩，得之，除，又赏之黄金，人二镒。大将使使人行守，长夜五循行，短夜三循行。四面之吏亦皆自行其守，如大将之行，不从令者斩。
7
号令:
诸灶必为屏，火突高出屋四尺。慎无敢失火，失火者斩，其端失火以为事者，车裂。伍人不得，斩；得之，除。救火者无敢欢哗，及离守绝巷救火者斩。其正及父老有守此巷中部吏，皆得救之，部吏亟令人谒之大将，大将使信人将左右救之，部吏失不言者斩。诸女子有死罪及坐失火皆无有所失，逮其以火为乱事者如法。
8
号令:
围城之重禁：敌人卒而至严令吏民无敢欢嚣、三最、并行、相视、坐泣流涕、若视、举手相探、相指、相呼、相麾、相踵、相投、相击、相靡以身及衣、讼驳言语及非令也而视敌动移者，斩。伍人不得，斩；得之，除。伍人逾城归敌，伍人不得，斩；与伯归敌，队吏斩；与吏归敌，队将斩。归敌者父母、妻子、同产皆车裂。先觉之，除。当术需敌离地，斩。伍人不得，斩；得之，除。
9
号令:
其疾斗却敌于术，敌下终不能复上，疾斗者队二人，赐上奉。而胜围，城周里以上，封城将三十里地为关内侯，辅将如令赐上卿，丞及吏比于丞者，赐爵五大夫，官吏、豪杰与计坚守者，十人及城上吏比五官者，皆赐公乘。男子有守者，爵人二级，女子赐钱五千，男女老小先分守者，人赐钱千，复之三岁，无有所与，不租税。此所以劝吏民坚守胜围也。
10
号令:
卒侍大门中者，曹无过二人。勇敢为前行，伍坐，令各知其左右前后。擅离署，戮。门尉昼三阅之，莫，鼓击门闭一阅，守时令人参之，上逋者名。铺食皆于署，不得外食。守必谨微察视谒者、执盾、中涓及妇人侍前者，志意、颜色、使令、言语之请。及上饮食，必令人尝，皆非请也，击而请故。守有所不说谒者、执盾、中涓及妇人侍前者，守曰断之。冲之，若缚之，不如令，及后缚者，皆断。必时素诫之。诸门下朝夕立若坐，各令以年少长相次，旦夕就位，先佑有功有能，其馀皆以次立。五日官各上喜戏、居处不庄、好侵侮人者一。
11
号令:
诸人士外使者来，必令有以执将。出而还若行县，必使信人先戒舍室，乃出迎，门守乃入舍。为人下者常司上之，随而行，松上不随下。必须口口随。
12
号令:
客卒守主人，及其为守卫，主人亦守客卒。城中戍卒，其邑或以下寇，谨备之，数录其署，同邑者，弗令共所守。与阶门吏为符，符合入，劳；符不合，牧，守言。若城上者，衣服，他不如令者。
13
号令:
宿鼓在守大门中，莫，令骑若使者操节闭城者，皆以执圭。昏鼓鼓十，诸门亭皆闭之。行者断，必系问行故，乃行其罪。晨见掌文，鼓纵行者，诸城门吏各入请龠，开门已，辄复上龠。有符节不用此令。寇至，楼鼓五，有周鼓，杂小鼓乃应之。小鼓五后从军，断。命必足畏，赏必足利，令必行，令出辄人随，省其可行、不行。号，夕有号，失号，断。为守备斗而署之曰某程，置署街街衢阶若门，令往来者皆视而放。诸吏卒民有谋杀伤其将长者，与谋反同罪，有能捕告，赐黄金二十斤，谨罪。非其分职而擅取之，若非其所当治而擅治为之，断。诸吏卒民非其部界而擅入他部界，辄收，以属都司空若候，候以闻守，不收而擅纵之，断。能捕得谋反、卖城、逾城归敌者一人，以令为除死罪二人，城旦四人。反城事父母去者，去者之父母妻子。
14
号令:
悉举民室材木、瓦若蔺石数，署长短小大，当举不举，吏有罪。诸卒民居城上者各葆其左右，左右有罪而不智也，其次伍有罪。若能身捕罪人若告之吏，皆构之。若非伍而先知他伍之罪，皆倍其构赏。
15
号令:
城外令任，城内守任，令、丞、尉亡得入当，满十人以上，令、丞、尉夺爵各二级；百人以上，令、丞、尉免以卒戍。诸取当者，必取寇虏，乃听之。
16
号令:
募民欲财物粟米以贸易凡器者，卒以贾予。邑人知识、昆弟有罪，虽不在县中而欲为赎，若以粟米、钱金、布帛、他财物免出者，令许之。传言者十步一人，稽留言及乏传者，断。诸可以便事者，亟以疏传言守。吏卒民欲言事者，亟为传言请之吏，稽留不言诸者，断。
17
号令:
县各上其县中豪杰若谋士、居大夫、重厚口数多少。
18
号令:
官府城下吏卒民家，前后左右相传保火。火发自燔，燔曼延燔人，断。诸以众强凌弱少及强奸人妇女，以欢哗者，皆断。
19
号令:
诸城门若亭，谨候视往来行者符，符传疑，若无符，皆诣县廷言。请问其所使；其有符传者，善舍官府。其有知识、兄弟欲见之，为召，勿令里巷中。三老、守闾令厉缮夫为答。若他以事者微者，不得入里中。三老不得入家人。传令里中有以羽，羽在三所差，家人各令其官中，失令，若稽留令者，断。家有守者治食。吏卒民无符节，而擅入里巷官府，吏、三老、守闾者失苛止，皆断。
20
号令:
诸盗守器械、财物及相盗者，直一钱以上，皆断。吏卒民各自大书于桀，著之其署隔。守案其署，擅入者，断。城上日壹发席蓐，令相错发，有匿不言人所挟藏在禁中者，断。
21
号令:
吏卒民死者，辄召其人，与次司空葬之，勿令得坐泣。伤甚者令归治病家善养，予医给药，赐酒日二升、肉二斤，令吏数行闾，视病有瘳，辄造事上。诈为自贼伤以辟事者，族之。事已，守使吏身行死伤家，临户而悲哀之。
22
号令:
寇去事已，塞祷。守以令益邑中豪杰力斗诸有功者，必身行死伤者家以吊哀之，身见死事之后。城围罢，主亟发使者往劳，举有功及死伤者数使爵禄，守身尊宠，明白贵之，令其怨结于敌。
23
号令:
城上卒若吏各保其左右，若欲以城为外谋者，父母、妻子、同产皆断。左右知不捕告，皆与同罪。城下里中家人皆相葆，若城上之数。有能捕告之者，封之以千家之邑；若非其左右及他伍捕告者，封之二千家之邑。
24
号令:
城禁：使、卒、民不欲寇微职和旌者，断。不从令者，断。非擅出令者，断。失令者，断。倚戟县下城，上下不与众等者，断。无应而妄欢呼者，断。纵失者，断。誉客内毁者，断。离署而聚语者，断。闻城鼓声而伍后上署者，断。人自大书版，著之其署隔，守必自谋其先后，非其署而妄入之者，断。离署左右，共入他署，左右不捕，挟私书，行请谒及为行书者，释守事而治私家事，卒民相盗家室、婴儿，皆断无赦。人举而藉之。无符节而横行军中者，断。客在城下，因数易其署而无易其养，誉敌：少以为众，乱以为治，敌攻拙以为巧者，断。客、主人无得相与言及相藉，客射以书，无得誉，外示内以善，无得应，不从令者，皆断。禁无得举矢书，若以书射寇，犯令者父母、妻子皆断，身枭城上。有能捕告之者，赏之黄金二十斤。非时而行者，唯守及掺太守之节而使者。
25
号令:
守入临城，必谨问父老，吏大夫，诸有怨仇雠不相解者，召其人，明白为之解之。守必自异其人而藉之，孤之，有以私怨害城若吏事者，父母、妻子皆断。其以城为外谋者，三族。有能得若捕告者，以其所守邑，小大封之，守还授其印，尊宠官之，令吏大夫及卒民皆明知之。豪杰之外多交诸侯者，常请之，令上通知之，善属之，所居之吏上数选具之，令无得擅出入，连质之。术乡长者、父老、豪杰之亲戚父母、妻子，必尊宠之，若贫人食不能自给食者，上食之。及勇士父母亲戚妻子皆时赐酒肉，必敬之，舍之必近太守。守楼临质宫而善周，必密涂楼，令下无见上，上见下，下无知上有人无人。
26
号令:
守之所亲，举吏贞廉、忠信、无害、可任事者，其饮食酒肉勿禁，钱金、布帛、财物各自守之，慎勿相盗。葆宫之墙必三重，墙之垣，守者皆累瓦釜墙上。门有吏，主者门里，管闭，必须太守之节。葆卫必取戍卒有重厚者。请择吏之忠信者，无害可任事者。
27
号令:
令将卫，自筑十尺之垣，周还墙门、闺者，非令卫司马门。
28
号令:
望气者舍必近太守，巫舍必近公社，必敬神之。巫祝史与望气者必以善言告民，以请上报守，守独知其请而已。无与望气妄为不善言惊恐民，断弗赦。
29
号令:
度食不足，食民各自占，家五种石升数，为期，其在莼害，吏与杂訾，期尽匿不占，占不悉，令吏卒覹得，皆断。有能捕告，赐什三。收粟米、布帛、钱金，出内畜产，皆为平直其贾，与主券人书之。事已，皆各以其贾倍偿之。又用其贾贵贱、多少赐爵，欲为吏者许之，其不欲为吏，而欲以受赐赏爵禄，若赎出亲戚、所知罪人者，以令许之。其受构赏者令葆宫见，以与其亲。欲以复佐上者，皆倍其爵赏。某县某里某子家食口二人，积粟六百石，某里某子家食口十人，积粟百石。出粟米有期日，过期不出者出王公有之，有能得若告之，赏之什三。慎无令民知吾粟米多少。
30
号令:
守入城，先以候为始，得辄宫养之，勿令知吾守卫之备。候者为异宫，父母妻子皆同其宫，赐衣食酒肉，信吏善待之。候来若复，就闲，守宫三难，外环隅为之楼，内环为楼，楼入葆宫丈五尺为复道。葆不得有室。三日一发席蓐，略视之，布茅宫中，厚三尺以上。发候，必使乡邑忠信、善重士，有亲戚、妻子，厚奉资之。必重发候，为养其亲，若妻子，为异舍，无与员同所，给食之酒肉。遣他候，奉资之如前候，反，相参审信，厚赐之候三发三信，重赐之。不欲受赐而欲为吏者，许之二百石之吏。守佩授之印。其不欲为吏而欲受构赏禄，皆如前。有能入深至主国者，问之审信，赏之倍他候。其不欲受赏，而欲为吏者，许之三百石之吏。捍士受赏赐者，守必身自致之其亲之其亲之所，见其见守之任。其欲复以佐上者，其构赏、爵禄、罪人倍之。
31
号令:
出候无过十里，居高便所树表，表三人守之，比至城者三表，与城上烽燧相望，昼则举烽，夜则举火。闻寇所从来，审知寇形必攻，论小城不自守通者，尽葆其老弱粟米畜产。遗卒候者无过五十人，客至堞去之。慎无厌建。候者曹无过三百人，日暮出之，为微职。空队、要塞之人所往来者，令可以迹者，无下里三人，平明而迹。各立其表，城上应之。候出越陈表，遮坐郭门之外内，立其表，令卒之半居门内，令其少多无可知也。即有惊，见寇越陈去，城上以麾指之，遮坐击鼓正期，以战备从麾所指，望见寇，举一垂；入竟，举二垂；狎郭，举三垂；入郭，举四垂；狎城，举五垂。夜以火，皆如此。
32
号令:
去郭百步，墙垣、树木小大尽伐除之。外空井，尽窒之，无令可得汲也。外空窒尽发之，木尽伐之。诸可以攻城者尽内城中，令其人各有以记之。事以，各以其记取之。事为之券，书其枚数。当遂材木不能尽内，即烧之，无令客得而用之。
33
号令:
人自大书版，著之其署忠。有司出其所治，则从淫之法，其罪射。矜色谩正，淫嚣不静，当路尼众，舍事后就，逾时不宁，其罪射。欢嚣駴众，其罪杀。非上不谏，次主凶言，其罪杀。无敢有乐器、獘骐军中，有则其罪射。非有司之令，无敢有车驰、人趋，有则其罪射。无敢散牛马军中，有则其罪射。饮食不时，其罪射。无敢歌哭于军中，有则其罪射。令各执罚尽杀，有司见有罪而不诛，同罚，若或逃之，亦杀。凡将率斗其众失法，杀。凡有司不使去卒、吏民闻誓令，代之服罪。凡戮人于市，死上目行。
34
号令:
谒者侍令门外，为二曹，夹门坐，铺食更，无空。门下谒者一长，守数令入中，视其亡者，以督门尉与其官长，及亡者入中报。四人夹令门内坐，二人夹散门外坐。客见，持兵立前，铺食更，上侍者名。
35
号令:
守室下高楼，候者望见乘车若骑卒道外来者，及城中非常者，辄言之守。守以须城上候城门及邑吏来告其事者以验之，楼下人受候者言，以报守。
36
号令:
中涓二人，夹散门内坐，门常闭，铺食更，中涓一长者。环守宫之术衢，置屯道，各垣其两旁，高丈，为埤倪，立初鸡足置，夹挟视葆食。而札书得必谨案视参食者，即不法，止诘之。屯道垣外术衢街皆为楼，高临里中，楼一鼓垄灶。即有物故，鼓，吏至而止。夜以火指鼓所。城下五十步一厕，厕与上同圂。请有罪过而可无断者，令杼厕利之。
《杂守 - Miscellaneous Measures in Defence》
1
杂守:
禽子问曰：“客众而勇，轻意见威，以骇主人。薪土俱上，以为羊坽，积土为高，以临吾民，蒙橹俱前，遂属之城，兵弩俱上，为之柰何？”
2
杂守:
子墨子曰：“子问羊坽之守邪？羊坽者攻之拙者也，足以劳卒，不足以害城。羊坽之攻，远攻则远御，近攻则近御，害不至城。矢石无休，左右趣射，兰为柱后，望已固。厉吾锐卒，慎无使顾，守者重下，攻者轻去。养勇高奋，民心百倍，多执数赏，卒乃不怠。
3
杂守:
作土不休，不能禁御，遂属之城，以御云梯之法应之。凡待堙、冲、云梯、临之法，必应城以御之，石不足，则以木椁之。左百步，右百步，繁下矢、石、沙、灰以雨之，薪火、水汤以济之。选厉锐卒，慎无使顾，审赏行罚，以静为故，从之以急，无使生虑，养勇高愤，民心百倍，多执数赏，卒乃不怠。冲、临、梯皆以冲冲之。
4
杂守:
渠长丈五尺，其埋者三尺，夫长丈二尺。渠广丈六尺，其梯丈二尺，荅之垂者四尺。树渠无傅堞五寸，梯渠十丈一梯，渠荅大数，里二百五十八，渠荅百二十九。
5
杂守:
诸外道可要塞以难寇，其甚害者为筑三亭，亭三隅，织女之，令能相救。诸钜阜、山林、沟渎、丘陵、阡陌、郭门、若阎术，可要塞及为微识，可以迹知往来者少多及所伏藏之处。
6
杂守:
葆民，先举城中官府、民宅、室署，大小调处，葆者或欲从兄弟、知识者许之。外宅粟米、畜产、财物诸可以佐城者，送入城中，事即急，则使积门内。民献粟米布帛金钱牛马畜产，皆为置平价，与主券书之。
7
杂守:
使人各得其所长，天下事当，均其分职，天下事得，皆其所喜，天下事备，强弱有数，天下事具矣。
8
杂守:
筑邮亭者圜之，高三丈以上，令倚杀。为臂梯，梯两臂长三丈，连版三尺，报以绳连之。堑再匝，为县梁。垄灶，亭一鼓。寇烽、警烽、乱烽，传火以次应之，至主国止，其事急者引而上下之。烽火已举，辄五鼓传，又以火属之，言寇所从来者少多，毋弇建，去来属次烽勿罢。望见寇，举一烽；入境，举二烽；射要，举三烽三鼓；郭会，举四烽四鼓；城会，举五烽五鼓；夜以火，如此数。守烽者事急。
9
杂守:
候无过五十，寇至堞，随去之，无弇逮。日暮出之，令皆为微识。距阜、山林，皆令可以迹，平明而迹，迹者无下里三人，各立其表，城上应之。候出置田表，斥坐郭内外立旗帜，卒半在内，令多少无可知。即有警，举外表，见寇，举次表。城上以麾指之，斥坐鼓整旗，以战备从麾所指。田者男子以战备从斥，女子亟走入。即见寇，鼓传到城止。守表者三人，更立邮表而望，守数令骑若吏行旁视，有以知其所为。其曹一鼓。望见寇，鼓传到城止。
10
杂守:
斗食，终岁三十六石；参食，终岁二十四石；四食，终岁十八石；五食，终岁十四石四斗；六食，终岁十二石。斗食食五升，参食食参升小半，四食食二升半，五食食二升，六食食一升大半，日再食。救死之时，日二升者二十日，日三升者三十日，日四升者四十日，如是，而民免于九十日之约矣。
11
杂守:
寇近，亟收诸离乡金器，若铜铁及他可以佐守事者。先举县官室居、官府不急者，材之大小长短及凡数，即急先发。寇薄，发屋，伐木，虽有请谒，勿听。入柴，勿积鱼鳞簪，当遂，令易取也。材木不能尽入者，燔之，无令寇得用之。积木，各以长短大小恶美形相从，城四面外各积其内，诸木大者皆以为关鼻，乃积聚之。
12
杂守:
城守司马以上，父母、昆弟、妻子，有质在主所，乃可以坚守。署都司空，大城四人，候二人，县候面一，亭尉、次司空、亭一人。吏侍守所者才足，廉信，父母昆弟妻子又在葆宫中者，乃得为侍吏。诸吏必有质，乃得任事。守大门者二人，夹门而立，令行者趣其外。各四戟，夹门立，而其人坐其下。吏日五阅之，上逋者名。
13
杂守:
池外廉有要有害，必为疑人，令往来行夜者射之，诛其疏者。墙外水中，为竹箭，箭尺广二步，箭下于水五寸，杂长短，前外廉三行，外外向，内亦内向。三十步一弩庐，庐广十尺，长丈二尺。
14
杂守:
队有急，亟发其近者往佐，其次袭其处。
15
杂守:
守节出入，使主节必疏书，署其情，令若其事，而须其还报以检验之。节出，使所出门者，辄言节出时操者名。
16
杂守:
百步一队。
17
杂守:
閤通守舍，相错穿室。治复道，为筑墉，墉善盖（盖或作涂）其上。
18
杂守:
取蔬，令民家有三年蓄蔬食，以备湛旱、岁不为。常令边县豫种畜芫、芒、乌喙、椒叶，外宅沟井填可，塞不可，置此其中。安则示以危，危示以安。
19
杂守:
寇至，诸门户令皆凿而幎窍之，各为二类，一凿而属绳，绳长四尺，大如指。寇至，先杀牛、羊、彘、鸡、狗、凫、雁，收其皮革、筋、角、脂、脑、羽皆剥之。使檟桐栗，为铁錍，后兰为衡柱。事急，卒不可远，令掘外宅林。课多少，若治城上为隔（隔一作楼），三隅之。重五斤以上诸林木，渥水中，无过一筏。涂茅屋若积薪者，厚五寸以上。吏各举其部界中财物，可以佐守备者上。
20
杂守:
有谗人，有利人，有恶人，有善人，有长人，有谋士，有勇士，有巧士，有使士，有内人者，外人者，有善人者，有善斗人者，守必察其所以然者，应名乃纳之。民相恶，若议吏，吏所解，皆札书藏之，以须告者之至以参验之。诸小睨五尺，不可卒者，为署吏，令给事官府若舍。
21
杂守:
蔺石、厉矢，诸材器用，皆谨部，各有积分数。为轺车以梓，载矢以轺车，轮毂，广十尺，辕长丈，为四轮，广六尺。为板箱，长与辕等，高四尺，善盖上治中，令可载矢。”
22
杂守:
子墨子曰：“凡不守者有五：城大人少，一不守也；城小人众，二不守也；人众食寡，三不守也；市去城远，四不守也；蓄积在外，富人在墟，五不守也。率万家而城方三里。”

From：
《墨子》
底本：《正统道藏》
Source: "The ethical and political works of Motse", W. P. Mei, Probsthain, 1929 - Romanisation changed from Wade-Giles to Pinyin
N.B. W.P. Mei's translation omits the Canons, Daqu, Xiaoqu, and the military chapters.
English translation of the Canons is based on that in A.C. Graham's "Later Mohist Logic, Ethics, and Science", Chinese University Press, 1978
来源：《墨子闲诂》孙诒让，华正书局，民国84年

墨子 Mozi [English I]

《墨子 - Mozi》[Also known as: "Mo-tze"]
[Spring and Autumn - Warring States (772 BC - 221 BC)]

　卷一 - Book 1
《亲士 - Befriending the Learned》



1
亲士:
入国而不存其士，则亡国矣。见贤而不急，则缓其君矣。非贤无急，非士无与虑国，缓贤忘士而能以其国存者，未曾有也。

Befriending the Learned:
If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries.
2
亲士:
昔者文公出走而正天下，桓公去国而霸诸侯，越王句践遇吴王之丑，而尚摄中国之贤君。三子之能达名成功于天下也，皆于其国抑而大丑也。太上无败，其次败而有以成，此之谓用民。

Befriending the Learned:
Formerly Lord Wen was once in exile and yet later became the leading feudal lord. Lord Huan was once forced to leave his state and yet later became a "tyrant" among the feudal lords. Lord Gou Jian of Yue was once brought under humiliation by the king of Wu, and yet he was later looked upon with awe by the princes of China. The reason that these three men became famous and successful in the world lies in that they were able to endure shame and humiliation within their states. The greatest men know of no defeat. The next greatest turn failure into success, and this, by the employment of the people.
3
亲士:
吾闻之曰：“非无安居也，我无安心也。非无足财也，我无足心也。”是故君子自难而易彼，众人自易而难彼，君子进不败其志，内究其情，虽杂庸民，终无怨心，彼有自信者也。是故为其所难者，必得其所欲焉，未闻为其所欲，而免其所恶者也。是故逼臣伤君，谄下伤上。君必有弗弗之臣，上必有詻詻之下。分议者延延，而支苟者詻詻，焉可以长生保国。

Befriending the Learned:
I have heard it said: It is not that there is no peaceful abode but that I have no peaceful heart (over others' homelessness); it is not that my wealth is not sufficient but that my passion yearns for more (to improve others' conditions). Therefore the superior man is strict with one's self but lenient with others (in matters of conduct) while the multitude are lenient with themselves but strict with others. The superior man carries out his ambitions successfully in action and studies the situation when he is at leisure. Even when he is taken as a mediocre individual he feels no dissatisfaction. This is because he has self-confidence. Therefore, those who attempt what seems difficult to them will obtain what they desire, but few who aim at what they desire can avoid what they dislike. Therefore, artful ministers are harmful to the lord and flattering subordinates are injurious to the ruler. The lord should have uncompromising ministers; the ruler should have stern subordinates. Only when counsel is given with farsightedness and advice administered with sternness, can the life of the state be secure and permanent.
4
亲士:
臣下重其爵位而不言，近臣则喑，远臣则唫，怨结于民心，谄谀在侧，善议障塞，则国危矣。桀纣不以其无天下之士邪？杀其身而丧天下。故曰：“归国宝，不若献贤而进士。”

Befriending the Learned:
If (to the contrary) the subordinates should value their positions and keep silence, the ministers near at hand would be speechless and those far away could only sigh, and the people would become bitter. When the ruler is surrounded with praises and flatteries and insulated against good counsels, then the country is in danger. Was it not because they would not employ the scholars, that Jie and Zhou lost their empire and their lives? Thus it is said : To offer the greatest treasure of the country to the ruler is not as laudable as to recommend the virtuous and introduce the learned.
5
亲士:
今有五锥，此其銛，銛者必先挫。有五刀，此其错，错者必先靡，是以甘井近竭，招木近伐，灵龟近灼，神蛇近暴。是故比干1之殪，其抗也；孟贲之杀，其勇也；西施之沈，其美也；吴起之裂，其事也。故彼人者，寡不死其所长，故曰：“太盛难守也。”

Befriending the Learned:
Among the five weapons the sharpest will be broken first. Among the five swords the keenest will be first worn out. The sweet wells become sooner dry and the elegant trees are oftener felled. The tortoises that are more responsive are oftener burned and the snakes that show more magic power are more sacrificed. Thus, Bi Gan died of his uprightness; Meng Fen perished by his strength; Xi Shi paid with her life for her beauty; and Wu Qi was torn alive for his achievement. This shows that there are but few who excel other people and do not perish on account of it. Hence the saying: Position of the supreme is hard to keep.
1. 干 : Previously mistranscribed as "于". Corrected by 孙诒让《墨子闲诂》
6
亲士:
故虽有贤君，不爱无功之臣；虽有慈父，不爱无益之子。是故不胜其任而处其位，非此位之人也；不胜其爵而处其禄，非此禄之主也。良弓难张，然可以及高入深；良马难乘，然可以任重致远；良才难令，然可以致君见尊。是故江河不恶小谷之满己也，故能大。圣人者，事无辞也，物无违也，故能为天下器。是故江河之水，非一源 之水1也。千镒之裘，非一狐之白也。夫恶有同方取不取同而已者乎？盖非兼王之道也。是故天地不昭昭，大水不潦潦，大火不燎燎，王德不尧尧者，乃千人之长也。

Befriending the Learned:
Even the kind ruler will not show favours to ministers without merit. Even the affectionate father will not love his useless sons. He who occupies a position but is not equal to the task is not the proper person for the position. He who draws emoluments but does not deserve the rank is not the proper proprietor of the emoluments. Good bows may be hard to draw, but they can reach great heights and pierce deeply. Good horses may be hard to ride on, but they can carry heavy burdens and make long journeys. Real talents may be hard to command, but they can be trusted to be envoys to the court of the emperor and to meet the nobility. Therefore the big rivers do not despise the little brooklets for tributaries. And great men do not neglect any menial task or reject any trifle, and so they become vessels for the world. The water in a river does not come from a single source, neither is the fur coat that is worth a thousand yi composed of the white fur of a single fox. Now, to discard those who agree with the right but employ those who agree with one's self is not the way to be a great ruler. (Just as) Heaven and earth do not dazzle, great bodies of water do not boil and foam, and great conflagrations do not coruscate, (so) the imperial character does not lift itself up beyond reach.
1. 之水 : Lost in transcription. 孙诒让《墨子闲诂》
7
亲士:
其直如矢，其平如砥，不足以覆万物，是故溪陕者速涸，逝浅者速竭，墝埆者其地不育。王者淳泽不出宫中，则不能流国矣。

Befriending the Learned:
As to the chieftain of only a thousand people, he is straight like an arrow and smooth like a whetstone, unable to tolerate the manifold ways. For narrow gorges clog up rapidly, shallow streams are soon exhausted, and the barren land does not bear fruits. When a ruler confines his favours within his palace, then they cannot be shared by the whole country.

《修身 - Self-cultivation》



1
修身:
君子战虽有陈，而勇为本焉。丧虽有礼，而哀为本焉。士虽有学，而行为本焉。是故置本不安者，无务丰末。近者不亲，无务来远。亲戚不附，无务外交。事无终始，无务多业。举物而暗，无务博1闻。

Self-cultivation:
Though there should be tactics in war, courage is fundamental. Though there should be ceremonies for mourning, grief is essential. Though a scholar should be learned, he must first of all exhibit good conduct. When the seeds are not well sown, there is no use in labouring for a good harvest. When the people near-by are not befriended there is no use of endeavouring to attract those at a distance. When one's relatives are not submissive, there is no use in endeavouring to establish contacts with the outside world. When one cannot accomplish a single task from beginning to end. there is no use of attempting many things. And when one is ignorant of a commonplace that is pointed out, there is no use of pursuing wide knowledge.
1. 博 : Previously mistranscribed as "传". Corrected by 孙诒让《墨子闲诂》
2
修身:
是故先王之治天下也，必察迩来远，君子察迩而迩修者也。见不修行，见毁，而反之身者也，此以怨省而行修矣。谮慝之言，无入之耳，批捍之声，无出之口，杀伤人之孩，无存之心，虽有诋讦之民，无所依矣。

Self-cultivation:
Therefore, when the early kings administered the empire, they would investigate what was within reach and attract those at a distance. Investigation of a locality by the superior men means its orderly government. When they discovered misconduct or depravity, they corrected themselves. Thus all complaints disappeared and conduct became regulated (by itself). When the superior men do not listen to treacherous words or utter any threatening sound, or entertain any idea of injuring somebody, then even if there were underhanded persons they would lose support. Therefore the superior men are daily more energetic in performing their duty, but weaker in their desires, and more stately in their appearance.
3
修身:
故君子力事日强，愿欲日逾，设壮日盛。君子之道也，贫则见廉，富则见义，生则见爱，死则见哀。四行者不可虚假，反之身者也。藏于心者，无以竭爱。动于心者，无以竭恭。出于口者，无以竭驯。畅之四支，接之肌肤，华发隳颠1，而犹弗舍者，其唯圣人乎！

Self-cultivation:
The way of the superior man makes the individual incorruptible in poverty and righteous when wealthy; it makes him love the living and mourn the dead. These four qualities of conduct cannot be hypocritically embodied in one's personality. There is nothing in his mind that goes beyond love; there is nothing in his behaviour that goes beyond respectfulness, and there is nothing from his mouth that goes beyond gentility. When one pursues such a way until it pervades his four limbs and permeates his flesh and skin, and until he becomes white-haired and bald-headed without ceasing, one is truly a sage.
1. 颠 : Previously mistranscribed as "巅". Corrected by 孙诒让《墨子闲诂》
4
修身:
志不强者智不达，言不信者行不果。据财不能以分人者，不足与友。守道不笃，偏物不博，辩是非不察者，不足与游。本不固者末必几，雄而不修者，其后必惰，源浊者流不清，行不信者名必秏1。名不徒生而誉不自长，功成名遂，名誉不可虚假，反之身者也。务言而缓行，虽辩必不听。多力而伐功，虽劳必不图。慧者心辩而不繁说，多力而不伐功，此以名誉扬天下。言无务为多而务为智，无务为文而务为察。故彼智无察，在身而情，反其路者也。善无主于心者不留，行莫辩于身者不立。名不可简而成也，誉不可巧而立也，君子以身戴行者也。思利寻焉，忘名忽焉，可以为士于天下者，未尝有也。

Self-cultivation:
His wisdom will not be far-reaching whose purpose is not firm. His action will not be effective whose promises are not kept. He who will not share his possessions with others is not worthy to be a friend. And he who does not stand firm on principles and has neither wide knowledge nor penetrating judgment, is not worthy to be a companion. Just as a weak trunk will have but small branches, so, mere bravery without cultivation will result in dissipation. And just as a dirty source will issue in an impure stream, so unfaithful conduct will unfavourably affect one's fame. For, fame does not spring up out of nothing, nor does praise grow by itself. Fame follows upon success and is not obtainable by hypocrisy. He will not be listened to who talks much but is slow in action, even though he is discerning. He will not accomplish anything, who is capable but likes to boast of his feats, even though he drudges. The wise discerns all in his mind but speaks simply, and he is capable but does not boast of his deeds. And, so. his name is exalted the world over. In speech, not quantity but ingenuity, not eloquence but insight, should be cultivated. If one is not wise and without insight, breeding only dissipation in one's personality, this is just the contrary of what should be cultivated. Any virtue that does not spring from the heart will not remain and any (result of) action that is not aimed at by one's self will not stay. There is no short cut to fame and there is no trick to praise. The superior man regards his body but as the vehicle for his character. None who places much importance on personal gains but lightly sacrifices his fame has ever become a gentleman in the world.
1. 秏 : Previously mistranscribed as "耗". Corrected by 孙诒让《墨子闲诂》

《所染 - On Dyeing》

Books referencing 《所染》

1
所染:
子墨子言见染丝者而叹曰：“染于苍则苍，染于黄则黄。所入者变，其色亦变。五入必而已，则为五色矣。故染不可不慎也。”

On Dyeing:
Watching a dyer of silk at work, Mozi sighed, saying: What is dyed in blue becomes blue, what is dyed in yellow becomes yellow. When the silk is put in a different dye, its colour becomes also different. Having been dipped in five times, it has changed its colour five times. Therefore dyeing should be done with great care.
2
所染:
非独染丝然也，国亦有染。舜染于许由1、伯阳、禹染于皋陶、伯益，汤染于伊尹、仲虺，武王染于太公、周公。此四王者所染当，故王天下，立为天子，功名蔽天地。举天下之仁义显人，必称此四王者。

On Dyeing:
This is true not only with silk dyeing; even a country changes its colour in response to its influences. Thus Shun came under the influences of Xu You and Bo Yang; Yu, under that of Gao Tao and Bo Yi; Tang, under that of Yi Yin and Zhong Hui; and King Wu, under that of the Grand Duke and Duke Zhou. Now these four kings had been under good influences. Therefore they came to possess the empire and were commissioned Sons of Heaven (Emperors). Their achievements and great fame extended from Heaven to earth. And when the preeminently magnanimous and righteous figures of the world are mentioned, they are invariably those referred to.
1. 由 : Previously mistranscribed as "山". Corrected by 孙诒让《墨子闲诂》
3
所染:
夏桀染于干辛、推哆，殷纣染于崇侯、恶来，厉王染于厉公长父、荣夷终，幽王染于傅公夷、蔡公谷。此四王者所染不当，故国残身死，为天下僇。举天下不义辱人，必称此四王者。

On Dyeing:
Jie of Xia came under the influence of Gan Xin and Tui Yi; Zhou of Yin, under that of the Duke of Zhong and E Lai; King Li, under that of Chang Fu, Duke Li, and Yi Zhong of the State of Rong; and King You, under that of Yi, Duke of Fu, and Gu, Duke of Cai. Now these four kings had been under bad influences. Therefore they lost their empire and their lives, and were persecuted everywhere. And when the most unrighteous and shameful persons of the world are mentioned, they are invariably those referred to.
4
所染:
齐桓染于管仲、鲍叔，晋文染于舅犯、高偃，楚庄染于孙叔、沈尹，吴阖闾染于伍员、文义，越句践染于范蠡大夫种。此五君 者1所染当，故霸诸侯，功名傅于后世。

On Dyeing:
Lord Huan of Qi came under the influence of Guan Zhong and Bao Shu; Lord Wen of Jin, under that of Uncle Fan and Gao Yan; Lord Zhuang of Chu, under that of Sun Shu and the Minister of Shen; He Lu of Wu, under that of Wu Yuan and Wen Yi; and Gou Jian of Yue, under that of Fan Li and Minister Zhong. Now these five lords had been under good influences. Therefore they became Tyrants among the feudal lords and their achievements and their fame were handed down to posterity.
1. 者 : Lost in transcription. 孙诒让《墨子闲诂》
5
所染:
范吉射染于长柳朔、王胜，中行寅染于籍秦、高强，吴夫差染于王孙雒、太宰嚭，智伯摇染于智国、张武，中山尚染于魏义、偃长，宋康染于唐鞅、佃1不礼。此六君者所染不当，故国家残亡，身为刑戮，宗庙破灭，绝无后类，君臣离散，民人流亡。举天下之贪暴苛扰者，必称此六君也。

On Dyeing:
Fan Ji She came under the influence of Zhang Liu Shuo and Wang Sheng; Zhang Xing Yin, under that of Ji Qin and Gao Jiang; Fu Chai, under that of Wang Sun Luo and Minister Pi; Zhi Bo Yao, under that of Zhi Guo and Zhang Wu; Shang of Zhongshan, under that of Wei Yi and Yan Chang; and Lord Kang of Song, under that of Tang Yang and Tian Bu Li. Now, these six princes had been under bad influences. Therefore their states were ruined and they were executed, their ancestral temples were destroyed and descendants annihilated. The rulers and the subjects were dispersed and the people were left homeless. The whole world points to these six princes as the most greedy and disturbing people.
1. 佃 : Previously mistranscribed as "伷". Corrected by 孙诒让《墨子闲诂》
6
所染:
凡君之所以安者，何也？以其行理也，行理性于染当。故善为君者，劳于论人，而佚于治官。不能为君者，伤形费神，愁心劳意，然国逾危，身逾辱。此六君者，非不重其国，爱其身也，以不知要故也。不知要者，所染不当也。

On Dyeing:
Now, how can the rulers obtain security? They can obtain it by following the right way. And one will naturally follow the right way when under good influence. Therefore capable rulers are very painstaking in the selection of men while they may not be so careful in attending to the administration (themselves). But the incapable wear out their body and exhaust their energy, tax their mind and stretch their thought, and yet their states are only placed in greater danger and their persons under more humiliation. Now, it is not that these six princes do not value their states or hold their lives cheap, it is really that they do not understand the relative importance of things. And it is due to bad influences that their idea of importance is distorted.
7
所染:
非独国有染也，士亦有染。其友皆好仁义，淳谨畏令，则家日益，身日安，名日荣，处官得其理矣，则段干木、禽子、傅说之徒是也。其友皆好矜奋，创作比周，则家日损，身日危，名日辱，处官失其理矣，则子西、易牙、竖刀1之徒是也。《诗》曰：“必择所堪。”必谨所堪者，此之谓也。

On Dyeing:
Not only states but also individuals are subject to influences. If one has for friends none but those who Iove magnanimity and righteousness and who are careful and respectful of course one's family will become more prosperous, one's person more at peace, and one's name more honorable every day; and, as an official, one will be properly qualified. Examples of such are Duan Gan Mu, Qinzi, and Fu Yue. (On the contrary) if one has for friends none but those who are proud and quarrelsome and who pretend to be intimate, naturally one's family will be reduced to straits, one's person will be more in danger, and one's name more dishonourable every day and one will not be qualified for office. And, examples of such are Zi Xi, Yi Ya, and Shu Diao. An Ode says: "One must choose what to be tinged with." To be careful about what one is to be tinged with is just the theme of this (essay).
1. 刀 : Previously mistranscribed as "刁". Corrected by 孙诒让《墨子闲诂》

《法仪 - On the necessity of standards》



1
法仪:
子墨子曰：“天下从事者，不可以无法仪，无法仪而其事能成者无有 也1。虽至士之为将相者，皆有法，虽至百工从事者，亦皆有法。百工为方以矩，为圆以规，直 衡以水，2以绳，正以县。无巧工、不巧工，皆以此五者为法。巧者能中之，不巧者虽不能中，放依以从事，犹逾己。故百工从事，皆有法所度。”

On the necessity of standards:
Mozi said: To accomplish anything whatsoever one must have standards. None have yet accomplished anything without them. The gentlemen fulfilling their duties as generals and councillors have their standards. Even the artisans performing their tasks also have their standards. The artisans make square objects according to the square, circular objects according to the compasses; they draw straight lines with the carpenter's line and find the perpendicular by a pendulum. All artisans, whether skilled or unskilled, employ these five standards. Only the skilled workers are accurate. Though the unskilled labourers have not attained accuracy, yet they do better by following these standards than otherwise. Thus all artisans follow the standards in their work.
1. 也 : Lost in transcription. 孙诒让《墨子闲诂》2. 衡以水， : Lost in transcription. 吴毓江《墨子校注》
2
法仪:
今大者治天下，其次治大国，而无法所度，此不若百工辩也。然则奚以为治法而可？当皆法其父母，奚若？天下 之1为父母者众，而仁者寡，若皆法其父母，此法不仁也。法不仁不可以为法，当皆法其学，奚若？天下之为学者众，而仁者寡，若皆法其学，此法不仁也。法不仁不可以为法，当皆法其君，奚若？天下之为君者众，而仁者寡，若皆法其君，此法不仁也。法不仁不可以为法。故父母、学、君三者，莫可以为治法 而可2。

On the necessity of standards:
Now, the government of the empire and that of the large states do not observe their standards. This shows the governors are even less intelligent than the artisans. What, then, should be taken as the proper standard in government? How will it do for everybody to imitate his parents? There are numerous parents in the world but few are magnanimous. For everybody to imitate his parents is to imitate the unmagnanimous. Imitating the unmagnanimous can not be said to be following the proper standard. How will it do for everybody to follow his teacher? There are numerous teachers in the world but few are magnanimous. For everybody to imitate his teacher is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the proper standard. How will it do for everybody to imitate his ruler? There are many rulers in the world but few are magnanimous. For everybody to imitate the ruler is to imitate the unmagnanimous. Imitating the unmagnanimous cannot be taken as following the right standard. So then neither the parents nor the teacher nor the ruler should be accepted as the standard in government.
1. 之 : Lost in transcription. 吴毓江《墨子校注》2. 而可 : Deleted. 由王校改。
3
法仪:
然则奚以为治法而可？故曰莫若法天。天之行广而无私，其施厚而不德，其明久而不衰，故圣王法之。既以天为法，动作有为，必度于天，天之所欲则为之，天所不欲则止。然而天何欲何恶者也？天必欲人之相爱相利，而不欲人之相恶相贼也。奚以知天之欲人之相爱相利，而不欲人之相恶相贼也？以其兼而爱之，兼而利之也。奚以知天兼而爱之，兼而利之也？以其兼而有之，兼而食之也。

On the necessity of standards:
What then should be taken as the standard in government? Nothing better than following Heaven. Heaven is all-inclusive and impartial in its activities, abundant and unceasing in its blessings, and lasting and untiring in its guidance. And, so, when the sage-kings had accepted Heaven as their standard, they measured every action and enterprise by Heaven. What Heaven desired they would carry out, what Heaven abominated they refrained from. Now, what is it that Heaven desires, and what that it abominates? Certainly Heaven desires to have men benefit and love one another and abominates to have them hate and harm one another. How do we know that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another? Because it loves and benefits men universally. How do we know that it loves and benefits men universally? Because it claims all and accepts offerings from all.
4
法仪:
今天下无大小国，皆天之邑也。人无幼长贵贱，皆天之臣也。此以莫不犓羊牛1、豢犬猪，洁为酒醴粢盛，以敬事天，此不为兼而有之，兼而食之邪？天苟兼而有食之，夫奚说以不欲人之相爱相利也？故曰：“爱人利人者，天必福之，恶人贼人者，天必祸之。”曰2：“杀不辜者，得不祥焉。夫奚说人为其相杀而天与祸乎？是以知3天欲人相爱相利，而不欲人相恶相贼也。”

On the necessity of standards:
All states in the world, large or small, are cities of Heaven, and all people, young or old, honourable or humble, are its subjects; for they all graze oxen and sheep, feed dogs and pigs, and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts offerings from all? Since Heaven does claim all and accepts offerings from all, what then can make us say that it does not desire men to love and benefit one another? Hence those who love and benefit others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune. How else can we explain the fact that men, murdering each other, will be cursed by Heaven? Thus we are certain that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another.
1. 牛 : Lost in transcription. 孙诒让《墨子闲诂》2. 曰 : Previously mistranscribed as "日". Corrected by 吴毓江《墨子校注》3. 知 : Lost in transcription. 孙诒让《墨子闲诂》
5
法仪:
昔之圣王禹、汤、文、武，兼 爱1天下之百姓，率以尊天事鬼，其利人多，故天福之，使立为天子，天下诸侯皆宾事之。暴王桀、纣、幽、厉，兼恶天下之百姓，率以诟天侮鬼。其贼2人多，故天祸之，使遂失其国家，身死为僇于天下。后世子孙毁之，至今不息。故为不善以得祸者，桀、纣、幽、厉是也。爱人利人以得福者，禹、汤、文、武是也。爱人利人以得福者有矣，恶人贼人以得祸者亦有矣！

On the necessity of standards:
The ancient sage-kings, Yu, Tang, Wen, and Wu loved the people of the world universally, leading them to reverence Heaven and worship the spirits. Many were their benefits to the people. And, thereupon Heaven blessed them, establishing them emperors; and all the feudal lords of the empire showed them respect. (On the other hand) the wicked kings, Jie, Zhou, You, and Li, hated all the people in the world, seducing the people to curse Heaven and ridicule the spirits. Great were their injuries to the people. Thereupon Heaven brought them calamity, depriving them of their empire and their lives; and posterity condemned them to this day. Jie, Zhou, You, and Li, then, are those that committed evil and were visited by calamities. And Yu, Tang, Wen, and Wu are those that loved and benefited the people and obtained blessings. Thus we have those who obtained blessings because they loved and benefited the people as well as those who were visited by calamities because they hated and harmed the people.
1. 爱 : Lost in transcription. 孙诒让《墨子闲诂》2. 其贼 : Previously mistranscribed as "贼其". Corrected by 孙诒让《墨子闲诂》

《七患 - The seven causes of anxiety》



1
七患:
子墨子曰：国有七患。七患者何？城郭沟池不可守而治宫室，一患也。边国至境四邻莫救，二患也。先尽民力无用之功，赏赐无能之人，民力尽于无用，财宝虚于待1客，三患也。仕者持2禄，游者爱佼3，君修法讨臣，臣慑雨不敢拂，四患也。君自以为圣智而不问事，自以为安强而无守备，四邻谋之不知戒，五患也。所信4不忠，所忠不信，六患也。畜种菽粟不足以食之，大臣不足 以5事之，赏赐不能喜，诛罚不能威，七患也。以七患居国，必无社6稷；以七患守城，敌至国倾。七患之所当，国必有殃。

The seven causes of anxiety:
Mozi said: There are seven causes of worry to a state and they are: (1) When the outer and the inner city walls are not defensible; (2) When an enemy state is approaching and yet one's neighbours do not come to the rescue; (3) When the resources of the people have all been spent on useless enterprises and gifts all squandered upon incapable men, when people's resources are exhausted without producing any profit and the treasury is emptied by entertaining idle company; (4) When the officials value only their salaries, and the sophists only friendship, and when the subordinates dare not remonstrate against the laws the ruler has made for persecution; (5) When the lord is over-confident of his own wisdom and holds no consultation, when he feels he is secure and makes no preparations against attack; and when he does not know that he must be watchful while neighbours are planning against him; (6) When those trusted are not loyal and the loyal are not trusted; and (7) When the crops are not sufficient for food and the ministers can not be charged with responsibilities, and when awards fail to make people happy and punishment to make them afraid. With these seven causes present in the maintenance of the state, the state will perish, and, in the defence of a city, the city will be reduced to ruin by the approaching enemy. Wherever these seven causes are found, the country will face calamity.
1. 待 : Previously mistranscribed as "持". Corrected by 清毕沅《墨子注》2. 持 : Previously mistranscribed as "待". Corrected by 孙诒让《墨子闲诂》3. 佼 : Previously mistranscribed as "反". Corrected by 吴毓江《墨子校注》4. 信 : Previously mistranscribed as "言". Corrected by 孙诒让《墨子闲诂》5. 以 : Lost in transcription. 孙诒让《墨子闲诂》6. 社 : Previously mistranscribed as "杜". Corrected by 孙诒让《墨子闲诂》
2
七患:
凡五谷者，民之所仰也，君之所以为养也。故民无仰则君无养，民无食则不可事。故食不可不务也，地不可不力也，用不可不节也。五谷尽收，则五味尽御于主，不尽收则不尽御。一谷不收谓之馑，二谷不收谓之旱，三谷不收谓之凶，四谷不收谓之馈，五谷不收谓之饥。岁馑，则仕者大夫以下皆损禄五分之一。旱，则损五分之二。凶则损五分之三。馈，则损五分之四。饥，则尽无禄，禀食而已矣。故凶饥存乎国，人君彻鼎食五分之三1，大夫彻县，士不入学，君朝之衣不革制，诸侯之客，四邻之使，雍飧2而不盛，彻骖騑，涂不芸，马不食粟，婢妾不衣帛，此告不足之至也。

The seven causes of anxiety:
Now, the five grains are the people's mainstay and the source of the ruler's revenue. When the people lose their support the ruler cannot have any revenue either. And without food the people will not observe order. Therefore, food should be secured, land cultivated and expenditures cut down. When all the five grains are gathered, all the five tastes will be offered the ruler; when not all gathered, the five tastes will not be all offered. Failure of one grain is called dearth; failure of two grains is called scarcity; failure of three grains is called calamity; failure of four grains is called want; and failure of all five grains is called famine. When the country is in dearth, all the salaries of the officials below the rank of the minister will be reduced by one-fifth; in scarcity, they will be reduced by two-fifths; in calamity, they will be reduced by three-fifths; in want, they will be reduced by four-fifths; and when famine is in the country there will be no salaries beyond their rations. Therefore when famine and dearth visit a country, the ruler will omit three from the five items of sacrifice, the officials will suspend the courts, and the scholars will not go to school and the lord will not put on his robe to give audience. Even envoys from other feudal lords and messengers from neighbouring states are entertained with cooked food only, and it is not sumptuous. The side-horses of the carriage-team are done away with and the walks (in the palace) are not weeded. Neither are the horses fed with grains, nor are the concubines and maids clothed with silk. And this is the sign of extreme scarcity.
1. 三 : Previously mistranscribed as "五". Corrected by 孙诒让《墨子闲诂》2. 飧 : Previously mistranscribed as "食". Corrected by 孙诒让《墨子闲诂》
3
七患:
今有负其子而汲者，队其子于井中，其母必从而道之。今岁凶，民饥道饿，重其子此疚于队，其可无察邪？故时年岁善，则民仁且良；时年岁凶，则民吝且恶。夫民何常此之有？为者疾，食者众，则岁无丰。故曰：“财不足则反之时，食不足则反之用。”故先民以时生财，固本而用财，则财足。故虽上世之圣王，岂能使五谷常收而旱水不至哉？然而无冻饿之民者，何也？其力时急而自养俭也。故《夏书》曰：“禹七年水。”《殷书》曰：“汤五年旱。”此其离凶饿甚矣。然而民不冻饿者，何也？其生财密，其用之节也。

The seven causes of anxiety:
Now, if carrying her child and drawing water from a well, a woman dropped the child into the well, she would of course endeavour to get it out. But famine and dearth is a much greater calamity than the dropping of a child. Should there not be also endeavour (to prevent it)? People are gentle and kind when the year is good, but selfish and vicious when it is bad. Yet, how can they be held responsible? When many produce but few consume then there can be no bad year; on the contrary, when few produce but many consume then there can be no good year. Thus it is said: scarcity of supply should stimulate study of the seasons and want of food demands economy of expenditures. The ancients produced wealth according to seasons. They ascertained the source of wealth before they appropriated the products, and therefore they had plenty. Could even the ancient sage-kings cause the five grains invariably to ripen and be harvested and the floods and the droughts never to occur? Yet, none were frozen or starved, why was it? It was because they made full use of the seasons and were frugal in their own maintenance. The history of Xia says that the Deluge lasted seven years in the time of Yu and the history of Yin tells that a drought visited Tang for five years. These are the extremes of disasters. Yet the people were not frozen or starved. Why was this so? The reason lies in diligent production and thrifty consumption.
4
七患:
故仓1无备粟，不可以待凶饥；库无备兵，虽有义不能征无义；城郭不备全，不可以自守；心无备虑，不可以应卒。是若庆忌无去之心，不能轻出。夫桀无待汤之备，故放；纣无待武王之备，故杀。桀、纣贵为天子，富有天下，然而皆灭亡于百里之君者，何也？有富贵而不为备也。故备者，国之重也；食者，国之宝也；兵者，国之爪也。城者所以自守也。此三者国之具也。

The seven causes of anxiety:
Therefore, famine and dearth cannot be prepared against unless there are stored grains in the granaries, and justice cannot be maintained against the unjust unless there are ready weapons in the armoury. One cannot defend himself unless the inner and the outer city walls are in repair, and one cannot meet emergencies unless his ideas are well thought out. Thus Qing Ji was unprepared, and he should not have set out on the journey. Jie made no preparations against Tang and he was sent to exile. And Zhou made no preparations against Wu and he was executed. Now, Jie and Zhou were both emperors in rank and possessed the whole empire, yet they both perished at the hands of rulers (of states) of only a hundred li square. What is the reason for this? Because they depended on their rank and wealth and made no preparations. Therefore, preparation is what a country should emphasize. Supply is the treasure of a country, armament its claws, and the city walls are the stronghold of its self-defence. And these three items are the essentials to the existence of a state.
1. 仓 : Previously mistranscribed as "食". Corrected by 孙诒让《墨子闲诂》
5
七患:
故曰：以其极赏，以赐无功，虚其府库，以备车马、衣裘、奇怪，苦其役徒，以治宫室观乐；死又厚为棺椁，多为衣裘。生时治台榭，死又修坟墓。故民苦于外，府库单于内，上不厌其乐，下不堪其苦。故国离寇敌则伤，民见凶饥则亡，此皆备不具之罪也。且夫食者，圣人之所宝也。故《周书》曰：“国无三年之食者，国非其国也；家无三年之食者，子非其子也。”此之谓国备。

The seven causes of anxiety:
(The present rulers) squander great amounts of wealth to reward the undeserving, empty the treasury to acquire carriages and horses, exhaust the labourers to build palaces and furnish amusements. Upon their death, again, thick coffins and many coats and fur coats are to be furnished. Porches and pavilions are built for them while they are living. and tombs when they are dead. By this the people are embittered and the treasury is left lean. While the amusements are not yet satisfying to the superiors, the hardship already becomes unbearable for the subjects. Such a state will fall under any attack and such people will perish by famine. And all this is due to the absence of preparation. Moreover, food is what the sages treasured. The history of Zhou says, "Without three years' food (in store) a state cannot be a state (as it is in danger of losing its sovereignty). A family being without food in store to be sufficient for three years its children cannot be its children (who are in danger of being abandoned or sold to others)." Such, then, is the preparation of a country.

《辞过 - Indulgence in Excess》



1
辞过:
子墨子曰：古之民，未知为宫 室1时，就陵阜而居，穴而处，下润湿伤民，故圣王作为宫室。为宫室之法，曰： 室2高足以辟润湿，边足以圉风寒，上足以待雪霜雨露，宫墙之高，足以别男女之礼，谨此则止。费 凡3财劳力，不加利者，不为也。 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。4是故圣王作为宫室，便于生，不以为观乐也。作为衣服带履，便于身，不以为辟怪也，故节于身，诲于民，是以天下之民可得而治，财用可得而足。

Indulgence in Excess:
Mozi said: Before the art of building houses and palaces was known primitive people lingered by the mounds and lived in caves. It was damp and injurious to health. Thereupon the sage-kings built houses and palaces. The guiding principles for these buildings were these: The house shall be built high enough to avoid the damp and moisture; the walls thick enough to keep out the wind and cold; the roof strong enough to stand snow, frost, rain, and dew; and the walls in the palace high enough to observe the propriety of the sexes. These are sufficient, and any expenditure of money and energy that does not bring additional utility shall not be permitted. When the city walls are repaired with regular labour, the people may feel tired but there is no exhaustion. When taxes are collected according to custom, the people may be deprived of some money but there is no bitterness. The real woe of the people does not lie here, it lies in heavy taxes. The sage-kings built houses and palaces in order to better the living conditions and not for pleasures of sight. They made clothes and hats, belts and shoes in order to protect the body and not for novelty. They were thrifty themselves and taught the people to be the same. And so, the people in the whole world became orderly and wealth was sufficient for use.
1. 室 : Lost in transcription. 孙诒让《墨子闲诂》2. 室 : Lost in transcription. 孙诒让《墨子闲诂》3. 凡 : Lost in transcription. 孙诒让《墨子闲诂》4. 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。 : Moved here from entry 3. 孙诒让《墨子闲诂》
2
辞过:
当今之主，其为宫室则与此异矣。必厚作敛于百姓，暴夺民衣食之财，以为宫室，台榭曲直之望，青黄刻镂之饰。为宫室若此，故左右皆法象之，是以其财不足以待凶饥、振1孤寡，故国贫而民难治也。君实欲天下之治，而恶其乱也，当为宫室不可不节。

Indulgence in Excess:
When the presents rulers build their residences, they are quite different from this. They would tax the people, robbing them of their means of livelihood, in order to have their palaces covered with porches and pavilions in various designs and adorned with paintings and sculpture. When the ruler builds his palaces in this fashion, his assistants naturally imitate him. And, so, there is not sufficient wealth to prepare against famine and dearth or to relieve the orphans and widows. And the people become more unruly as the state becomes poorer. If the rulers sincerely desire to have the empire orderly and hate to see it in disorder, they must not indulge in building houses and palaces.
1. 振 : Previously mistranscribed as "赈". Corrected by 孙诒让《墨子闲诂》
3
辞过:
古之民，未知为衣服时，衣皮带茭，冬则不轻而温，夏则不轻而凊。圣王以为不中人之情，故作诲妇人治 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。1丝麻，捆布绢，以为民衣。为衣服之法：冬则练帛之中，足以为轻且凊，谨此则止。故圣人 之2为衣服，适身体和肌肤而足矣。非荣耳目而观愚民也。当是之时，坚车良马不知贵也，刻镂文采，不知喜也。何则？其所道之然。故民衣食之财，家足以待旱水凶饥者，何也？得其所以自养之情，而不感于外也。是以其民俭而易治，其君用财节而易赡也。府库实满，足以待不然。兵革不顿，士民不劳，足以征不服。故霸王之业，可行于天下矣。

Indulgence in Excess:
Before clothing was known the primitive people wore coats of furs and belts of straw. They were neither light and warm in winter nor light and cool in summer. The sage-king thought this did not satisfy the needs of man. So, he taught the women to produce silk and flax and to weave cloth and linen, therewith to make clothing for the people. The guiding principles for clothing were these: In winter the underwear shall be made of spun-silk so as to be light and warm. In summer it shall be made of coarse flax so as to be light and cool. And this is sufficient. Therefore the sages made their clothes just to fit their stature and size, and not for the purpose of pleasing the senses or to dazzle the common people. In that age, durable carts and gentle horses were not valued, neither were sculpture and adornments prized. What is the reason for this? The reason lies in the kind of leadership. The people had sufficient means of livelihood in their home to meet either drought or flood, dearth or famine. Why? Because they understood the needs of self-support and paid little attention to external appearance. So, the people were frugal and orderly and the ruler was thrifty and easily supported. The store house and treasury were full, prepared against misfortunes. Armour and weapons were not left in disuse and the soldiers and the people were not tired, ready to punish the unsubmissive. Thus the ruler could become a tyrant over the empire.
1. 役，修其城郭，则民劳而不伤；以其常正，收其租税，则民费而不病。民所苦者非此也，苦于厚作敛于百姓。 : Moved to entry 1. 孙诒让《墨子闲诂》2. 之 : Lost in transcription. 孙诒让《墨子闲诂》
4
辞过:
当今之主，其为衣服则与此异矣，冬则轻焕，夏则轻凊，皆已具矣。必厚作敛于百姓，暴夺民衣食之财，以为锦绣文采靡曼之衣，铸金以为钩，珠玉以为佩，女工作文采，男工作刻镂，以 为1身服，此非云益焕之情也。单财劳力，毕归之于无用 也2，以此观之，其为衣服非为身体，皆为观好，是以其民淫僻而难治，其君奢侈而难谏也。夫以奢侈之君，御妤淫僻之民，欲国无乱，不可得也。君实欲天下之治而恶其乱，当为衣服不可不节。

Indulgence in Excess:
The present rulers are quite different from this when they make their clothes. Having what is warm and light in winter and what is light and cool in summer, they would yet heavily tax the people, robbing them of their means of livelihood, in order to have elaborately embroidered and gorgeous garments. Hooks are made of gold and ornaments on the girdle consist of pearls and jades. Women are employed to make the embroidery and men to do the carving. All these are for the adornment of the body. They really add little to its warmth. Wealth is squandered and energy wasted all for naught. So, then, when clothing is made not for the body but for brilliant appearance, the people will be wicked and unruly and the ruler extravagant and deaf to good counsel. It will be impossible to keep the country out of disorder. If the rulers sincerely desire the empire to have order and hate to see it in disorder, they must not indulge in making clothing excessively.
1. 为 : Lost in transcription. 孙诒让《墨子闲诂》2. 也 : Lost in transcription. 孙诒让《墨子闲诂》
5
辞过:
古之民未知为饮食时，素食而分处，故圣人作诲男耕稼树艺，以为民食。其为食也，足以增气充虚，强体适腹而巳矣。故其用财节，其自养俭，民富国治。今则不然，厚作敛于百姓，以为美食刍豢，蒸炙鱼鳖，大国累百器，小国累十器，前方丈，目不能遍视，手不能遍操，口不能遍味，冬则冻冰，夏则餲1饐，人君为饮食如此，故左右象之。是以富贵者奢侈，孤寡者冻馁， 虽2欲无乱，不可得也。君实欲天下治而恶其乱，当为食饮，不可不节。

Indulgence in Excess:
Before the art of cooking was known, primitive people ate only vegetables and lived in separation. Thereupon the sage taught the men to attend to farming and to plant trees to supply the people with food. And the sole purpose of securing food is to increase energy, satisfy hunger, strengthen the body and appease the stomach. He was frugal in spending wealth and simple in habits of living, and so the people became rich and the country orderly. With the present rulers all is different. They would heavily tax the people in order to enjoy elaborately the different meats and fish and turtle cooked in various wavs. (The lord of) a large state is served with a hundred courses and (that of) a small state, with tens of courses, which will cover a table space of ten square feet. The eyes cannot see all the dishes, the hands cannot handle them all, and the mouth cannot taste them all. In winter they will freeze, and in summer they sour. As the ruler serves himself thus, naturally his assistants imitate him. And so the rich and high in rank are wasteful and extravagant, while the solitary and miserable are hungry and cold. It is impossible to keep such a state out of disorder. If the rulers sincerely desire the empire to have order and hate to see it in disorder, they must not indulge in excessive eating and drinking.
1. 餲 : Previously mistranscribed as "饰". Corrected by 吴毓江《墨子校注》2. 虽 : Lost in transcription. 孙诒让《墨子闲诂》
6
辞过:
古之民未知为舟车时，重任不移，远道不至，故圣王作为舟车，以便民之事。其为舟车也，完1固轻利，可以任重致远，其为用财少，而为利多，是以民乐而利之。故法令不急而行，民不劳而上2足用，故民归之。

Indulgence in Excess:
Before the primitive people know how to make boats and carts they could neither carry a heavy load nor travel a great distance. Thereupon the sage-king made boats and carts to facilitate the people. The boats and carts were made durable and convenient so that they would carry much and travel far. Such an undertaking takes little wealth but produces many benefits. Naturally the people found it agreeable and convenient. The people were not tired out and yet the ruler's needs were all supplied. So, people were attracted to him.
1. 完 : Previously mistranscribed as "全". Corrected by 吴毓江《墨子校注》2. 上 : Previously mistranscribed as "止". Corrected by 孙诒让《墨子闲诂》
7
辞过:
当今之主，其为舟车与此异矣。完1固轻利皆已具，必厚作敛于百姓，以饰舟车。饰车以文采，饰舟以刻镂，女子废其纺织而修文采，故民寒。男子离其耕稼而修刻镂，故民饥。人君为舟车若此，故左右象之，是以其民饥寒并至，故为奸袤。 奸邪2多则刑罚深，刑罚深则国乱。君实欲天下之治而恶其乱，当为舟车，不可不节。

Indulgence in Excess:
When the present rulers make boats and carts, it is quite different. Having made them durable and convenient, they would yet heavily tax the people to decorate them. The carts are decorated with embroidery and boats with carving. Women have to stop weaving to do the enibroidery so the people are left cold. While men have to abandon agriculture to do the carving and so the people become hungry. When the ruler builds such boats and carts for himself, naturally his assistants imitate him. Therefore the people become victims of both hunger and cold, and they commit wickedness. Much wickedness is followed by heavy punishment, and heavy punishment places the country in disorder. If the rulers sincerely desire the empire to have order and hate to see it in disorder, they must not indulge themselves in constructing boats and carts excessively.
1. 完 : Previously mistranscribed as "全". Corrected by 吴毓江《墨子校注》2. 奸邪 : Lost in transcription. 孙诒让《墨子闲诂》
8
辞过:
凡回于天地之间，包于四海之内，天壤之情，阴阳之和，莫不有也，虽至圣不能更也。何以知其然？圣人有传：天地也，则曰上下；四时也，则曰阴阳；人情也，则曰男女；禽兽也，则曰牡牝雄雌也。真天壤之情，虽有先王不能更也。虽上世至圣，必蓄私，不以伤行，故民无怨。宫无拘女，故天下无寡夫。内无拘女，外无寡夫，故天下之民众。当今之君，其蓄私也，大国拘女累千，小国累百，是以天下之男多寡无妻，女多拘无夫，男女1失时，故民少。君实欲民之众而恶其寡，当蓄私不可不节。

Indulgence in Excess:
Every creature living between Heaven and earth and within the four seas partakes of the nature of Heaven and earth and the harmony of the Yin and the Yang. Even the greatest sages cannot alter this. How do we know? When they taught about Heaven and earth, they dwelt on the upper and the lower spheres and the four seasons, the principles of Yin and Yang and human nature, the phenomena of men and women, birds and animals, and that of the sexes. Even the early kings could not escape from the fundamentals of nature. Even the great sages of ancient times must keep a household. Only, as their conduct was not unfavorably affected, there was no dissatisfaction among the people, and as women were not kept within the palace (to be spinsters) there were few bachelors in the empire. As women were not kept within the palace and as there were few bachelors abroad, the population in the empire was large. The present rulers of large states retain as many women as a thousand in their household and those of small states as many as a hundred. Therefore men in the empire are mostly without wife and women without husband. The functions of men and women are prevented and the population becomes small. If the rulers sincerely desire the population to be large and hate to see it small, they must not indulge in retaining too many women.
1. 女 : Previously mistranscribed as "子". Corrected by 孙诒让《墨子闲诂》
9
辞过:
凡此五者，圣人之所俭节也，小人之所淫佚也。俭节则昌，淫佚则亡，此五者不可不节。夫妇节而天地和，风雨节而五谷孰1，衣服节而肌肤和。

Indulgence in Excess:
Now, in these five things the sages are temperate and economical while the wicked men are indulgent and excessive. Temperance and economy bring prosperity while indulgence and excess lead to destruction. One must not indulge in excess in these five things. When husband and wife do not indulge in excess, Heaven and earth will be harmonious; when wind and rain are not in excess, the five grains will ripen; and when excessive clothing is not indulged in, the body will be comfortable.
1. 孰 : Previously mistranscribed as "熟". Corrected by 孙诒让《墨子闲诂》

《三辩 - Threefold Argument》



1
三辩:
程繁问于子墨子曰：“ 夫子曰：1‘圣王不为乐’，昔诸侯倦于听治，息于钟鼓之乐；士大夫倦于听治，息于竽瑟之乐；农夫春耕、夏耘、秋敛、冬藏，息于瓴2缶之乐。今夫子曰：‘圣王不为乐’，此譬之犹马驾而不税，弓张而不弛，无乃非有血气者之所 不3能至邪？”

Threefold Argument:
Cheng Fan asked Mozi: "Sir, you say the sage-kings did not have music. But, anciently, when the feudal lords were tired of attending to government, they found recreation in music of bells and drums. When the ministers and gentlemen were tired of attending to office they found recreation in music of Yu and Se. And the farmers ploughed the fields in spring, weeded them in summer, reaped the harvest in autumn, and stored the grains in winter. Then they would enjoy music of jars and vases. Sir, you say the sage-kings did not have music. This would be comparing them to the horse placed under yoke and never released, and the bow drawn and never unstrung. Is this not impossible for the ordinary human being?"
1. 夫子曰： : Lost in transcription. 孙诒让《墨子闲诂》2. 瓴 : Previously mistranscribed as "聆". Corrected by 清毕沅《墨子注》3. 不 : Deleted. 吴毓江《墨子校注》
2
三辩:
子墨子曰：“昔者尧舜有茅茨者，且以为礼，且以为乐。汤放桀于大水，环天下自立以为王，事成功立，无大后患， 因先王之乐，又1自作乐，命曰 《护》，又修2《九招》。武王胜殷杀纣，环天下自立以为王，事成功立，无大后患，因先王之乐，又自作乐，命曰《象》。周成王因先王3之乐， 又自作乐，4命曰《驺虞》。周成王之治天下也，不若武王。武王之治天下也，不若成汤。成汤之治天下也，不若尧舜。故其乐逾繁者，其治逾寡。自此观之，乐非所以治天下也。”

Threefold Argument:
Mozi replied: In ancient times, Yao and Shun lived in huts and yet they made codes of propriety and composed music. Tang sent Jie to exile on the ocean and installed himself ruler of the empire. Having achieved success and without cause for anxiety, he added to the music of the former kings that of his own composition, called "The Salvation" and also instituted the "Jiuzhao." King Wu conquered the Yin dynasty and executed Zhou and installed himself ruler of the empire. Having achieved success and having no cause of anxiety, he added to the music of the former kings that of his own composition, called "Xiang." King Cheng of Zhou again added to the music of the former kings that of his own composition, named "Zouyu." The reign of King Cheng was not so good as that of King Wu, that of King Wu was not so good as that of Tang the Successful, and that of Tang the Successful was not so good as that of Yao and Shun. So, then, he who has the more elaborate music has the less efficient government. Judging from this, music is not anything to govern the empire with.
1. 因先王之乐，又 : Lost in transcription. 孙诒让《墨子闲诂》2. 《护》，又修 : Lost in transcription. 孙诒让《墨子闲诂》3. 王 : Previously mistranscribed as "生". Corrected by 孙诒让《墨子闲诂》4. 又自作乐， : Lost in transcription. 孙诒让《墨子闲诂》
3
三辩:
程繁曰：“子曰：‘圣王无乐’。此亦乐已，若之何其谓圣王无乐也？”子墨子曰：“圣王之命也，多寡之。食之利也，以知饥而食之者智也，因为无智1矣。今圣有乐而少，此亦无也。”

Threefold Argument:
Cheng Fan objected: "Sir, you have said the sage-kings did not have music. This shows they did. How then can you say the sage-kings did not have music?" Mozi said: The desire of the sage-kings was to cut down excesses. Eating is of course profitable, but it takes so little intelligence to eat when one is hungry that it may be said to be nil. Now the sage-kings had music, but it was so little that it may also be said to be nil.
1. 智 : Previously mistranscribed as "知". Corrected by 孙诒让《墨子闲诂》
　卷二 - Book 2
《尚贤上 - Exaltation of the Virtuous I》



1
尚贤上:
子墨子言曰：“今者王公大人为政于国家者，皆欲国家之富，人民之众，刑政之治，然而不得富而得贫，不得众而得寡，不得治而得乱，则是本失其所欲，得其所恶，是其故何也？”

Exaltation of the Virtuous I:
Mozi said: Now, all the rulers desire their provinces to be wealthy, their people to be numerous, and their jurisdiction to secure order. But what they obtain is not wealth but poverty, not multitude but scarcity, not order but chaos - this is to lose what they desire and obtain what they avert. Why is this?
2
尚贤上:
子墨子言曰：“是在王公大人为政于国家者，不能以尚贤事能为政也。是故国有贤良之士众，则国家之治厚，贤良之士寡，则国家之治薄。故大人之务，将在于众贤而己。”

Exaltation of the Virtuous I:
Mozi said: This is because the rulers have failed to exalt the virtuous and to employ the capable in their government. Wben the virtuous are numerous in the state, order will be stable; when the virtuous are scarce, order will be unstable. Therefore the task of the lords lies nowhere but in multiplying the virtuous.
3
尚贤上:
曰：“然则众贤之术将柰何哉？”

Exaltation of the Virtuous I:
But what is the way to multiply the virtuous?
4
尚贤上:
子墨子言曰：“譬若欲众其国之善射御之士者，必将富之，贵之，敬之，誉之，然后国之善射御之士，将可得而众也。况又有贤良之士厚乎德行，辩乎言谈，博乎道术者乎，此固国家之珍，而社稷之佐也，亦必且富之，贵之，敬之，誉之，然后国之良士，亦将可得而众也。

Exaltation of the Virtuous I:
Mozi said: Supposing it is desired to multiply good archers and good drivers in the country, it will be only natural to enrich them, honour them, respect them, and commend them; then good archers and good drivers can be expected to abound in the country. How much more should this be done in the case of the virtuous and the excellent who are firm in morality, versed in rhetoric, and experienced in statecraft - since these are the treasures of the nation and props of the state? They should also be enriched, honoured, respected, and commended in order that they may abound.
5
尚贤上:
是故古者圣王之为政 也1，言曰：“不义不富，不义不贵，不义不亲，不义不近。”是以国之富贵人闻之，皆退而谋曰：‘始我所恃者，富贵也，今上举义不辟贫贱，然则我不可不为义。’亲者闻之，亦退而谋曰：‘始我所恃者亲也，今上举义不辟 亲2疏，然则我不可不为义。’近者闻之，亦退而谋曰：‘始我所恃者近也，今上举义不避远，然则我不可不为义。’远者闻之，亦退而谋曰：‘我始以远为无恃，今上举义不辟远，然则我不可不为义。’逮至远鄙郊外之臣，门庭庶子，国中之众、四鄙之萌人闻之，皆竞为义。是其故何也？曰：上之所以使下者，一物也，下之所以事上者，一术也。譬之富者有高墙深宫，墙立既，谨上为凿一门，有盗人入，阖其自入而求之，盗其无自出。是其故何也？则上得要也。

Exaltation of the Virtuous I:
When the ancient sage-kings administered the government they declared: "The unrighteous will not be enriched, the unrighteous will not be honoured, the unrighteous will not be favoured, the unrighteous will not be placed near." Upon hearing this, the rich and honoured of the country all began to deliberate, saying: "What I have been depending on was wealth and honour. Now the Lord promotes the righteous without discrimination against the poor and humble. Hence I may not do unrighteousness." Upon hearing this, the favoured also began to deliberate, saying: "What I have been depending on was favour. Now the Lord promotes the righteous without discrimination against those thus far neglected. Hence I may not do unrighteousness." Upon hearing this, those placed near began to deliberate, saying: "What I have been depending on was intimacy. Now the Lord promotes the righteous without discrimination against the distant. Hence I may not do unrighteousness." Upon hearing this, the distant also began to deliberate, saying : "I used to think, being distant I had nothing to depend on. Now the Lord promotes the righteous without discrimination against the distant. Hence I may not do unrighteousness." Vassals of distant districts as well as youths in the palace, and multitudes within the state boundaries as well as the rustics living on the four borders, upon hearing this, all competed in doing righteousness. Now what is the reason for all this? It is only with material goods that the superior can employ his subordinates, and it is only with statecraft that the subordinates can serve their lord. Take, for example, the rich man who built his walls high and left only one gate. When the burglar had entered, the man closed the gate and searched for him, and the burglar had no more exit. Why? Because the man had the vantage-point.
1. 也 : Lost in transcription. 2. 亲 : Deleted. 孙诒让《墨子闲诂》
6
尚贤上:
故古者圣王之为政，列德而尚贤，虽在农与工肆之人，有能则举之，高予之爵，重予之禄，任之以事，断予之令，曰：“爵位不高则民弗敬，蓄禄不厚则民不信，政令不断则民不畏”，举三者授之贤者，非为贤赐也，欲其事之成。故当是时，以德就列，以官服事，以劳殿赏，量功而分禄。故官无常贵，而民无终贱，有能则举之，无能则下之，举公义，辟私怨，此若言之谓也。故古者尧举舜于服泽之阳，授之政，天下平；禹举益于阴方之中，授之政，九州成；汤举伊尹于庖厨之中，授之政，其谋得；文王举闳夭泰颠于罝罔之中，授之政，西土服。故当是时，虽在于厚禄尊位之臣，莫不敬惧而施，虽在农与工肆之人，莫不竞劝而尚意。故士者所以为辅相承嗣也。故得士则谋不困，体不劳，名立而功成，美章1而恶不生，则由得士也。”

Exaltation of the Virtuous I:
Therefore in administering the government, the ancient sage-kings ranked the morally excellent high and exalted the virtuous. If capable, even a farmer or an artisan would be employed - commissioned with high rank, remunerated with liberal emoluments, trusted with important charges, and empowered to issue final orders. For, if his rank were not high, people would not respect him; if his emoluments were not liberal, people would not have confidence in him; if his orders were not final, people would not stand in awe before him. To place these three (honours) upon the virtuous is not so much to reward virtue, as to bring about the success of the enterprise (of government). Therefore ranks should be standardized according to virtue, tasks assigned according to office, and rewards given according to labour spent. When emoluments are distributed in proportion to achievements, officials cannot be in constant honour, and people in eternal humility. If a person is capable promote him, if incapable, lower his rank. Give prominence to public approval and keep back private grudges (in the matter of selecting men). Here, then, is the principle. So, in days of old, Yao brought forward Shun from Fuzi and entrusted him with the government, and the world had peace. Yu brought forward Yi from Yin Fang and entrusted him with the government, and the nine districts became organized. Tang brought forward Yi Yin from the kitchen and entrusted him with the government and his plans were successful. King Wen brought forward Hung Yao and Tai Tian from their rabbit nets and entrusted them with the government and the Western land showed respect. Therefore, during those days the officials of high rank and liberal emoluments all carefully and anxiously executed their duties; and the farmers and artisans all encouraged one another in exalting virtue. Therefore, the scholars are really to be officials and governors. As long as there were scholars (in government), the plans (of the ruler) were not defeated and he had no hardships to endure; his name was established and success achieved; his excellence became known and yet evils were not spread. This is all due to the employment of the scholars.
1. 成，美章 : Previously mistranscribed as "业彰". Corrected by 孙诒让《墨子闲诂》
7
尚贤上:
是故子墨子言曰：“得意贤士不可不举，不得意贤士不可不举，尚欲祖述尧舜禹汤之道，将不可以不尚贤。夫尚贤者，政之本也。”

Exaltation of the Virtuous I:
Therefore Mozi said: The virtuous who are prosperous must be exalted, and the virtuous who are not prosperous must be exalted too. If it is desired to continue the ways of Yao and Shun, to exalt the virtuous is indispensable. Now, exaltation of the virtuous is the root of government.

《尚贤中 - Exaltation of the Virtuous II》



1
尚贤中:
子墨子言曰：“今王公大人之君人民，主社稷，治国家，欲修保而勿失，故不察尚贤为政之本也。何以知尚贤之为政本也？曰自贵且智者，为政乎愚且贱者，则治；自愚且贱者，为政乎贵且智者，则乱。是以知尚贤之为政本也。故古者圣王甚尊尚贤而任使能，不党父兄，不偏贵富，不嬖颜色，贤者举而上之，富而贵之，以为官长；不肖者抑而废之，贫而贱之以为徒役，是以民皆劝其赏，畏其罚，相率而为贤。者以贤者众，而不肖者寡，此谓进贤。然后圣人听其言，迹其行，察其所能，而慎予官，此谓事能。故可使治国者，使治国，可使长官者，使长官，可使治邑者，使治邑。凡所使治国家，官府，邑里，此皆国之贤者也。

Exaltation of the Virtuous II:
Mozi said: Now, in caring for the people, ruling the state, and governing the country, the rulers desire permanency and stability. But why do they not learn that exaltation of the virtuous is the foundation of government? How do we know exaltation of the virtuous is the foundation of government? When the honourable and wise run the government, the ignorant and humble remain orderly; but when the ignorant and humble run the government, the honourable and wise become rebellious. Therefore we know exaltation of the virtuous is the foundation of government. The ancient sage-kings greatly emphasized the exaltation of the virtuous and the employment of the capable. Without special consideration for relatives, for the rich and honoured, or for the good-looking, they exalted and promoted the virtuous, enriched and honoured them, and made them governors and leaders. The vicious they kept back and banished, depossessed and degraded, and made labourers and servants. Thereupon people were all encouraged by rewards and threatened by punishments and strove with each other after virtue. Thus the virtuous multiplied and the vicious diminished in number. Such is exaltation of the virtuous. Then the sage-kings watched their words and observed their conduct, found out their capabilities and carefully assigned them their offices. Such is employment of the capable. Accordingly those who were capable to govern the country were made to govern the country, those who were capable to administer the court were made to administer the court, and those who were capable in managing the districts were made to manage the districts. All those who had charge of the country, the court, and the districts were then the virtuous of the land.
2
尚贤中:
贤者之治国者也，蚤朝晏退，听狱治政，是以国家治而刑法正。贤者之长官也，夜寝夙兴，收敛关市、山林、泽梁之利，以实官府，是以官府实而财不散。贤者之治邑也，蚤出莫入，耕稼、树艺、聚菽粟，是以菽粟多而民足乎食。故国家治则刑法正，官府实则万民富。上有以洁为酒醴栥盛，以祭祀天鬼；外有以为皮币，与四邻诸侯交接，内有以食饥息劳，将养其万民。外有以怀天下之贤人。是故上者天鬼富之，外者诸侯与之，内者万民亲之，贤人归之，以此谋事则得，举事则成，入守则固，出诛则疆。故唯昔三代圣王尧、舜、禹、汤、文、武，之所以王天下正诸侯者，此亦其法已。

Exaltation of the Virtuous II:
When the virtuous rules the country, he starts the day early and retires late, hearing lawsuits and attending to the government. As a result, the country is well governed and laws are justly administered. When the virtuous administers the court he retires late and wakes up early, collecting taxes from passes, markets, and on products from mountains, woods, waters, and land to fill the court. As a result, the court is filled and wealth is not wasted. When the virtuous manages the districts, he goes out before sunrise and comes back after sunset, plowing and sowing, planting and cultivating, and gathering harvests of grains. As a result, grains are in plenty and people are sufficiently supplied with food. Therefore when the country is well governed the laws are well administered, and when the court is filled the people are wealthy. For the higher sphere, the rulers had wherewith to make wine and cakes to do sacrifice and libation to Heaven and the spirits. For the countries outside, they had wherewith to provide the furs and money to befriend neighbouring feudal lords. For the people within, they had wherewith to feed the hungry and give rest to the tired. Above all these, they had means to cherish the virtuous. Therefore from above, Heaven and the spirits enrich them from without, the feudal lords submit themselves to them from within, the people show them affection, and the virtuous become loyal to them. Hence they could have satisfaction in planning and success in execution. In defence they are strong and in attack victorious. Now the way that enabled the sage-kings of the Three Dynasties, namely Yao, Shun, Yu, Tang, Wen and Wu, to rule the empire and head the feudal lords was no other than this (principle of exaltation of the virtuous).
3
尚贤中:
既曰若法，未知所以行之术，则事犹若未成，是以必为置三本。何谓三本？曰爵位不高则民不敬也，蓄禄不厚则民不信也，政令不断则民不畏也。故古圣王高予之爵，重予之禄，任之以事，断予之令，夫岂为其臣赐哉，欲其事之成也。《诗》曰：‘告女忧恤，诲女予爵，孰能执热，鲜不用濯。’则此语古者国君诸侯之不可以不执善，承嗣辅佐也。譬之犹执热之有濯也。将休其手焉。古者圣王唯毋得贤人而使之，般爵以贵之，裂地以封之，终身不厌。贤人唯毋得明君而事之，竭四肢之力以任君之事，终身不倦。若有美善则归之上，是以美善在上而所怨谤在下，宁乐在君，忧戚在臣，故古者圣王之为政若此。

Exaltation of the Virtuous II:
However, if there is only the principle while the technique of its application is not known, then it would seem to be still incomplete. Therefore there should be laid down three rules. What are the three rules? They are: (1) when their rank (that of the virtuous) is not high, people would not show them respect; (2) when their emoluments are not liberal, people would not place confidence in them; (3) when their orders are not final, people would not stand in awe before them. So the ancient sage-kings placed them high in rank, gave them liberal emoluments, trusted them with important charges, and decreed their orders to be final. And all this was done not merely to reward their subordinates; it was to fulfil their trust. Thus runs an Ode: "I am instructing you to take worries and cares of the world as your own; I am teaching the order of ranks for the virtuous and talented. Who can handle heat without rinsing his hands (in cold water)?" This is to show how in the past the rulers could not do without befriending subordinates and helpers. It was like the necessity of rinsing in handling hot objects to relieve the hands. The ancient sage-kings concentrated on acquiring, and employing the virtuous - honouring them with high ranks, and assigning land to them--unwearied to the end of their lives. The virtuous men on the other hand only hoped to find an enlightened ruler to serve - exhausting all the powers of the four limbs to attend to the king's business - untired to the end of their lives. When there were any excellences and virtues they were attributed to the emperor. Thus excellences and virtues belonged to the emperor while complaints and slanders were directed against the subordinates. Peace and joy abode with the king while worries and sorrows were lodged with the officials. This was how the ancient sage-kings administered the government.
4
尚贤中:
今王公大人亦欲效人以尚贤使能为政，高予之爵，而禄不从也。夫高爵而无禄，民不信也。曰：‘此非中实爱我也，假藉而用我也。’夫假藉之民，将岂能亲其上哉！故先王言曰：‘贪于政者“不能分人以事，厚于货者不能分人以禄。”事则不与，祲则不分，请问天下之贤人将何自至乎王公大人之侧哉？若苟贤者不至乎王公大人之侧，则此不肖者在左右也。不肖者在左右，则其所誉不当贤，而所罚不当暴，王公大人尊此以为政乎国家，则赏亦必不当贤，而罚亦必不当暴。若苟赏不当贤而罚不当暴，则是为贤者不劝而为暴者不沮矣。是以入则不慈孝父母，出则不长弟乡里，居处无节，出入无度，男女无别。使治官府则盗窃，守城则倍畔，君有难则不死，出亡则不从，使断狱则不中，分财则不均，与谋事不得，举事不成，入守不固，出诛不强。故虽昔者三代暴王桀纣幽厉之所以失措其国家，倾覆其社稷者，已此故也。何则？皆以明小物而不明大物也。

Exaltation of the Virtuous II:
The present ruler, imitating the ancients, also want to employ the virtuous in government by exalting them. Ranks given them are very high, but the emoluments do not follow proportionally. Now, to be high in rank but receive small emoluments will not inspire people's confidence. The virtuous would say to themselves: "This is not real love for me, but only to make use of me as a means." Now, how can people be affectionate to their superiors' when they are only (treated as) means? Therefore an ancient king said: "He who is too ambitious in government will not share his tasks with others. He who over-treasures wealth will not offer big emoluments to others." When tasks are not assigned and emoluments are not given, it may be asked wherefrom would the virtuous come to the side of the rulers? And when the virtuous are not at the side of the rulers, the vicious will be on their right and left. When the vicious are on the right and left, then commendations will not fall on the virtuous and punishments will not be upon the wicked. If the rulers follow these in governing the states, in the same way rewards will not go to the virtuous and punishment not to the wicked. When rewards really do not go to the virtuous and punishment not to the wicked, then the virtuous will find no encouragement, neither the wicked any obstruction. At home the vicious are not filial to their parents, and, having left their home town, they would not recognize their elders. They move about without restraint and disregard the rules of propriety about sexes. When trusted with the administration of the court, they would steal; when trusted to defend a city, they would raise an insurrection. When the lord meets with death, they would not follow him and commit suicide; when the lord has to flee the country, they would not accompany him in banishment. In judging lawsuits they are not just, and in dividing property they are partial. In planning they are not helpful, in execution they are inefficient. Neither in defence are they strong, nor in attack are they victorious. Now, the reason that the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li, misruled the country and upset their states was no other than this (employment of the vicious). Why is this so? Because they understood petty affairs but were ignorant about things of importance.
5
尚贤中:
今王公大人，有一衣裳不能制也，必藉良工；有一牛羊不能杀也，必藉良宰。故当若之二物者，王公大人未知以尚贤使能为政也。逮至其国家之乱，社稷之危，则不知使能以治之，亲戚则使之，无故富贵、面目佼好则使之。夫无故富贵、面目佼好则使之，岂必智且有慧哉！若使之治国家，则此使不智慧者治国家也，国家之乱既可得而知已。且夫王公大人有所爱其色而使，其心不察其知而与其爱。是故不能治百人者，使处乎千人之官，不能治千人者，使处乎万人之官。此其故何也？曰处若官者爵高而禄厚，故爱其色而使之焉。夫不能治千人者，使处乎万人之官，则此官什倍也。夫治之法将日至者也，日以治之，日不什修，知以治之，知不什益，而予官什倍，则此治一而弃其九矣。虽日夜相接以治若官，官犹若不治，此其故何也？则王公大人不明乎以尚贤使能为政也。故以尚贤使能为政而治者，夫若言之谓也，以下贤为政而乱者，若吾言之谓也。

Exaltation of the Virtuous II:
When the rulers cannot get a coat made they will employ able tailors. When they cannot have an ox or a sheep killed they will employ able butchers. In these two instances they do know they should exalt the virtuous and employ the capable for business. But when it comes to the disorder of the country and danger of the state, they do not know they should exalt the virtuous and employ the capable for government. Rather, they would employ their relatives, they would employ the rich without merit, and the good-looking. But as to the employment of the rich without merit and the good-looking -- will these necessarily prove themselves wise and intelligent? To let these rule the country is to let the unwise and unintelligent rule the country. And disorder can then be predicted. Moreover, the rulers employ their minds by the attractiveness of their appearance, and show them favour without finding out their knowledge. As a result, those who are not capable to rule a hundred men are assigned to posts over a thousand, and those who are not capable to rule a thousand are assigned to posts over ten thousand. What is the reason for this? Why, such positions are high in rank and rich in emoluments. Therefore the specially favoured are picked for them. But to make those incapable of ruling a thousand men rule ten thousand is to increase their duty tenfold. The business of the government comes daily. It is to be attended to every day, yet the day cannot be lengthened by tenfold. To govern, again, requires knowledge. When knowledge is not increased by ten times, while a tenfold task is assigned, it will evidently result in attending to one and neglecting nine. Though the task be attended to day and night, still it cannot be well executed. And the reason for this is because the rulers do not understand that they should exalt the virtuous and employ the capable in government. Thus exaltation of the virtuous and employment of the capable with the consequent success in government is presented above in the earlier paragraphs. And the depreciation of the virtuous with the resulting confusion in government is presented here in these paragraphs.
6
尚贤中:
今王公大人中实将欲治其国家，欲修保而勿失，胡不察尚贤为政之本也？且以尚贤为政之本者，亦岂独子墨子之言哉！此圣王之道，先王之书距年之言也。传曰：‘求圣君哲人，以裨辅而身’，《汤誓》云：‘聿求元圣，与之戮力同心，以治天下。’则此言圣之不失以尚贤使能为政也。故古者圣王唯能审以尚贤使能为政，无异物杂焉，天下皆得其利。古者舜耕历山，陶河濒，渔雷泽，尧得之服泽之阳，举以为天子，与接天下之政，治天下之民。伊挚，有莘氏女之私臣，亲为庖人，汤得之，举以为己相，与接天下之政，治天下之民。傅说被褐带索。庸筑乎傅岩，武丁得之，举以为三公，与接天下之政，治天下之民。此何故始贱卒而贵，始贫卒而富？则王公大人明乎以尚贤使能为政。是以民无饥而不得食，寒而不得衣，劳而不得息，乱而不得治者。

Exaltation of the Virtuous II:
If the rulers now want to govern their states so that they will be permanent and unshakeable, why do they not learn that exaltation of the virtuous is the foundation of government? Besides, is this principle merely a conception of Mozi? It is the way of the sage-kings and the tenet of "Ju Nian," a book of an ancient king. And, thus it is recorded: "(He) sought out the wise men to protect and aid you." And thus states the "Oath of Tang": "I then sought for the Great Sage, with whom I might unite my strength and mind to govern the empire." All these show how the sage-kings never failed to exalt the virtuous and employ the capable in government. The sage-kings of old comprehended onlv this -- to exalt the virtuous and employ the capable in government and nobody else; so the whole world was benefited. In times of old, Shun cultivated land at Mt. Li made pottery by the River, and was engaged in fishing in Lake Lei. Yao discovered him at Fuze. Exalting him, Yao made him Emperor and handed to him the government of the empire and the rule over the people. Yi Zhi once served in the bridal party of the daughter of the Prince of Xin, and later voluntarily served Tang as his cook. Tang discovered him. Exalting him, Tang made him his Prime Minister and handed to him the government of the empire and the rule over the people. Fu Yue once wore garments of coarse cloth tied with ropes, working as an artisan at Fu Yan. Wu Ding discovered him. Exalting him, Wu Ding made him High Duke and handed to him the government of the empire and the rule over the people. Why is it that these people starting in humility arrived at honour, starting in poverty arrived at wealth? It is because these rulers understood the importance of exalting the virtuous and employing the capable in government. Therefore, none of the people were hungry yet without food, cold yet without clothing, tired yet without rest, disturbed yet without peace.
7
尚贤中:
故古圣王以审以尚贤使能为政，而取法于天。虽天亦不辩贫富、贵贱、远迩、亲疏、贤者举而尚之，不肖者抑而废之。然则富贵为贤，以得其赏者谁也？曰若昔者三代圣王尧、舜、禹、汤、文、武者是也。所以得其赏何也？曰其为政乎天下也，兼而爱之，从而利之，又率天下之万民以尚尊天、事鬼、爱利万民，是故天鬼赏之，立为天子，以为民父母，万民从而誉之曰‘圣王’，至今不已。则此富贵为贤，以得其赏者也。然则富贵为暴，以得其罚者谁也？曰若昔者三代暴王桀、纣、幽、厉者是也。何以知其然也？曰其为政乎天下也，兼而憎之，从而贼之，又率天下之民以诟天侮鬼，贼傲万民，是故天鬼罚之，使身死而为刑戮，子孙离散，室家丧灭，绝无后嗣，万民从而非之曰“暴王”，至今不已。则此富贵为暴，而以得其罚者也。然则亲而不善，以得其罚者谁也？曰若昔者伯鲧，帝之元子，废帝之德庸，既乃刑之于羽之郊，乃热照无有及也，帝亦不爱。则此亲而不善以得其罚者也。然则天之所使能者谁也？曰若昔者禹、稷、皋陶是也。何以知其然也？先王之书吕刑道之曰：‘皇帝清问下民，有辞有苗。曰群后之肆在下，明明不常，鳏寡不盖，德威维威，德明维明。乃名三后，恤功于民，伯夷降典，哲民维刑。禹平水土，主名山川。稷隆播种，农殖嘉谷。三后成功，维假于民。’则此言三圣人者，谨其言，慎其行，精其思虑，索天下之隐事遗利，以上事天，则天乡其德，下施之万民，万民被其利，终身无已。故先王之言曰：‘此道也，大用之天下则不窕，小用之则不困，修用之则万民被其利，终身无已。’周颂道之曰：‘圣人之德，若天之高，若地之普，其有昭于天下也。若地之固，若山之承，不坼不崩。若日之光，若月之明，与天地同常。’则此言圣人之德，章明博大，埴固，以修久也。故圣人之德盖总乎天地者也。

Exaltation of the Virtuous II:
And, the ancient sage-kings in exalting the virtuous and employing the capable in government were following the ways of Heaven. Even Heaven does not discriminate among the poor and the rich, the honourable and the humble, the distant and the near, and the related and the unrelated (to those in power). The virtuous were promoted and exalted; the vicious were kept back and banished. Now, who were those that, possessing wealth and position, still strove after virtues and were rewarded ? They were the sage-kings of the Three Dynasties, namely, Yao, Shun, Yu, Tang, Wen and Wu (12). How were they rewarded? When they governed the empire, they loved all the people universally and benefited them, and led them in doing honour to Heaven and service to the spirits. As they loved and benefited the people, Heaven and the spirits rewarded them, appointing them to be Sons of Heaven, and parents of the people. And, thereupon people praised them, calling them sage-kings even unto this day. These then were those that, possessing wealth and position, still strove after virtues and were rewarded. Now, who were those that, possessing wealth and position, yet practiced evil and were punished? They were the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li. How do we know they were those ? When they governed the empire they disliked all the people inclusively and oppressed them and led them to curse Heaven and the spirits. Oppressing and destroying the people, they were punished by Heaven and the spirits; their corpses were mangled and lacerated, their children and grandchildren were scattered and dispersed, their family hearths were extinguished and descendants exterminated. And, thereupon the people railed at them, calling them wicked kings even unto this day. These, then, are those that, possessing wealth and position, yet practised evil and were punished. Now, who were those that were related (to the ruler) but not virtuous and were visited by punishment? Count Gun was of direct royal descent but had degenerated in the royal virtues. So he was banished to the wilderness of Yu Yu where (in the prison) light could not reach him, neither did the emperor show any favour. Such was he who was related but not virtuous and was visited by punishment. Now, who were those that were employed by Heaven because of their capability? Yu, Ji, and Gao Tao were they. How do we know that? It is found in the " Penal Code of Lu," a book of an early king, thus: "The Emperor (Yao) inquired among his subjects, and complaints were made against the Miaos (barbarians)." Again, "As the feudal lords have been appointed without insight, even the widows and the widowers are not protected. Dignity is revered only when it is accompanied with magnanimity; enlightenment is respected only when it is accompanied with magnanimity. Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people; (2) Yu reduced the Flood and recovered the land, and gave names to hills and rivers; (3) Ji descended (from his rank) and sowed seeds to encourage good farming. The benefits of the achievements of these three chiefs all fell upon the people." This is to say that the three sages were careful in speech, vigilant in conduct, penetrating in thought, studying and planning for every detail and benefit of the world--with this to do service to Heaven on high, Heaven will bless their virtue; to bestow it to the people below, the people will be visited by its benefits lasting beyond their lifetime. Thus said the ancient kings: "Now, this way, when followed broadly to govern the world, will not be found to be too slender; when followed narrowly, will not be too unwieldly; when followed with discretion, will benefit the people beyond their lifetime." Referring to it, the "Eulogy of Zhou" sings: "The virtue of the sage shining upon the world is lofty as Heaven, wide as earth, high as the mountain, unbreakable and infallible; luminating as the sun, brilliant as the moon, eternal with heaven and earth." This is to describe how enlightening and all-embracing, deep-rooted and, therefore, permanent is the virtue of the sage. Therefore the virtue of the sage is really inclusive of heaven and earth.
8
尚贤中:
今王公大人欲王天下，正诸侯，夫无德义将何以哉？其说将必挟震威强。今王公大人将焉取挟震威强哉？倾者民之死也。民生为甚欲，死为甚憎，所欲不得而所僧屡至，自古及今未尝能有以此王天下、正诸侯者也。今大人欲王天下，正诸侯，将欲使意得乎天下，名成乎后世，故不察尚贤 为1政之本也。此圣人之厚行也。”

Exaltation of the Virtuous II:
Now, the rulers want to be lord over the empire and be head of the feudal lords. But how can it be done without virtue and righteousness? Their way must be by overpowering and overawing. But what makes them adopt this? It simply pursues the people to death. But life is what the people eagerly desire, and death what they greatly dread. What is desired is not obtained, but what is dreaded befalls them ever so often. From antiquity to the present, none has yet been able to be lord over the empire and head of the feudal lords by this way. Now the rulers desire to be lord of the world and head of the feudal lords and want to have their ideas prevail all over the world, and their names established in posterity. But why do they not learn that exaltation of the virtuous is the foundation of government? This was the actual conduct of the sages.
1. 为 : Lost in transcription. 孙诒让《墨子闲诂》

《尚贤下 - Exaltation of the Virtuous III》



1
尚贤下:
子墨子言曰：“天下之王公大人皆欲其国家之富也，人民之众也，刑法之治也，然而不识以尚贤为政其国家百姓，王公大人本失尚贤为政之本也。若苟王公大人本失尚贤为政之本也，则不能毋举物示之乎？今若有一诸侯于此，为政其国家也，曰：‘凡我国能射御之士，我将赏贵之，不能射御之士，我将罪贱之。’问于若国之士，孰喜孰惧？我以为必能射御之士喜，不能射御之士惧。我赏因而诱之矣，曰：‘凡我国之忠信之士，我将赏贵之，不忠信之士，我将罪贱之。’问于若国之士，孰喜孰惧？我以为必忠信之士喜，不忠不信之士惧。今惟毋以尚贤为政其国家百姓，使国为善者劝，为暴者沮，大以为政于天下，使天下之为善者劝，为暴者沮。然昔吾所以贵尧舜禹汤文武之道者，何故以哉？以其唯毋临众发政而治民，使天下之为善者可而劝也，为暴者可而沮也。然则此尚贤者也，与尧舜禹汤文武之道同矣。

Exaltation of the Virtuous III:
Mozi said: All the rulers in the world desire their states to be wealthy, their people to be many, and their government and jurisdiction to be orderly. But they do not understand to govern their states and people by exaltation of the virtuous. They have missed, indeed, the foundation of government. But can we not point this out to them by means of parallels? Now, supposing, in governing his state, a feudal lord should proclaim: "All those who can shoot (with an arrow) and drive (a chariot) well I shall reward and honour; all those who cannot I shall punish and disgrace." If, then, we should inquire among the people of the state as to who would rejoice and who would be afraid, I suppose naturally those who could shoot and drive would rejoice and those who could not would be afraid. I have followed this (line of argument) and led them supposedly to proclaim: "All the loyal and faithful I shall reward and honour; all the disloyal and unfaithful I shall punish and disgrace." If now we should inquire among the people of the state as to who would rejoice and who would be afraid, I suppose naturally the loyal and faithful would rejoice and the disloyal and unfaithful would be afraid. Therefore the state and the people are to be governed by exalting the virtuous, so that those in the state that do good will be encouraged and those that do evil will be obstructed. To govern the empire seems then to consist of encouraging the good and obstructing the evil. But why is it that I have esteemed the way of Yao, Shun, Yu, Tang, Wen, and Wu? Because they administered the government in such a way that those in the empire that did good would be encouraged and those that did evil would be obstructed. So, then, the principle of exaltation of the virtuous is identical with the way of Yao, Shun, Yu, Tang, Wen, and Wu.
2
尚贤下:
而今天下之士君子，居处言语皆尚贤，逮至其临众发政而治民，莫知尚贤而使能，我以此知天下之士君子，明于1小而不明于大也。何以知其然乎？今王公大人，有一牛羊之财不能杀，必索良宰；有一衣裳之财不能制，必索良工。当王公大人之于此也，虽有骨肉之亲，无故富贵、面目美好者，实知其不能也，不使之也，是何故？恐其败财也。当王公大人之于此也，则不失尚贤而使能。王公大人有一罢马不能治，必索良医；有一危弓不能张，必索良工。当王公大人之于此也，虽有骨肉之亲，无故富贵、面目美好者，实知其不能也，必不使。是何故？恐其败财也。当王公大人之于此也，则不失尚贤而使能。逮至其国家则不然，王公大人骨肉之亲，无故富贵、面目美好者，则举之，则王公大人之亲其国家也，不若亲其一危弓、罢马、衣裳、牛羊之财与。我以此知天下之士君子皆明于小，而不明于大也。此譬犹喑者而使为行人，聋者而使为乐师。

Exaltation of the Virtuous III:
The gentlemen of to-day all exalt the virtuous in their private speech and conduct. But when it comes to the administration of the government for the public, they fail to exalt the virtuous and employ the capable. Then I know the gentlemen understand only trifles and not things of significance. How do I know it is so? Suppose the ruler had a cow or a sheep which he could not have killed, he would surely look for a skilful butcher. Or if he wanted a garment which he could not have made, he would surely look for a skilful tailor. For these, the ruler would not employ his relatives, the rich without merit, and the good-looking, because he knew clearly they were incapable. He was afraid they would spoil the things to be attended to. So, in these, the rulers do not fail to exalt the virtuous and employ the capable. Again, if the ruler had a sick horse that he could not have cured, he would surely look for an experienced veterinary doctor. Or if he had a tight bow which he could not draw, he would surely look for a skilful workman. For these, the ruler would not employ his relatives, the rich without merit, and the good-looking, because he knew clearly they were incapable. He was afraid they would spoil the things to be attended to. So, in these matters the rulers do not fall to exalt the virtuous and employ the capable. But when it comes to the affairs of the state all is different. The relations of the rulers, the rich without merit, and the good-looking are all promoted. Then does it not seem that the rulers love their states not even as much as they love a tight bow, a sick horse, a garment, or a cow or a sheep? Therefore I know the gentlemen of the world understand only trifles and not things of significance. This is like trying to make messengers of the dumb and musical directors of the deaf.
1. 于 : Lost in transcription. 孙诒让《墨子闲诂》
3
尚贤下:
是故古之圣王之治天下也，其所富，其所贵，未必王公大人骨肉之亲、无故富贵、面目美好者也。是故昔者舜耕于历山，陶于河濒，渔于雷泽，灰于常阳。尧得之服泽之阳，立为天子，使接天下之政，而治天下之民。昔伊尹为莘氏女师仆，使为庖人，汤得而举之，立为三公，使接天下之政，治天下之民。昔者傅说居北海之洲，圜土之上，衣褐带索，庸筑于傅岩之城，武丁得而举之，立为三公，使之接天下之政，而治天下之民。是故昔者尧之举舜也，汤之举伊尹也，武丁之举傅说也，岂以为骨肉之亲、无故富贵、面目美好者哉？惟法其言，用其谋，行其道，上可而利天，中可而利鬼，下可而利人，是故推而上之。

Exaltation of the Virtuous III:
To the contrary, in governing the empire the sage-kings of old enriched and honoured those who were not necessarily their relatives, the rich without merit, or the good-looking. At one time Shun cultivated land at Mt. Li, made pottery by the River, engaged in fishing in Lake Lei, and went peddling in Changyang. Yao discovered him at Fuze, made him emperor, and handed him the government of the empire and the rule over the people. Yi Yin once took part in the bridal party of the daughter of the Prince of Xin, and then was employed as a cook. Tang discovered him and exalted him to be High Duke, handing him the government of the empire and the rule over the people. Once Fu Yue lived in the District of Beihai and built the prison walls. His clothing was of coarse cloth and tied with ropes. Wu Ding discovered him and exalted him to be High Duke, handing him the government of the empire and the rule over the people. Now, when Yao exalted Shun, Tang exalted Yi Yin, and Wu Ding exalted Fu Yue was it because they were their relatives, the rich without merit, or the good-looking? It was only because that by adopting their views, carrying out their plans, and following their ways, Heaven on high would be blessed, the spirits in the middle would be blessed, and the people below would be blessed. Therefore they were promoted and exalted.
4
尚贤下:
古者圣王既审尚贤欲以为政，故书之竹帛，琢之盘盂，传以遗后世子孙。于先王之书吕刑之书然，王曰：‘于！来！有国有士，告女讼刑，在今而安百姓，女何择言人，何敬不刑，何度不及。’能择人而敬为刑，尧、舜、禹、汤、文、武之道可及也。是何也？则以尚贤及之，于先王之书竖年之言然，曰：‘晞夫圣、武、知人，以屏辅而身。’此言先王之治天下也，必选择贤者以为其群属辅佐。曰今也天下之士君子，皆欲富贵而恶贫贱。曰然。女何为而得富贵而辟贫贱？莫若为贤。为贤之道将柰何？曰有力者疾以助人，有财者勉以分人，有道者劝以教人。若此则饥者得食，寒者得衣，乱者得治。若饥则得食，寒则得衣，乱则得治，此安生生。

Exaltation of the Virtuous III:
Having understood the principle of exalting the virtuous in government, the ancient sage-kings inscribed it on bamboos and silk and engraved it on the dishes and vases, to hand it down to their descendants. Thus we find in the "Penal Code of Lu", a book of an ancient king, the following: "The king said: 'Ho! come, ye rulers of states and territories, I will tell you how to make punishments a blessing. Now it is yours to give repose to the people: - what should you be most concerned about the choosing of? Should it not be proper men? What should you deal with the most reverently? Should it not be punishments? What should you calculate the most? Should it not be to whom they should reach?'" (This is to say) with insight in choosing men and considerateness in meting punishments, you can catch up with the ways of Yao, Shun, Yu, Tang, Wen, and Wu. How? By exaltation of the virtuous. Again in the book "Shu Nian", another book of an ancient king, we find: "He looked for wise men to protect and aid you." This is to say, when the ancient kings reigned over the empire they invariably selected the virtuous and made them officials and aids. The gentlemen in the world like riches and honour, and dislike poverty and humility. Now how can you obtain the former and avoid the latter? There is no better way than to practise virtue. What then is the way to practise virtue ? Let him who has strength be alert to help others, let him who has wealth endeavour to share it with others, let him who possesses the Dao (the way of nature and life) teach others persuasively. With this, the hungry will be fed, the cold will be clothed, the disturbed will have order. When the hungry are fed, the cold are clothed, and the disturbed have order - this is procuring abundant life.
5
尚贤下:
今王公大人其所富，其所贵，皆王公大人骨肉之亲，无故富贵、面目美好者也。今王公大人骨肉之亲，无故富贵、面目美好者，焉故必知哉！若不知，使治其国家，则其国家之乱可得而知也。今天下之士君子皆欲富贵而恶贫贱。然女何为而得富贵，而辟贫贱哉？曰莫若为王公大人骨肉之亲，无 故富贵、面目美好者1。王公大人骨肉之亲，无故富贵、面目美好者，此非可学能者也。使不知辩，德行之厚若禹、汤、文、武不加得也，王公大人骨肉之亲，躄、喑、聋，暴为桀、纣，不加失也。是故以赏不当贤，罚不当暴，其所赏者已无故矣，其所罚者亦无罪。是以使百姓皆攸心解体，沮以为善，垂其股肱之力而不相劳来也；腐臭馀财，而不相分资也，隐慝良道，而不相教诲也。若此，则饥者不 得食，寒者不得衣，乱者不得治2 推而上之以3。

Exaltation of the Virtuous III:
But those whom the rulers now are enriching and honouring are all their relatives, the rich without merit, and the good-looking. What can there be that guarantees these to be wise? When the unwise are charged with the government of the country, disorder in the country can be predicted. Now the gentlemen of the world like riches and honour, and dislike poverty and humility. But how can you obtain the former and avoid the latter? There seems to be no other way than to be the rulers' relatives, the rich without merit, and the good-looking. Evidently one cannot become these by learning. So, when the art of judging is not understood, although some virtuous people may even compare with Yu, Tang, Wen, and Wu, there will be no commendation. And, although a relative of the ruler may be lame and dumb, deaf and blind, and evil like Jie and Zhou, there will be no condemnation. Therefore reward does not fall on the virtuous or punishment on the evil. As those rewarded are without merit, those punished are naturally without guilt. And so, people all became disintegrated in heart and dissipated in body, and despairing in doing good. With all their strength unused, they would not help one another ; with all unused supplies rotting and fermenting, they would not share with one another; hiding the excellent Dao they would not show it to others. As a result of this, the hungry are not fed, the cold are not clothed, and the disturbed are not given order.
1. 故富贵、面目美好者 : Lost in transcription. 孙诒让《墨子闲诂》2. 得食，寒者不得衣，乱者不得治 : Lost in transcription. 孙诒让《墨子闲诂》3. 推而上之以 : Deleted. 孙诒让《墨子闲诂》
6
尚贤下:
是故昔者尧有舜，舜有禹，禹有皋陶，汤有小臣，武王有闳夭、泰颠、南宫括、散宜生， 而天下和，庶民阜，是以近者安之，远者归之。日月之所照，舟车之所及，雨露之所渐，粒食之所养，1得此不劝誉。且今天下之王公大人士君子，中实将欲为仁义，求为士，上欲中圣王之道，下欲中国家百姓之利， 而天下和，庶民阜，是以近者安之，远者归之。日月之所照，舟车之所及，雨露之所渐，粒食之所养，2故尚贤之为说，而不可不察此者也。尚贤者，天鬼百姓之利，而政事之本也。”

Exaltation of the Virtuous III:
In the days of old, Yao had Shun, Shun had Yu, Yu had Gao Dao, Tang had Yi Yin, King Wu had Hong Yao, Tai Dian, Nangong Kuo and San Yisheng -- therefore the world was harmonious and people were prosperous. And those near felt contented and those distant were attracted. Wherever the sun and the moon shone, boats and vehicles could reach, rain and dew visited, and life depended on grains; few were not converted (to good) by this. Hence if the rulers in the world now desire to do magnanimity and righteousness and be superior men, and desire to strike the way of the sage-kings on the one hand and work for the benefit of the country and the people on the other; then it is indispensable that the principle of Exaltation of the Virtuous be understood. Now, exaltation of the virtuous is indeed the blessing of Heaven, the spirits, and the people, as well as the foundation of government.
1. 而天下和，庶民阜，是以近者安之，远者归之。日月之所照，舟车之所及，雨露之所渐，粒食之所养， : Moved here from entry 6. 孙诒让《墨子闲诂》2. 而天下和，庶民阜，是以近者安之，远者归之。日月之所照，舟车之所及，雨露之所渐，粒食之所养， : Moved to entry 6. 孙诒让《墨子闲诂》
　卷三 - Book 3
《尚同上 - Identification with the Superior I》



1
尚同上:
子墨子言曰：“古者民始生，未有刑政之时，盖其语‘人异义’。是以一人则一义，二人则二义，十人则十义，其人兹众，其所谓义者亦兹众。是以人是其义，以非人之义，故文相非也。是以内者父子兄弟作怨恶，离散不能相和合。天下之百姓，皆以水火毒药相亏害，至有馀力不能以相劳，腐臭馀财不以相分，隐匿良道不以相教，天下之乱，若禽兽然。

Identification with the Superior I:
Mozi said: In the beginning of human life, when there was yet no law and government, the custom was "everybody according to his own idea." Accordingly each man had his own idea, two men had two different ideas and ten men had ten different ideas -- the more people the more different notions. And everybody approved of his own view and disapproved the views of others, and so arose mutual disapproval among men. As a result, father and son and elder and younger brothers became enemies and were estranged from each other, since they were unable to reach any agreement. Everybody worked for the disadvantage of the others with water, fire, and poison. Surplus energy was not spent for mutual aid; surplus goods were allowed to rot without sharing; excellent teachings (Dao) were kept secret and not revealed. The disorder in the (human) world could be compared to that among birds and beasts.
2
尚同上:
夫明宓天下之所以乱者，生于无政长。是故选天下之贤可者，立以为天子。天子立，以其力为未足，又选择天下之贤可者，置立之以为三公。天子三公既以立，以天下为博大，远国异土之民，是非利害之辩，不可一二而明知，故画分万国，立诸侯国君，诸侯国君既已立，以其力为未足，又选择其国之贤可者，置立之以为正长。

Identification with the Superior I:
Yet all this disorder was due to the want of a ruler. Therefore (Heaven) chose the virtuous in the world and crowned him emperor. Feeling the insufficiency of his capacity, the emperor chose the virtuous in the world and installed them as the three ministers. Seeing the vastness of the empire and the difficulty of attending to matters of right and wrong and profit and harm among peoples of far countries, the three ministers divided the empire into feudal states and assigned them to feudal lords. Feeling the insufficiency of their capacity, the feudal lords, in turn, chose the virtuous of their states and appointed them as their officials.
3
尚同上:
正长既已具，天子发政于天下之百姓，言曰：‘闻善而不善，皆以告其上。上之所是，必皆是之，所非必皆非之，上有过则规谏之，下有善则傍荐之。上同而不下比者，此上之所赏，而下之所誉也。意若闻善而不善，不以告其上，上之所是，弗能是，上之所非，弗能非，上有过弗规谏，下有善弗傍荐，下比不能上同者，此上之所罚，而百姓所毁也。’上以此为赏罚，甚明察以审信。

Identification with the Superior I:
When the rulers were all installed, the emperor issued a mandate to all the people, saying: "Upon hearing good or evil one shall report it to a superior. What the superior thinks to be right all shall think to be right; what the superior thinks to be wrong all shall think to be wrong. When the superior is at fault there shall be good counsel, when the subordinates show virtue there shall be popular recommendation. To identify one's self with the superior and not to unite one's self with the subordinates - this is what deserves encouragement from above and praise from below." On the other hand, if upon hearing good or evil one should not report to a superior; if what the superior thought to be right one should not think to be right; if what the superior thought to be wrong one should not think to be wrong; if when the superior was at fault there should be no good counsel if when the subordinates showed virtue there should be no popular recommendation; if there should be common cause with subordinates and no identification with the superior - this is what deserves punishment from above and condemnation from below." The superior made this the basis of reward and punishment. He was clear-sighted and won his people's confidence.
4
尚同上:
是故里长者，里之仁人也。里长发政里之百姓，言曰：‘闻善而不善，必以告其乡长。乡长之所是，必皆是之，乡长之所非，必皆非之。去若不善言，学乡长之善言；去若不善行，学乡长之善行，则乡何说以乱哉？’察乡之所治者何也？乡长唯能壹同乡之义，是以乡治也。

Identification with the Superior I:
Now the head of the village was the most high-minded and tender-hearted man of the village. He notified the people of the village, saying: "Upon hearing good or evil you shall report it to the head of the district. What the head of the district thinks to be right, all shall think to be right. What he thinks to be wrong, all shall think to be wrong. Put away from your speech that which is not good and learn his good speech. Remove from your conduct that which is not good and learn his good conduct. How then can there be disorder in the district?" Now, how was order brought about in the district? There was order in the district because the head could unify the standards of the district.
5
尚同上:
乡长者，乡之仁人也。乡长发政乡之百姓，言曰：‘闻善而不善者，必以告国君。国君之所是，必皆是之，国君之所非，必皆非之。去若不善言，学国君之善言，去若不善行，学国君之善行，则国何说以乱哉。’察国之所以治者何也？国君唯能壹同国之义，是以国治也。

Identification with the Superior I:
The head of the district was the most high-minded and tender-hearted man of the district. He notified the people of the district, saying "Upon hearing good or evil you shall report it to the lord. What the lord thinks to be right all shall think to be right, what he thinks to be wrong all shall think to be wrong. Remove from your speech that which is not good and learn his good speech. Take away from your conduct that which is not good and learn his good conduct. How then can there be disorder in the state?" Now, how was order brought about in the feudal state? There was order in the state because the feudal lord could unify the standards in the state.
6
尚同上:
国君者，国之仁人也。国君发政国之百姓，言曰：‘闻善而不善。必以告天子。天子之所是，皆是之，天子之所非，皆非之。去若不善言，学天子之善言；去若不善行，学天子之善行，则天下何说以乱哉。’察天下之所以治者何也？天子唯能壹同天下之义，是以天下 以1治也。

Identification with the Superior I:
The lord of the state was the most high-minded and tender-hearted man of the state. He notified the people of the state, saying: "Upon hearing good or evil you shall report it to the emperor. What the emperor thinks to be right all shall think to be right; what the emperor thinks to be wrong all shall think to be wrong. Take away from your speech that which is not good and learn his good speech. Remove from your conduct that which is not good and learn his good conduct. How then can there be disorder in the empire?" Now, how is order brought about in the empire? There was order in the empire because the emperor could unify the standards in the empire.
1. 以 : Deleted.
7
尚同上:
天下之百姓皆上同于天子，而不上同于天，则灾犹未去也。今若天飘风苦雨，溱溱而至者，此天之所以罚百姓之不上同于天者也。”

Identification with the Superior I:
If, however, the people all identify themselves with the Son of Heaven but not with Heaven itself, then the jungle is still unremoved. Now, the frequent visitations of hurricanes and torrents are just the punishments from Heaven upon the people for their not identifying their standards with the Will of Heaven.
8
尚同上:
是故子墨子言曰：“古者圣王为五刑，请以治其民。譬若丝缕之有纪，罔罟之有纲，所连收天下之百姓不尚同其上者也。”

Identification with the Superior I:
Therefore, Mozi said: The sage-kings of old devised the five punishments to rule the people in order to be able to lay hands on those who did not identify themselves with their superiors - a device of the same nature as threads are tied into skeins and a net is controlled by a main rope.

《尚同中 - Identification with the Superior II》



1
尚同中:
子墨子曰：“方今之时，复古之民始生，未有正长之时，盖其语曰‘天下之人异义’。是以一人一义，十人十义，百人百义，其人数兹众，其所谓义者亦兹众。是以人是其义，而非人之义，故相交非也。内之父子兄弟作怨雠，皆有离散之心，不能相和合。至乎舍馀力不以相劳，隐匿良道不以相教，腐臭馀财不以相分，天下之乱也，至如禽兽然，无君臣上下长幼之节，父子兄弟之礼，是以天下乱焉。

Identification with the Superior II:
Mozi said: As we look back to the time when there was yet no ruler, it seems the custom was "everybody in the world according to his own standard." Accordingly each man had his own standard, ten men had ten different standards, a hundred men had a hundred different standards - the more people the more standards. And everybody approved of his own view and disapproved those of others, and so arose mutual disapproval. Even father and son and brothers became enemies, since they were unable to reach any agreement. Surplus energy was not employed for mutual help; excellent teachings (Dao) were kept secret; surplus goods were allowed to rot without sharing. The disorder in the (human) world could be compared with that among birds and beasts. The lack of regulations governing the relationships between ruler and subject, between superior and subordinate, and between elder and younger; and the absence of rules governing the relationships between father and son and between older and younger brothers, resulted in disorder in the world.
2
尚同中:
明乎民之无正长以一同天下之义，而天下乱也。是故选择天下贤良圣知辩慧之人，立以为天子，使从事乎一同天下之义。天子既以立矣，以为唯其耳目之请，不能独一同天下之义，是故选择天下赞阅贤良圣知辩慧之人，置以为三公，与从事乎一同天下之义。天子三公既已立矣，以为天下博大，山林远土之民，不可得而一也，是故靡分天下，设以为万诸侯国君，使从事乎一同其国之义。国君既已立矣，又以为唯其耳目之请，不能一同其国之义，是故择其国之贤者，置以为左右将军大夫，以远至乎乡里之长与从事乎一同其国之义。

Identification with the Superior II:
Knowing the cause of the confusion to be in the absence of a ruler who could unify the standards in the world, (Heaven) chose the virtuous, sagacious, and wise in the world and crowned him emperor, charging him with the duty of unifying the wills in the empire. Having been crowned, the emperor, realizing the impossibility of unifying the world just by his own senses of hearing and sight, chose the understanding, virtuous, sagacious, and wise of the world and installed them as the three ministers, sharing with them the duty of unifying the standards in the empire. The emperor and the three ministers being in office, they felt the vastness of the empire and the difficulty of unifying all the peoples in mountains and woods and those far distant. Therefore they systematically divided up the empire, and appointed numerous feudal lords, charging these with the duty of unifying the standards in each state. The feudal lords in turn felt the difficulty of unifying the standards in their states just by their own senses of hearing and sight. Therefore they chose the virtuous of the state to be their ministers and secretaries and all the way down to the heads of districts and villages, sharing with them the duty of unifying the standards in the state.
3
尚同中:
天子诸侯之君，民之正长，既已定矣，天子为发政施教曰：‘凡闻见善者，必以告其上，闻见不善者，亦必以告其上。上之所是，必亦是之，上之所非，必亦非之，已有善傍荐之，上有过规谏之。尚同义其上，而毋有下比之心，上得则赏之，万民闻则誉之。意若闻见善，不以告其上，闻见不善，亦不以告其上，上之所是不能是，上之所非不能非，己有善不能傍荐之，上有过不能规谏之，下比而非其上者，上得则诛罚之，万民闻则非毁之’。故古者圣王之为刑政赏誉也，甚明察以审信。

Identification with the Superior II:
When the lords of the country and the heads of the people had been appointed, the emperor issued mandates, instructing the people: "Discovering good you must report it to your superior, discovering evil you must report it to your superior. What the superior thinks to be right all shall think to be right; what the superior thinks to be wrong all shall think to be wrong. When there is virtue among the people there shall be popular recommendation; when the superior is at fault there shall be good counsel. You shall identify yourself with the superior and not associate with your subordinates. So doing, one deserves encouragement from his superiors and praise from the people. "On the other hand, if upon discovering good you should not report it and upon discovering evil you should not report it; if you should not think to be right what the superior thinks to be right, and wrong what the superior thinks to be wrong; if there should be no recommendation when there is virtue among the people and no good counsel when the superior is at fault; and if you should unite with the subordinates but differ from the superior - you deserve heavy punishment from your superiors and condemnation from the people." Therefore the sage-kings of old were very judicious and faithful in their punishments and rewards.
4
尚同中:
是以举天下之人，皆欲得上之赏誉，而畏上之毁罚。是故里长顺天子政，而一同其里之义。里长既同其里之义，率其里之万民，以尚同乎乡长，曰：‘凡里之万民，皆尚同乎乡长，而不敢下比。乡长之所是，必亦是之，乡长之所非，必亦非之。去而不善言，学乡长之善言；去而不善行，学乡长之善行。乡长固乡之贤者也，举乡人以法乡长，夫乡何说而不治哉？’察乡长之所以治乡者何故之以也？曰唯以其能一同其乡之义，是以乡治。

Identification with the Superior II:
And so all the people aspired to the rewards and commendation from the superior and dreaded his condemnation and punishment. Thereupon, in accord with the policy of the emperor, the village head proceeded to unify the purposes in the village. Having accomplished this, he led the people of the village to identify themselves with the head of the district, saying: "All you people of the village are to identify yourselves with the head of the district, and are not to unite with the subordinates. What the head of the district thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the head of the district is naturally the (most) virtuous of the district. If all the people in the district follow the example of their head, how then can the district be disorderly?" Now, how is it that the head of the district was so successfuI in governing the district? It was just because he could unify the purposes of the whole district that the district was so orderly.
5
尚同中:
乡长治1其乡，而乡既已治矣，有率其乡万民，以尚同乎国君，曰：‘凡乡之万民，皆上同乎国君，而不敢下比。国君之所是，必亦是之，国君之所非，必亦非之。去而不善言，学国君之善言；去而不善行，学国君之善行。国君固国之贤者也，举国人以法国君，夫国何说而不治哉？’察国君之所以治国，而国治者，何故之以也？曰唯以其能一同其国之义，是以国治。

Identification with the Superior II:
Having accomplished this he in turn led the people of his district to identify themselves with the feudal lord, saying: "All you people of the district shall identify yourselves with the lord of the state, and shall not unite with the subordinates. What the lord thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the lord of the state is naturally the (most) virtuous of the state. If all the people in the state follow the example of their lord, how then can the state be in disorder?" Now, why was the feudal lord so successful in governing the state? It was just because he could unify the purposes in the state that the state is orderly.
1. 乡长治 : Lost in transcription. 孙诒让《墨子闲诂》
6
尚同中:
国君治其国，而 国1既已治矣，有率其国之万民，以尚同乎天子，曰：‘凡国之万民上同乎天子，而不敢下比。天子之所是，必亦是之，天子之所非，必亦非之。去而不善言，学天子之善言；去而不善行，学天子之善行。天子者，固天下之仁人也，举天下之万民以法天子，夫天下何说而不治哉？’察天子之所以治天下者，何故之以也？曰唯以其能一同天下之义，是以天下治。

Identification with the Superior II:
Having accomplished this he in turn led the people of his state to identify themselves with the emperor, saying: "All you people of the state shall identify yourselves with the emperor and shall not unite with the subordinates. What the emperor thinks to be right all shall think to be right; what he thinks to be wrong all shall think to be wrong. Put away your evil speech and learn his good speech; put away your evil conduct and learn his good conduct. For the emperor is naturally the (most) high-minded and tender-hearted man of the empire. If all the people of the empire follow his example, how then can the state be disorderly?" Now, why was the emperor so successful in governing the empire? It was just because he could unify the purposes in the empire that the empire is orderly.
1. 国 : Lost in transcription.
7
尚同中:
夫既尚同乎天子，而未上同乎天者，则天灾将犹未止也。故当若天降寒热不节，雪霜雨露不时，五谷不孰，六畜不遂，疾灾戾疫、飘风苦雨，荐臻而至者，此天之降罚也，将以罚下人之不尚同乎天者也。故古者圣王，明天鬼之所欲，而避天鬼之所憎，以求兴天下之利，除天下之害。是以率天下之万民，齐戒沐浴，洁为酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲洁，牺牲不敢不腯肥，圭璧币帛不敢不中度量，春秋祭祀不敢失时几，听狱不敢不中，分财不敢不均，居处不敢怠慢。曰其为正长若此，是故 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固，1 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则2出诛胜者，何故之以也？曰唯以尚同为政者也。故古者圣王之为政若此。”

Identification with the Superior II:
But to carry the process of identification with the superior up to the Son of Heaven and not further up to Heaven itself -- then the jungle from Heaven is yet unremoved. Thereupon Heaven would send down cold and heat without moderation, and snow, frost, rain, and dew untimely. As a result, the five grains could not ripen and the six animals could not mature; and there would be disease, epidemics, and pestilence. Now the repeated visitations of hurricanes and torrents are just punishments from Heaven - punishments to the people below for not identifying themselves with it. Therefore the sage-kings of old appreciated what Heaven and the spirits desire and avoided what they abominate, in order to increase benefits and to avoid calamities in the world. With purification and baths and clean wine and cakes they led the people to make sacrifice and libation to Heaven and the spirits. In such services to the spirits they dared not use wine and cakes that were unclean, sacrificial animals that were not fat, or jade and silk that did not satisfy the standard requirements. The proper time for the spring and autumn sacrifices they dared not miss. Judging lawsuits, they dared not be unjust. Distributing properties, they dared not be unfair. Even when at leisure they dared not be disrespectful. When the sage-kings made such (good) rulers, Heaven and the spirits commended their leadership from above, and the people cherished it from below. To work under the hearty approval of Heaven and the spirits is to obtain their blessings. To work under the appreciation of the people is to obtain their confidence. Administering the government like this, consequently they would succeed in planning, accomplish their ends in executing, be strong in defence and victorious in attack. And the reason for all this lies in their employing the principle of Identification with the Superior in government. And this is how the sage-kings of old administered their government.
1. 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固， : Moved here from entry 8. 孙诒让《墨子闲诂》2. 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则 : Moved here from entry 8. 孙诒让《墨子闲诂》
8
尚同中:
今天下之人曰：“方今之时， 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固，1 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则2天下之正长犹未废乎天下也，而天下之所以乱者，何故之以也？”子墨子曰：“方今之时之以正长，则本与古者异矣，譬之若有苗之以五刑然。昔者圣王制为五刑，以治天下，逮至有苗之制五刑，以乱天下。则此岂刑不善哉？用刑则不善也。是以先王之书吕刑之道曰：‘苗民否用练折则刑，唯作五杀之刑，曰法。’则此言善用刑者以治民，不善用刑者以为五杀，则此岂刑不善哉？用刑则不善。故遂以为五杀。是以先王之书术令之道曰：‘唯口出好兴戎。’则此言善用口者出好，不善用口者以为谗贼寇戎。则此岂口不善哉？用口则不善也，故遂以为谗贼寇戎。

Identification with the Superior II:
People might then ask: At the present time rulers are not absent from the empire, why then is there disorder in the empire? Mozi said: The political leaders of the present day are quite different from those of old. The case is parallel to that of the Five Punishments with the Prince of Miao. In ancient times, the sage-kings made the code of the Five Punishments and put the empire in order. But when the Prince of Miao established the Five Punishments they unsettled his empire. Can it be that the Punishments are at fault? Really the fault lies in their application. The "Penal Code of Lu" among the books of the ancient kings, says: "Among the people of Miao punishments were applied without employing instruction and admonition. They made a code of five tortures and called it law." This is to say, those who know how to apply punishments can govern the people with them. And those who do not know, make five tortures out of them. Can it be that the punishments are at fault? Only, when their application is not to the point do they become five tortures. And, also, "Shu Ling", among the books of the ancient kings, says: "The same mouth can produce friendship or produce war." This is to say that he who can use the mouth well will produce friendship, and he who cannot will stir up the enemies and the besieging barbarians. Can it be that the mouth is at fault? The fault really lies in its use which stirs up the enemies and the besieging barbarians.
1. 天鬼之福可得也。万民之所便利而能强从事焉，则万民之亲可得也。其为政若此，是以谋事，举事成，入守固， : Moved to entry 7. 孙诒让《墨子闲诂》2. 上者天鬼有厚乎其为政长也，下者万民有便利乎其为政长也。天鬼之所深厚而强从事焉，则 : Moved to entry 7. 孙诒让《墨子闲诂》
9
尚同中:
故古者之置正长也，将以治民也，譬之若丝缕之有纪，而罔罟之有纲也，将以运役天下淫暴，而一同其义也。是以先王之书，《相年》之道曰：“夫建国设都，乃作后王君公，否用泰也，轻大夫师长，否用佚也，维辩使治天均。”则此语古者上帝鬼神之建设国都，立正长也，非高其爵，厚其禄，富贵佚而错之也，将以为万民兴利除害，富贵贫寡，安危治乱也。故古者圣王之为若此。

Identification with the Superior II:
Hence the installing of the ruler in the ancient days was intended to govern the people. Just as there is one thread to hold together the others in a skein and a main rope to a fishing net, so the ruler is to hold together all the evil and wicked in the empire and bring their purposes into harmony (with their superiors). Thus "Xiang Nian", among the books of the ancient kings, says: "Now the empire is established and the capital is located: (Heaven) installed the emperor, kings, and lords not in order to make them proud, and (Heaven) appointed the ministers and the officials not in order to make them idle - it was to apportion duties among them and charge them with the maintenance of the Heavenly justice." This is to say that when God and the spirits in the past established the capital and installed the rulers, it was not to make their ranks high, and their emoluments substantial, and to give them wealth and honour, and let them live in comfort and free of care. It was really to procure benefits and eliminate adversities for the people, and to enrich the poor and increase the few, and to bring safety where there is danger and to restore order where there is confusion - it was for this that the political leaders were appointed. And so the ancient sage-kings administered their government accordingly.
10
尚同中:
今王公大人之为刑政则反此。政以为便譬，宗于父兄故旧，以为左右，置以为正长。民知上置正长之非正以治民也，是以皆比周隐匿，而莫肯尚同其上。是故上下不同义。若苟上下不同义，赏誉不足以劝善，而刑罚不足以沮暴。何以知其然也？

Identification with the Superior II:
The lords at the present, however, do just the reverse. Administration is carried on to court flattery. Fathers and brothers and other relatives and friends are placed at the right and left and appointed rulers of the people. Knowing that the superior appointed the rulers not for the welfare of the people, the people all kept aloof and would not identify themselves with the superior. Therefore purposes of the superior and the subordinates are not unified. This being so, rewards and commendations would not encourage the people to do good, and punishments and fines would not restrain them from doing evil. How do we know this would be so?
11
尚同中:
曰：上唯毋立而为政乎国家，为民正长，曰：“人可赏吾，将赏之。”若苟上下不同义，上之所赏，则众之所非，曰人众与处，于众得非。则是虽使得上之赏，未足以劝乎！上唯毋立而为政乎国家，为民正长，曰：“人可罚，吾将罚之。”若苟上下不同义，上之所罚，则众之所誉。曰人众与处，于众得誉，则是虽使得上之罚，未足以沮乎！若立而为政乎国家，为民正长，赏誉不足以劝善，而刑罚不可以沮暴，则是不与乡吾本言“民始生未有正长之时”同乎！若有正长与无正长之时同，则此非所以治民一众之道。

Identification with the Superior II:
In governing the country, the ruler proclaims "Whoever deserves reward I will reward." Suppose the purposes of the superior and the subordinates are different,whoever is rewarded by the superior would be condemned by the public. And in community life the condemnation of the public is supreme. Though there is reward from the superior, it will not be an encouragement. In governing the country, again, the ruler proclaims: "Whoever deserves punishment I will punish." Suppose the purposes of the superior and the subordinates are different, whoever is punished by the superior would be applauded by the public. And in community life the approval of the public is supreme. Though there is punishment from the superior, it will not be an obstruction. Now, in governing the country and ruling the people, if rewards cannot encourage the people to do good and punishments cannot restrain them from doing evil, is this not just the same as in the beginning of human life when there were no rulers? If it is the same with rulers or without them, it is not the way to govern the people and unify the multitude.
12
尚同中:
故古者圣王唯而 审1以尚同，以为正长，是 故2上下情请为通。上有隐事遗利，下得而利之；下有蓄怨积害，上得而除之。是以数千万里之外，有为善者，其室人未遍知，乡里未遍闻，天子得而赏之。数千万里之外，有为不善者，其室人未遍知，乡里未遍闻，天子得而罚之。是以举天下之人皆恐惧振动惕栗，不敢为淫暴，曰：“天子之视听也神。”先王之言曰：“非神也，夫唯能使人之耳目助己视听，使人之吻助己言谈，使人之心助己思虑，使人之股肱助己动作”。助之视听者众，则其所闻见者远矣；助之言谈者众，则其德音之所抚循者博矣；助之思虑者众，则其谈谋度速得矣；助之动作者众，即其举事速成矣。故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰唯能以尚同为政者也。

Identification with the Superior II:
As the ancient sage-kings could observe the principle of Identification with the Superior, when they became rulers the purposes of the superior and the subordinates became interchangeable. If the superior reserved for himself special facilities the subordinates could share them. If the people had any unrighted wrongs or accumulated injuries, the superior would remove them. Therefore, if there was a virtuous man thousands of li away, though his clansmen did not all know it (the fact) and people in the same district did not all know it, the emperor could reward him. And if there was an evil man thousands of li away, though his clansmen did not all know it (the fact) and people in the same village did not all know it, the emperor could punish him. Thereupon all the people in the world were astonished, and carefully avoided doing evil, saying: "The emperor is like a spirit in his hearing and sight." But the ancient kings said: "It was no spirit but only the ability to make use of others' ears and eyes to help one's own hearing and sight, to make use of others' lips to help one's own speech, to make use of others' minds to help one's own thought, to make use of others' limbs to help one's own actions." When there are many to help one's hearing and sight then of course one can hear and see far; when there are many to help one's speech then one's good counsel can comfort many; when there are many to help one's thought then one's plans can be shaped speedily; when there are many to help one's actions then one can accomplish one's undertaking quickly. So there was no other reason for the success and great fame of the ancient sages than that they could carry out the principle of Identification with the Superior in their administration.
1. 审 : Lost in transcription. 2. 故 : Lost in transcription.
13
尚同中:
是以先王之书《周颂》之道之曰：“载来见彼王，聿求厥章。”则此语古者国君诸侯之以春秋来朝聘天子之廷，受天子之严教，退而治国，政之所加，莫敢不宾。当此之时，本无有敢纷天子之教者。《诗》曰：“我马维骆，六辔沃若，载驰载驱，周爰咨度。”又曰：“我马维骐，六辔若丝载驰载驱，周爰咨谋。”即此语也。古者国君诸侯之闻见善与不善也，皆驰驱以告天子，是以赏当贤，罚当暴，不杀不辜，不失有罪，则此尚同之功也。”

Identification with the Superior II:
One of the "Eulogies of Zhou" among the works of the ancient kings says: "They came to see his Majesty. Daily they sought the code of propriety." This describes how in times of old, the feudal lords came to the emperor's court both spring and autumn to receive strict instructions from the emperor and ruled their states accordingly when they returned; and there was none among those who came under such an administration that dared not submit completely. And, at that time, none dared to confuse the instructions from the emperor. And thus runs an Ode: "My team is of white horses with black manes. The six reins look luxuriant. They trot and gallop. The considerations (of the emperor) are all-inclusive." Further: "My team is of dark grey horses. The six reins look like silk. They trot and gallop. The plans (of the emperor) are all-inclusive." This is to say that upon discovering either good or evil the ancient feudal lords always hurriedly drove to the emperor and reported it to him. Therefore rewards fell upon the virtuous and punishment upon the wicked. The innocent was not prosecuted and the guilty was not set free. And all this is the result of practising the principle of Identification with the Superior.
14
尚同中:
是故子墨子曰：“今天下之王公大人士君子，请将欲富其国家，众其人民，治其刑政，定其社稷，当若尚同之不可不察，此之本也。”

Identification with the Superior II:
Therefore, Mozi said: Now, if the rulers and the gentlemen of the world sincerely desire to enrich their country and multiply their people, and to put the government and jurisdiction in order and stabilize the state - if so, then they cannot afford to fail to understand the principle of Identification with the Superior, which is the foundation of government.

《尚同下 - Identification with the Superior III》



1
尚同下:
子墨子言曰：“知者之事，必计国家百姓所以治者而为之，必计国家百姓之所以乱者而辟之。然计国家百姓之所以治者何也？上之为政，得下之情则治，不得下之情则乱。何以知其然也？上之为政，得下之情，则是明于民之1善非也。若苟2明于民之善非也，则得善人而赏之，得暴人而罚之也。善人赏而暴人罚，则国必治。上之为政也，不得下之情，则是不明于民之善非也。若苟不明于民之善非，则是不得善人而赏之，不得暴人而罚之。善人不赏而暴人不罚，为政若此，国众必乱。故赏不得下之情，而不可不察者也。”

Identification with the Superior III:
Mozi said: The interest of the wise (ruler) lies in carrying out what makes for order among the people and avoiding what makes for confusion. But what is it that makes for order among the people? When the administration of the ruler answers to the desires of the people there will be order, otherwise there will be confusion. How do we know it is so? When the administration of the ruler answers to the desires of the subjects, it manifests an understanding of the approvals and disapprovals of the people. When there is such an understanding, the good will be discovered and rewarded and the bad will be discovered and punished, and the country will surely have order. When the administration of the ruler does not answer to the desires of the subjects, it shows a lack of understanding of the approvals and disapprovals of the subjects. When there is no such understanding then the good wiII not be discovered and rewarded and the bad will not be discovered and punished. With the good unrewarded and the evil unpunished, such a government will surely put the country into disorder. Therefore when rewards and punishments do not answer to the desires of the people, the matter has to be carefully looked into.
1. 于民之 : Previously mistranscribed as "民于". 2. 若苟 : Previously mistranscribed as "苟若". Corrected by 孙诒让《墨子闲诂》
2
尚同下:
然计得下之情将柰何可？故子墨子曰：“唯能以尚同一义为政，然后可矣。何以知尚同一义之可而为政于天下也？然胡不审稽古之治为政之说乎。古者，天之始生民，未有正长也，百姓为人。若苟百姓为人，是一人一义，十人十义，百人百义，千人千义，逮至人之众不可胜计也，则其所谓义者，亦不可胜计。此皆是其义，而非人之义，是以厚者有斗，而薄者有争。是故天下之欲同一天下之义也，是故选择贤者，立为天子。天子以其知力为未足独治天下，是以选择其次立为三公。三公又以其知力为未足独左右天子也，是以分国建诸侯。诸侯又以其知力为未足独治其四境之内也，是以选择其次立为卿之宰。卿之宰又以其知力为未足独左右其君也，是以选择其次立而为乡长家君。是故古者天子之立三公、诸侯、卿之宰、乡长家君，非特富贵游佚而择之也，将使助治乱刑政也。故古者建国设都，乃立后王君公，奉以卿士师长，此非欲用说也，唯辩而使助治天 助1明也。

Identification with the Superior III:
But how can the desires of the people (being so many and various) be met? Therefore Mozi said: It can be done only by adopting the principle of Identification with the Superior in government. How do we know the principle of Identification with the Superior can govern the empire? Why not then examine the administration and the theory of government of the ancient times? In the beginning there was no ruler and everybody was independent. Since every one was independent, there would be one purpose when there was one man, ten purposes when there were ten men, a hundred purposes when there were a hundred men, a thousand purposes when there were a thousand men and so on until the number of men became innumerable and the number of different purposes became innumerable with it. And all of them approved their own ideas and disapproved those of others. And there was strife among the strong and struggle among the weak. Thereupon Heaven wished to unify the standards in the world. The virtuous was selected and made emperor. Conscious of the insufficiency of his power alone to govern the empire, the emperor chose the next best (in virtue and wisdom) and honoured them to be the three ministers. Conscious of the insufficiency of their powers alone to assist the emperor, the three ministers in turn divided the empire into feudal states and assigned them to feudal lords. Conscious of the insufficiency of his power alone to govern all that were within his four borders, the feudal lord in turn selected his next best and commissioned them ministers and secretaries. Conscious of the insufficiency of their power alone to assist their feudal lord, the ministers and secretaries again selected their next best and appointed them district heads and clan patriarchs. Therefore, in appointing the three ministers, the feudal lords, the ministers and secretaries, and the district heads and clan patriarchs, the emperor was not selecting them for wealth and honour, leisure and ease. It was to employ them to help in administration and jurisdiction. Hence, when Heaven established the empire and located the capital and commissioned the sovereign, kings, lords, and dukes, and appointed secretaries, scholars, professors, and elders - it was not to give them ease, but only to divide up the task and let them help carry out the light of Heaven.
1. 助 : Deleted. 孙诒让《墨子闲诂》
3
尚同下:
今此何为人上而不能治其下，为人下而不能事其上，则是上下相贼也，何故以然？则义不同也。若苟义不同者有党，上以若人为善，将赏之，若人唯使得上之赏，而辟百姓之毁，是以为善者，必未可使劝，见有赏也。上以若人为暴，将罚之，若人唯使得上之罚，而怀百姓之誉，是以为暴者，必未可使沮，见有罚也。故计上之赏誉，不足以劝善，计其毁罚，不足以沮暴。此何故以然？ 则义不同也。1”

Identification with the Superior III:
Why are the superiors now unable to govern their subordinates, and the subordinates unwilling to serve their superiors? It is because of a mutual disregard. What is the reason for this? The reason is a difference in standards. Whenever standards differ there will be opposition. The ruler may think a man good and reward him. The man, though rewarded by the ruler, yet by the same act provokes the condemnation of the people. Therefore those who do good are not necessarily encouraged by rewards. The ruler may think a man evil and punish him. This man, though punished by the ruler, yet at the same time receives the approval of the people. Therefore those who do evil are not necessarily obstructed by punishments. Thus reward and honour from the ruler cannot encourage the good and his denunciation and punishment cannot prevent the evil. What is the reason for this? The reason is a difference in standards.
1. 则义不同也。 : Lost in transcription. 孙诒让《墨子闲诂》
4
尚同下:
然1则欲同一天下之义，将柰何可？故子墨子言曰：“然胡不赏使家君试用家君，发宪布令其家，曰：‘若见爱利家者，必以告，若见恶贼家者，亦必以告。若见爱利家以告，亦犹爱利家者也，上得且赏之，众闻则誉之，若见恶贼家不以告，亦犹恶贼家者也，上得且罚之，众闻则非之。’是以遍若家之人，皆欲得其长上之赏誉，辟其毁罚。是以善言之， 不善言之，2家君得善人而赏之，得暴人而罚之。善人之赏，而暴人之罚，则家必治矣。然计若家之所以治者何也？唯以尚同一义为政故也。

Identification with the Superior III:
But how can the standards in the world be unified? Mozi said: Why not let each member of the clan organize his purposes and identify them with those of the patriarch? And let the patriarch give laws and proclaim to the clan: "Whoever discovers a benefactor to the clan shall report it; whoever discovers a malefactor to the clan shall report it. Whoever reports the benefactor of the clan upon seeing one is equivalent to benefiting the clan himself. Knowing him the superior will reward him, hearing of him the group will praise him. Whoever fails to report a malefactor of the clan upon seeing one is equivalent to doing evil to the clan himself. Knowing him the superior will punish him, hearing of him the group will condemn him." Thereupon all the members of the clan wish to obtain reward and honor and avoid denunciation and punishment from their superior. Seeing the good they will report; seeing the evil they will report. And the patriarch can reward the good and punish the evil. With the good rewarded and the evil punished, the clan will surely have order. Now, why is it that the clan becomes orderly? Just because the administration is based on the principle of Identification with the Superior.
1. 然 : Lost in transcription. 孙诒让《墨子闲诂》2. 不善言之， : Lost in transcription. 孙诒让《墨子闲诂》
5
尚同下:
家既已治，国之道尽此已邪？则未也。国之为家数也甚多，此皆是其家，而非人之家，是以厚者有乱，而薄者有争，故又使家君总其家之 义1，以尚同于国君。国君亦为发宪布令于国之众，曰：‘若见爱利国者，必以告，若见恶贼国者，亦必以告。若见爱利国以告者，亦犹爱利国者也，上得且赏之，众闻则誉之，若见恶贼国不以告者，亦犹恶贼国者也，上得且罚之，众闻则非之。’是以遍若国之人，皆欲得其长上之赏誉，避其毁罚。是以民见善者言之，见不善者言之，国君得善人而赏之，得暴人而罚之。善人赏而暴人罚，则国必治矣。然计若国之所以治者何也？唯能以尚同一义为政故也。

Identification with the Superior III:
Now that the clan is in order, is that all there is of the way of governing the feudal state? By no means. The state is composed of many clans. They all like their own clan and dislike other clans. And there is strife among the strong and struggle among the weak. Therefore the clan patriarchs should again organize the purposes in the clan and identify them with those of the feudal lord. The feudal lord also should give laws and should proclaim to the state: "Whoever discovers a benefactor of the state shall report it; whoever discovers a malefactor of the state shall report it. Whoever reports a benefactor of the state upon seeing one is equivalent to benefiting the state himself. Knowing him the superior will reward him, hearing of him the people will praise him. Whoever fails to report a malefactor of the state upon seeing one is equivalent to doing evil to the state himself. Knowing him the superior will punish him, hearing of him the people will condemn him." Thereupon all people in the state wish to obtain reward and honour and avoid denunciation and punishment from their superior. Seeing the good they will report, seeing the evil they will report. And the feudal lord can reward the good and punish the evil. With the good rewarded and the evil punished, the feudal state will surely have order. Now, why is it that the state becomes orderly? Just because the administration is based on the principle of Identification with the Superior.
1. 义 : Lost in transcription. 孙诒让《墨子闲诂》
6
尚同下:
国既已治矣，天下之道尽此已邪？则未也。天下之为国数也甚多，此皆是其国，而非人之国，是以厚者有战，而薄者有争。故又使国君选其国之义，以尚同于天子。天子亦为发宪布令于天下之众，曰：‘若见爱利天下者，必以告，若见恶贼天下者，亦以告。若见爱利天下以告者，亦犹爱利天下者也，上得则赏之，众闻则誉之。若见恶贼天下不以告者，亦犹恶贼天下者也，上得且罚之，众闻则非之。’是以遍天下之人，皆欲得其长上之赏誉，避其毁罚，是以见善不善者告之。天子得善人而赏之，得暴人而罚之，善人赏而暴人罚 之1，天下必治矣。然计天下之所以治者何也？唯而以尚同一义为政故也。

Identification with the Superior III:
Now that the feudal state is in order, is that all there is to the way of governing the empire? By no means. The empire is composed of many states. They all like their own state and dislike other states. And there is strife among the strong and struggle among the weak. Therefore the feudal lord should again organize the purposes in the state and identify them with those of the emperor. The emperor also should give laws and should proclaim to the empire: "Whoever discovers a benefactor of the empire shall report it; whoever discovers a malefactor of the empire shall report it. Whoever reports a benefactor of the empire upon seeing one is equivalent to benefiting the state himself. Knowing him the superior will reward him, hearing of him the people will praise him. Whoever fails to report a malefactor upon seeing one is equivalent to doing evil to the empire himself. Knowing him the superior will punish him, hearing of him the people will condemn him." Thereupon all the people in the empire will wish to obtain reward and honour and avoid denunciation and punishment from their emperor. Seeing the good and the evil they will report. And the emperor can reward the good and punish the evil. With the good rewarded and the evil punished, the empire will surely have order. Now why is it that the empire becomes orderly? Just because the administration is based on the principle of Identification with the Superior.
1. 之 : Deleted.
7
尚同下:
天下既已治，天子又总天下之义，以尚同于天。故当尚同之为说也，尚用之天子，可以治天下矣；中用之诸侯，可而治其国矣；小用之家君，可用而治其家矣。是故大用之，治天下不窕，小用之，治一国一家而不横者，若道之谓也。”

Identification with the Superior III:
Now that the empire becomes orderly, the emperor will further organize the purposes in the empire and identify them with the Will of Heaven. Therefore Identification with the Superior as a principle can govern the empire when used by the emperor, it can govern the state when used by the feudal lord, and it can govern the clan when used by the clan patriarch. To be found not wanting when used on a large scale to govern the empire, and not useless when employed on a small scale to govern a clan - this is said of such a principle.
8
尚同下:
故曰治天下之国若治一家，使天下之民若使一夫。意独子墨子有此，而先王无此其有邪？则亦然也。圣王皆以尚同为政，故天下治。何以知其然也？于先王之书也大誓之言然，曰：“小人见奸巧乃闻，不言也，发罪钧。”此言见淫辟不以告者，其罪亦犹淫辟者也。

Identification with the Superior III:
Hence the proverb: "To govern the world-empire is the same as to rule a single family clan; to command all the people in the world is the same as to order a single individual." Does any one think that all this is just a fancy of Mozi, and that this teaching did not exist among the sage-kings of old? Really they were of the same opinion. All the sage-kings administered their government by the principle of Identification with the Superior, therefore the world became orderly. How do we know it is so? It is recorded in the "Grand Oath" among the books of the ancient kings: "If an unscrupulous man discovers a case of intrigue and deception and fails to make it known, he shall be punished equally." This is to say that whoever discovers any crime and does not report it will be taken as committing a crime of the same order.
9
尚同下:
故古之圣王治天下也，其所差论，以自左右羽翼者皆良，外为之人，助之视听者众。故与人谋事，先人得之；与人举事，先人成之；光1誉令闻，先人发之。唯信身而从事，故利若此。古者有语焉，曰：“一目 之2视也，不若二目之视也。一耳之听也，不若二耳之听也。一手之操也，不若二手 之3强也。”夫唯能信身而从事，故利若此。是故古之圣王之治天下也，千里之外有贤人焉，其乡里之人皆未之均闻见也，圣王得而赏之。千里之内有暴人焉，其乡里未之均 闻4见也，圣王得而罚之。故唯毋以圣王为聪耳明目与？岂能一视而通见千里之外哉！一听而通闻千里之外哉！圣王不往而视也，不就而听也。然而使天下之为寇乱盗贼者，周流天下无所重足者，何也？其以尚同为政善也。

Identification with the Superior III:
Therefore in governing the empire, the ancient sage-kings chose only the excellent for the outposts as well as for the offices near him. As there were many to help him see and bear, be succeeded before others in planning, and completed before others in executing, and his good name was spread before others. Just because he could trust his staff in the administration, the benefits were as we have stated. There is an ancient proverb saying: "The sight of one eye cannot compare with that of two the hearing of one ear cannot compare with that of two, the grasp of one hand cannot compare with that of two." Now, just because he could trust his staff in the administration the sage-king received such benefits.Therefore during the reign of the ancient sage-king over the empire, if there was a virtuous man more than a thousand li away he could reward him before the people in the same district and village all got to know it. And if there was a wicked man about a thousand li away he could punish him before the people in the same district and village all got to know it. Though it may be supposed that the sage-king was keen in hearing and sight, how could he see all that is beyond a thousand li at one look, how could he hear all that is beyond a thousand li at one hearing ? In fact the sage-king could see without going there and hear without being near. Yet what kept the thieves, robbers, bandits, and highwaymen moving all over the empire without being able to find refuge anywhere? There is the beauty of adopting the principle of Identification with the Superior in government.
1. 光 : Previously mistranscribed as "先之". Corrected by 孙诒让《墨子闲诂》2. 之 : Lost in transcription. 孙诒让《墨子闲诂》3. 之 : Lost in transcription. 孙诒让《墨子闲诂》4. 闻 : Lost in transcription.
10
尚同下:
是故子墨子曰：“凡使民尚同者，爱民不疾，民无可使，曰必疾爱而使之，致信而持之，富贵以道其前，明罚以率其后。为政若此，唯欲毋与我同，将不可得也。”

Identification with the Superior III:
Therefore Mozi said: Whoever orders his people to identify themselves with their superior must love them dearly. For the people will not obey orders except when they are ordered with love and held in confidence. Lead them with wealth and honour ahead, and push them with just punishments from behind. When government is carried on like this, even though I wanted to have some one not to identify himself with me, it would be impossible.
11
尚同下:
是以子墨子曰：“今天下王公大人士君子，中情将欲为仁义，求为 上1士，上欲中圣 王2之道，下欲中国家百姓之利，故当尚同之说，而不 可不3察尚同为政之本，而治要也。”

Identification with the Superior III:
Therefore Mozi said: If the kings, dukes, and important personages of the world now sincerely want to practise magnanimity and righteousness and be superior men, if they want to attain the way of the sage-kings on the one hand and contribute toward the benefit of the people on the other, they cannot leave the principle of Identification with the Superior unexamined and un-understood. Identification with the Superior is, indeed, the foundation of government and essence of orderliness.
1. 上 : Lost in transcription. 2. 王 : Lost in transcription. 3. 可不 : Lost in transcription. 孙诒让《墨子闲诂》
　卷四 - Book 4
1
兼爱上:
圣人以治天下为事者也，必知乱之所自起，焉能治之，不知乱之所自起，则不能治。譬之如医之攻人之疾者然，必知疾之所自起，焉能攻之；不知疾之所自起，则弗能攻。治乱者何独不然，必知乱之所自起，焉能治之；不知乱之所自起，则弗能治。圣人以治天下为事者也，不可不察乱之所自起。

Universal Love I:
The wise man who has charge of governing the empire should know the cause of disorder before he can put it in order. Unless he knows its cause, he cannot regulate it. It is similar to the problem of a physician who is attending a patient. He has to know the cause of the ailment before he can cure it. Unless he knows its cause he cannot cure it. How is the situation different for him who is to regulate disorder? He too has to know the cause of the disorder before he can regulate it. Unless he knows its cause he cannot regulate it. The wise man who has charge of governing the empire must, then, investigate the cause of disorder.
2
兼爱上:
当察乱何自起？起不相爱。臣子之不孝君父，所谓乱也。子自爱不爱父，故亏父而自利；弟自爱不爱兄，故亏兄而自利；臣自爱不爱君，故亏君而自利，此所谓乱也。虽父之不慈子，兄之不慈弟，君之不慈臣，此亦天下之所谓乱也。父自爱也不爱子，故亏子而自利；兄自爱也不爱弟，故亏弟而自利；君自爱也不爱臣，故亏臣而自利。是何也？皆起不相爱。

Universal Love I:
Suppose we try to locate the cause of disorder, we shall find it lies in the want of mutual love. What is called disorder is just the lack of filial piety on the part of the minister and the son towards the emperor and the father; As he loves himself and not his father the son benefits himself to the disadvantage of his father. As he loves himself and not his elder brother, the younger brother benefits himself to the disadvantage of his elder brother. As he loves himself and not his emperor, the minister benefits himself to the disadvantage of his emperor. And these are what is called disorder. When the father shows no affection to the son, when the elder brother shows no affection to the younger brother, and when the emperor shows no affection to the minister, on the other hand, it is also called disorder. When the father loves only himself and not the son, he benefits himself to the disadvantage of the son. When the elder brother loves only himself and not his younger brother, he benefits himself to the disadvantage of the younger brother. When the emperor loves only himself and not his minister, he benefits himself to the disadvantage of his minister, and the reason for all these is want of mutual love.
3
兼爱上:
虽至天下之为盗贼者亦然，盗爱其室不爱其异室，故窃异室以利其室；贼爱其身不爱人，故贼人以利其身。此何也？皆起不相爱。虽至大夫之相乱家，诸侯之相攻国者亦然。大夫各爱其1家，不爱异家，故乱异家以利其2家；诸侯各爱其国，不爱异国，故攻异国以利其国，天下之乱物具此而已矣。察此何自起？皆起不相爱。

Universal Love I:
This is true even among thieves and robbers. As he loves only his own family and not other families, the thief steals from other families to profit his own family. As he loves only his own person and not others, the robber does violence to others to profit himself. And the reason for all this is want of love. This again is true in the mutual disturbance among the houses of the ministers and the mutual invasions among the states of the feudal lords. As he loves only his own house and not the others, the minister disturbs the other houses to profit his own. As he loves only his own state and not the others, the feudal lord attacks the other states to profit his own. These instances exhaust the confusion in the world. And when we look into the causes we find they all arise from want of mutual love.
1. 其 : Lost in transcription. 孙诒让《墨子闲诂》2. 其 : Lost in transcription. 孙诒让《墨子闲诂》
4
兼爱上:
若使天下兼相爱， 爱1人若爱其身， 犹有不孝者乎？视父兄与君若其身，2恶施不孝？犹有不慈者乎？视弟子3与臣若其身，恶施不慈？ 故4不孝 不慈5亡 有6，犹有盗贼乎？故视人之室若其室，谁窃？视人身若其身，谁贼？故盗贼亡有。犹有大夫之相乱家、诸侯之相攻国者乎？视人家若其家，谁乱？视人国若其国，谁攻？故大夫之相乱家、诸侯之相攻国者亡有。

Universal Love I:
Suppose everybody in the world loves universally, loving others as one's self. Will there yet be any unfilial individual? When every one regards his father, elder brother, and emperor as himself, whereto can he direct any unfilial feeling? Will there still be any unaffectionate individual? When every one regards his younger brother, son, and minister as himself, whereto can he direct any disaffection? Therefore there will not be any unfilial feeling or disaffection. Will there then be any thieves and robbers? When every one regards other families as his own family, who will steal? When every one regards other persons as his own person, who will rob? Therefore there will not be any thieves or robbers. Will there be mutual disturbance among the houses of the ministers and invasion among the states of the feudal lords? When every one regards the houses of others as one's own, who will be disturbing? When every one regards the states of others as one's own, who will invade? Therefore there will be neither disturbances among the houses of the ministers nor invasion among the states of the feudal lords.
1. 爱 : Lost in transcription. 孙诒让《墨子闲诂》2. 犹有不孝者乎？视父兄与君若其身， : Lost in transcription. 孙诒让《墨子闲诂》3. 弟子 : Previously mistranscribed as "子弟". 4. 故 : Lost in transcription. 孙诒让《墨子闲诂》5. 不慈 : Lost in transcription. 孙诒让《墨子闲诂》6. 有 : Lost in transcription. 孙诒让《墨子闲诂》
5
兼爱上:
若使天下兼相爱，国与国不相攻，家与家不相乱，盗贼无有，君臣父子皆能孝慈，若此则天下治。故圣人以治天下为事者，恶得不禁恶而劝爱？故天下兼相爱则治， 交1相恶则乱。故子墨子曰：“不可以不劝爱人者，此也。”

Universal Love I:
If every one in the world will love universally; states not attacking one another; houses not disturbing one another; thieves and robbers becoming extinct; emperor and ministers, fathers and sons, all being affectionate and filial -- if all this comes to pass the world will be orderly. Therefore, how can the wise man who has charge of governing the empire fail to restrain hate and encourage love? So, when there is universal love in the world it will be orderly, and when there is mutual hate in the world it will be disorderly. This is why Mozi insisted on persuading people to love others.
1. 交 : Lost in transcription. 孙诒让《墨子闲诂》

《兼爱中 - Universal Love II》



1
兼爱中:
子墨子言曰：“仁人之所以为事者，必兴天下之利，除去天下之害，以此为事者也。”然则天下之利何也？天下之害何也？子墨子言曰：“今若国之与国之相攻，家之与家之相篡，人之与人之相贼，君臣不惠忠，父子不慈孝，兄弟不和调，此则天下之害也。”

Universal Love II:
Mozi said: The purpose of the magnanimous is to be found in procuring benefits for the world and eliminating its calamities. But what are the benefits of the world and what its calamities? Mozi said: Mutual attacks among states, mutual usurpation among houses, mutual injuries among individuals; the lack of grace and loyalty between ruler and ruled, the lack of affection and filial piety between father and son, the lack of harmony between elder and younger brothers - these are the major calamities in the world.
2
兼爱中:
然则崇此害亦何用生哉？以不相爱生邪？子墨子言：“以不相爱生。今诸侯独知爱其国，不爱人之国，是以不惮举其国以攻人之国。今家主独知爱其家，而不爱人之家，是以不惮举其家以篡人之家。今人独知爱其身，不爱人之身，是以不惮举其身以贼人之身。是故诸侯不相爱则必野战。家主不相爱则必相篡，人与人不相爱则必相贼，君臣不相爱则不惠忠，父子不相爱则不慈孝，兄弟不相爱则不和调。天下之人皆不相爱，强必执弱，富必侮贫，贵必敖贱，诈必欺愚。凡天下祸篡怨恨，其所以起者，以不相爱生也，是以仁者非之。”

Universal Love II:
But whence did these calamities arise, out of mutual love? Mozi said: They arise out of want of mutual love. At present feudal lords have learned only to love their own states and not those of others. Therefore they do not scruple about attacking other states. The heads of houses have learned only to love their own houses and not those of others. Therefore they do not scruple about usurping other houses. And individuals have learned only to love themselves and not others. Therefore they do not scruple about injuring others. When feudal lords do not love one another there will be war on the fields. When heads of houses do not love one another they will usurp one another's power. When individuals do not love one another they will injure one another. When ruler and ruled do not love one another they will not be gracious and loyal. When father and son do not love each other they will not be affectionate and filial. When older and younger brothers do not love each other they will not be harmonious. When nobody in the world loves any other, naturally the strong will overpower the weak, the many will oppress the few, the wealthy will mock the poor, the honoured will disdain the humble, the cunning will deceive the simple. Therefore all the calamities, strifes, complaints, and hatred in the world have arisen out of want of mutual love. Therefore the benevolent disapproved of this want.
3
兼爱中:
既以非之，何以易之？子墨子言曰：“以兼相爱交相利之法易之。”然则兼相爱交相利之法将柰何哉？子墨子言：“视人之国若视其国，视人之家若视其家，视人之身若视其身。是故诸侯相爱则不野战，家主相爱则不相篡，人与人相爱则不相贼， 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，1贵不敖贱，诈不欺愚。凡天下祸篡怨恨可使毋起者， 以相爱生也，是2以仁者誉之。”

Universal Love II:
Now that there is disapproval, how can we have the condition altered? Mozi said it is to be altered by the way of universal love and mutual aid. But what is the way of universal love and mutual aid? Mozi said: It is to regard the state of others as one's own, the houses of others as one's own, the persons of others as one's self. When feudal lords love one another there will be no more war; when heads of houses love one another there will be no more mutual usurpation; when individuals love one another there will be no more mutual injury. When ruler and ruled love each other they will be gracious and loyal; when father and son love each other they will be affectionate and filial; when older and younger brothers love each other they will be harmonious. When all the people in the world love one another, then the strong will not overpower the weak, the many will not oppress the few, the wealthy will not mock the poor, the honoured will not disdain the humble, and the cunning will not deceive the simple. And it is all due to mutual love that calamities, strife, complaints, and hatred are prevented from arising. Therefore the benevolent exalt it.
1. 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫， : Moved here from entry 4. 孙诒让《墨子闲诂》2. 以相爱生也，是 : Lost in transcription.
4
兼爱中:
然而今天下之士 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，1君子2曰：“然，乃若兼则善矣，虽然，天下之难物于故也。”子墨子言曰：“天下之士君子，特不识其利，辩其故也。今若夫攻城野战，杀身为名，此天下百姓之所皆难也，苟君说之，则士众能为之。况于兼相爱，交相利，则与此异。夫爱人者，人必从而爱之；利人者，人必从而利之；恶人者，人必从而恶之；害人者，人必从而害之。此何难之有！特上弗以为政，士不以为行故也。

Universal Love II:
But the gentlemen of the world would say: "So far so good. It is of course very excellent when love becomes universal. But it is only a difficult and distant ideal." Mozi said: This is simply because the gentlemen of the world do not recognize what is to the benefit of the world, or understand what is its calamity. Now, to besiege a city, to fight in the fields, or to achieve a name at the cost of death -- these are what men find difficult. Yet when the superior encourages them, the multitude can do them. Besides, universal love and mutual aid is quite different from these. Whoever loves others is loved by others; whoever benefits others is benefited by others; whoever hates others is hated by others; whoever injures others is injured by others. Then, what difficulty is there with it (universal love)? Only, the ruler fails to embody it in his government and the ordinary man in his conduct.
1. 君臣相爱则惠忠，父子相爱则慈孝，兄弟相爱则和调。天下之人皆相爱，强不执弱，众不劫寡，富不侮贫， : Moved to entry 3. 孙诒让《墨子闲诂》2. 君子 : Previously mistranscribed as "子墨子". Corrected by 孙诒让《墨子闲诂》
5
兼爱中:
昔者晋文公好士之恶衣，故文公之臣皆牂羊之裘，韦以带剑，练帛之冠，入以见于君，出以践 于1朝。是其故何也？君说之，故臣为之也。昔者楚灵王好士细要，故灵王之臣皆以一饭为节，肱息然后带，扶墙然后起。比期年，朝有黧黑之色。是其故何也？君说之，故臣能之也。昔越王句践好士之勇，教驯其臣，和合之焚舟失火，试其士曰：‘越国之宝尽在此！’越王亲自鼓其士而进之。 曰2士闻鼓音，破碎乱行，蹈火而死者左右百人有馀。越王击金而退之。”

Universal Love II:
Formerly, Lord Wen of the state of Jin (about 630 B.C.) liked the uncouth uniform of the soldier. And so all his ministers and officers wore sheepskin jackets, carried their swords in leather girdles, and put on silk-spun hats. (1) Thus attired, they attended the Lord when they went in and paced the court when they stayed out. What was the reason for this? It was that what the ruler encourages the ruled will carry out. And Lord Ling of the state of Chu (about 535 B.C.) liked slender waists. And so all his ministers and officers limited themselves to a single meal (a day). They tied their belts after exhaling, and could not stand up without leaning against the wall. Within a year the court looked grim and dark. What was the reason for this? It was that what the ruler encourages the ruled will carry out. Again, Lord Goujian of the state of Yue (about 480 B.C.) liked the warrior's courage, and trained his subjects accordingly. He had his palace boat set on fire. To test his soldiers he proclaimed that all the treasures of the state were contained therein. And he beat the drum himself to urge them on. Hearing the drum the soldiers rushed on in disorder. More than a hundred strong perished in the flames. Thereupon the Lord beat the gong to let them retreat.
1. 于 : Lost in transcription. 孙诒让《墨子闲诂》2. 曰 : Deleted. 孙诒让《墨子闲诂》
6
兼爱中:
是故子墨子言曰：“乃若夫少食恶衣，杀身而为名，此天下百姓之所皆难也，若苟君说之，则众能为之。况兼相爱，交相利，与此异矣。夫爱人者，人亦从而爱之；利人者，人亦从而利之；恶人者，人亦从而恶之；害人者，人亦从而害之。此何难之有焉，特士不以为政而士不以为行故也。”

Universal Love II:
Therefore Mozi said: Now, things like scanty diet, coarse clothing, and the achievement of a name at the cost of death are those in which people find difficulty. Yet when the ruler encourages them the multitude can stand them. Besides, universal love and mutual aid are different from these. Whoever loves others is loved by others; whoever benefits others is benefited by others; whoever hates others is hated by others; whoever injures others is injured by others. Then what difficulty is there with it (universal love)? Only, the ruler fails to embody it in his government and the ordinary man in his conduct.
7
兼爱中:
然而今天下之士君子曰：“然，乃若兼则善矣。虽然，不可行之物也，譬若挈太山越河济也。”子墨子言：“是非其譬也。夫挈太山而越河济，可谓毕劫有力矣，自古及今未有能行之者也。况乎兼相爱，交相利，则与此异，古者圣王行之。何以知其然？古者禹治天下，西为西河渔窦，以泄渠孙皇之水；北为防原泒，注后之邸，呼池之窦，洒为底柱，凿为龙门，以利燕、代、胡、貉与西河之民；东方漏之陆防孟诸之泽，洒为九浍，以楗东土之水，以利冀州之民；南为江、汉、淮、汝，东流之，注五湖之处，以利荆、楚、干、1越与南夷之民。此言禹之事，吾今行兼矣。昔者文王之治西土，若日若月，乍光于四方于西土，不为大国侮小国，不为众庶侮鳏寡，不为暴势夺穑人黍、稷、狗、彘。天屑临文王慈，是以老而无子者，有所得终其寿；连独无兄弟者，有所杂于生人之闲；少失其父母者，有所放依而长。此文王之事，则吾今行兼矣。昔者武王将事泰山隧，传曰：‘泰山，有道曾孙周王有事，大事既获，仁人尚作，以祗商夏，蛮夷丑貉。虽有周亲，不若仁人，万方有罪，维予一人。’此言武王之事，吾今行兼矣。”

Universal Love II:
Nevertheless. the gentlemen in the empire think that, though it would be an excellent thing if love can be universalized, it is something quite impracticable. It is like carrying Mt. Tai and leaping over the Ji River. Mozi said: The illustration is a faulty one. Of course to be able to carry Mt. Tai and leap over the Ji River would be an extreme feat of strength. Such has never been performed from antiquity to the present time. But universal love and mutual aid are quite different from this. And the ancient sage-kings did practise it. How do we know they did? When Yu was working to bring the Deluge under control, he dug the West River and the Youdou River in the west in order to let off the water from the Qu, Sun, and Huang Rivers. In the north he built a dam across the Yuan and Gu Rivers in order to fill the Houzhidi (a basin) and the Huzhi River. Mt. Dizhu was made use of as a water divide, and a tunnel was dug through Mt. Lungmen. All these were done to benefit the peoples west of the (Yellow) River and various barbarian tribes, Yan, Dai, Hu, Ho, of the north. In the east he drained the great Plain and built dykes along the Mengzhu River. The watercourse was divided into nine canals in order to regulate the water in the east and in order to benefit the people of the District of Ji. In the south he completed the Yangtze, Han, Huai, and Ru Rivers. These ran eastward and emptied themselves into the Five Lakes. This was done in order to benefit the peoples of Jing, Qi, Gan, Yue, and the barbarians of the south. All these are the deeds of Yu. We can, then, universalize love in conduct. When King Wen was ruling the Western land, he shone forth like the sun and the moon all over the four quarters as well as in the Western land. He did not allow the big state to oppress the small state, he did not allow the multitude to oppress the singlehanded, he did not allow the influential and strong to take away the grain and live stock from the farmers. Heaven visited him with blessing. And, therefore, the old and childless had the wherewithal to spend their old age, the solitary and brotherless had the opportunity to join in the social life of men, and the orphans had the support for their growth. This was what King Wen had accomplished. We can, then, universalize love in conduct. When King Wu was about to do service to Mt. Tai it was recorded thus: "Blessed is Mt. Tai. Duke of Zhou by a long descent is about to perform his duty. As I have obtained the approval of Heaven, the magnanimous arise to save the people of Shang Xia as well as the barbarians (from the tyranny of Emperor Zhou). Though (Emperor Zhou) has many near relatives, they cannot compare with the magnanimous. If there is sin anywhere, I am solely responsible." This relates the deeds of King Wu. We can, then, universalize love in conduct.
1. 荆、楚、干、 : Previously mistranscribed as "楚荆". Corrected by 孙诒让《墨子闲诂》
8
兼爱中:
是故子墨子言曰：“今天下之君子，忠实欲天下之 士1富，而恶其贫；欲天下之治，而恶其乱，当兼相爱，交相利，此圣王之法，天下之治道也，不可不务为也。”

Universal Love II:
Therefore Mozi said: If the rulers sincerely desire the empire to be wealthy and dislike to have it poor, desire to have it orderly and dislike to have it chaotic, they should bring about universal love and mutual aid. This is the way of the sage-kings and the way to order for the world, and it should not be neglected.
1. 士 : Deleted. 孙诒让《墨子闲诂》

《兼爱下 - Universal Love III》



1
兼爱下:
子墨子言曰：“仁人之事者，必务求兴天下之利，除天下之害。”然当今之时，天下之害孰为大？曰：“若大国之攻小国也，大家之乱小家也，强之劫弱，众之暴寡，诈之谋愚，贵之敖贱，此天下之害也。又与为人君者之不惠也，臣者之不忠也，父者之不慈也，子者之不孝也，此又天下之害也。又与今人之贱人，执其兵刃、毒药、水、火，以交相亏贼，此又天下之害也。”姑尝本原若众害之所自 生1，此胡自生？此自爱人利人生与？即必曰非然也，必曰从恶人贼人生。分名乎天下恶人而贼人者，兼与？别与？即必 曰2别也。然即之交别者，果生天下之大害者与？是故别非也。”

Universal Love III:
Mozi said: The purpose of the magnanimous lies in procuring benefits for the world and eliminating its calamities. Now among all the current calamities, which are the most important? The attack on the small states by the large ones, disturbances of the small houses by the large ones, oppression of the weak by the strong, misuse of the few by the many, deception of the simple by the cunning, disdain towards the humble by the honoured - these are the misfortunes in the empire. Again, the lack of grace on the part of the ruler, the lack of loyalty on the part of the minIster, the lack of affection on the part of the father, the lack of filial piety on the part of the son - these are further calamities in the empire. Also, the mutual injury and harm which the unscrupulous do to one another with weapons, poison, water, and fire is still another calamity in the empire. When we come to think about the cause of all these calamities, how have they arisen? Have they arisen out of love of others and benefiting others? Of course we should say no. We should say they have arisen out of hate of others and injuring others. If we should classify one by one all those who hate others and injure others, should we find them to be universal in love or partial? Of course we should say they are partial. Now, since partiality against one another is the cause of the major calamities in the empire, then partiality is wrong.
1. 生 : Lost in transcription. 孙诒让《墨子闲诂》2. 曰 : Lost in transcription. 孙诒让《墨子闲诂》
2
兼爱下:
子墨子曰：“非人者必有以易之，若非人而无以易之，譬之犹以水救火也，其说将必无可焉。”是故子墨子曰：“兼以易别。然即兼之可以易别之故何也？曰：藉为人之国，若为其国，夫谁独举其国以攻人之国者哉？为彼者由为己也。为人之都，若为其都，夫谁独举其都以伐人之都者哉？为彼犹为己也。为人之家，若为其家，夫谁独举其家以乱人之家者哉？为彼犹为己也，然即国、都不相攻伐，人家不相乱贼，此天下之害与？天下之利与？即必曰天下之利也。姑尝本原若众利之所自生，此胡自生？此自恶人贼人生与？即必曰非然也，必曰从爱人利人生。分名乎天下爱人而利人者，别与？兼与？即必曰兼也。然即之交兼者，果生天下之大利者与。”是故子墨子曰：“兼是也。且乡吾本言曰：‘仁人之事者，必务求兴天下之利，除天下之害。’今吾本原兼之所生，天下之大利者也；吾本原别之所生，天下之大害者也。”是故子墨子曰：“别非而兼是者，出乎若方也。

Universal Love III:
Mozi continued: Whoever criticizes others must have something to replace them. Criticism without suggestion is like trying to stop flood with flood and put out fire with fire. It will surely be without worth. Mozi said: Partiality is to be replaced by universality. But how is it that partiality can be replaced by universality? Now, when every one regards the states of others as he regards his own, who would attack the others' states? Others are regarded like self. When every one regards the capitals of others as he regards his own, who would seize the others' capitals? Others are regarded like self. When every one regards the houses of others as he regards his own, who would disturb the others' houses? Others are regarded like self. Now, when the states and cities do not attack and seize each other and when the clans and individuals do not disturb and harm one another -- is this a calamity or a benefit to the world? Of course it is a benefit. When we come to think about the several benefits in regard to their cause, how have they arisen? Have they arisen out of hate of others and injuring others? Of course we should say no. We should say they have arisen out of love of others and benefiting others. If we should classify one by one all those who love others and benefit others, should we find them to be partial or universal? Of course we should say they are universal. Now, since universal love is the cause of the major benefits in the world, therefore Mozi proclaims universal love is right. And, as has already been said, the interest of the magnanimous lies in procuring benefits for the world and eliminating its calamities. Now that we have found out the consequences of universal love to be the major benefits of the world and the consequences of partiality to be the major calamities in the world; this is the reason why Mozi said partiality is wrong and universality is right.
3
兼爱下:
今吾将正求与天下之利而取之，以兼为正，是以聪耳明目相与视听乎，是以股肱毕强相为动 为1宰乎，而有道肆相教诲。是以老而无妻子者，有所侍养以终其寿；幼弱孤童之无父母者，有所放依以长其身。今唯毋以兼为正，即若其利也，不识天下之士，所以皆闻兼而非者，其故何也？”

Universal Love III:
When we try to develop and procure benefits for the world with universal love as our standard, then attentive ears and keen eyes will respond in service to one another, then limbs will be strengthened to work for one another, and those who know the Tao will untiringly instruct others. Thus the old and those who have neither wife nor children will have the support and supply to spend their old age with, and the young and weak and orphans will have the care and admonition to grow up in. When universal love is adopted as the standard, then such are the consequent benefits. It is incomprehensible, then, why people should object to universal love when they hear it.
1. 为 : Deleted. 孙诒让《墨子闲诂》
4
兼爱下:
然而天下之士非兼者之言，犹未止也。曰：“即善矣。虽然，岂可用哉？”子墨子曰：“用而不可，虽我亦将非之。且焉有善而不可用者？姑尝两而进之。谁以为二士，使其一士者执别，使其一士者执兼。是故别士之言曰：‘吾岂能为吾友之身，若为吾身，为吾友之亲，若为吾亲。’是故退睹其友，饥即不食，寒即不衣，疾病不侍养，死丧不葬埋。别士之言若此，行若此。兼士之言不然，行亦不然，曰：‘吾闻为高士于天下者，必为其友之身，若为其身，为其友之亲，若为其亲，然后可以为高士 于1天下。’是故退睹其友，饥则食之，寒则衣之，疾病侍养之，死丧葬埋之。兼士之言若此，行若此。若之二 士2者，言相非而行相反与？当使若二士者，言必信，行必果，使言行之合犹合符节也，无言而不行也。然即敢问，今有平原广野于此，被甲婴胄将往战3，死生之权未可识也；又有君大夫之远使于巴、越、齐、荆，往来及否未 及否未4可识也，然即敢问，不识将恶也家室，奉承亲戚，提挈妻子，而寄托之？不识于兼之有是乎？于别之有是乎？我以为当其于此也，天下无愚夫愚妇，虽非兼之人，必寄托之于兼之有是也。此言而非兼，择即取兼，即此言行费也。不识天下之士，所以皆闻兼而非之者，其故何也？”

Universal Love III:
Yet the objection is not all exhausted. It is asked, "It may be a good thing, but can it be of any use?" Mozi replied: If it were not useful then even I would disapprove of it. But how can there be anything that is good but not useful? Let us consider the matter from both sides. Suppose there are two men. Let one of them hold to partiality and the other to universality. Then the advocate of partiality would say to himself, how can I take care of my friend as I do of myself, how can I take care of his parents as my own? Therefore when he finds his friend hungry he would not feed him, and when he finds him cold he would not clothe him. In his illness he would not minister to him, and when he is dead he would not bury him. Such is the word and such is the deed of the advocate of partiality. The advocate of universality is quite unlike this both in word and in deed. He would say to himself, I have heard that to be a superior man one should take care of his friend as he does of himself, and take care of his friend's parents as his own. Therefore when he finds his friend hungry he would feed him, and when he finds him cold he would clothe him. In his sickness he would serve him, and when he is dead he would bury him. Such is the word and such is the deed of the advocate of universality. These two persons then are opposed to each other in word and also in deed. Suppose they are sincere in word and decisive in deed so that their word and deed are made to agree like the two parts of a tally, and that there is no word but what is realized in deed, then let us consider further: Suppose a war is on, and one is in armour and helmet ready to join the force, life and death are not predictable. Or suppose one is commissioned a deputy by the ruler to such far countries like Ba, Yue, Qi, and Jing, and the arrival and return are quite uncertain. Now (under such circumstances) let us inquire upon whom would one lay the trust of one's family and parents. Would it be upon the universal friend or upon the partial friend? It seems to me, on occasions like these, there are no fools in the world. Even if he is a person who objects to universal love, he will lay the trust upon the universal friend all the same. This is verbal objection to the principle but actual selection by it - this is self-contradiction between one's word and deed. It is incomprehensible, then, why people should object to universal love when they hear it.
1. 于 : Lost in transcription. 孙诒让《墨子闲诂》2. 士 : Lost in transcription. 孙诒让《墨子闲诂》3. 战 : Previously mistranscribed as "识". 4. 及否未 : Deleted. 孙诒让《墨子闲诂》
5
兼爱下:
然而天下之士非兼者之言，犹未止也。曰：“意可以择士，而不可以择君乎？”“姑尝两而进之。谁以为二君，使其一君者执兼，使其一君者执别，是故别君之言曰‘吾恶能为吾万民之身，若为吾身，此泰非天下之情也。人之生乎地上之无几何也，譬之犹驷驰而过隙也’。是故退睹其万民，饥即不食，寒即不衣，疾病不侍养，死丧不葬埋。别君之言若此，行若此。兼君之言不然，行亦不然。曰：“吾闻为明君于天下者，必先万民之身，后为其身，然后可以为明君于天下。”是故退睹 其1万民，饥即食之，寒即衣之，疾病侍养之，死丧葬埋之。兼君之言若此，行若此。然即交若之二君者，言相非而行相反与？常使若二君者，言必信，行必果，使言行之合犹合符节也，无言而不行也。然即敢问，今岁有疠疫，万民多有勤苦冻馁，转死沟壑中者，既已众矣。不识将择之二君者，将何从也？我以为当其于此也，天下无愚夫愚妇，虽非兼者，必从兼君是也。言而非兼，择即 取兼2，此言行拂也。不识天下所以皆闻兼而非之者，其故何也？”

Universal Love III:
Yet the objection is not all exhausted. It is objected: Maybe it is a good criterion to choose among ordinary men, but it may not apply to the rulers. Let us again consider the matter from both sides. Suppose there are two rulers. Let one of them hold partiality and the other universality. Then the partial ruler would say to himself, how can I take care of the people as I do of myself? This would be quite contrary to common sense. A man's life on earth is of short duration, it is like a galloping horse passing by. Therefore when he finds his people hungry he would not feed them, and when he finds them cold he would not clothe them. When they are sick he would not minister to them, and upon their death he would not bury them. Such is the word and such is the deed of the partial ruler. The universal ruler is quite unlike this both in word and in deed. He would say to himself, I have heard that to be an upright ruler of the world one should first attend to his people and then to himself. Therefore when he finds his people hungry he would feed them, and when he finds them cold he would clothe them. In their sickness he would minister to them, and upon their death he would bury them. Such is the word and such is the deed of the universal ruler. These two rulers, then, are opposed to each other in word and also in deed. Suppose they are sincere in word and decisive in deed so that their word and deed are made to agree like the two parts of a tally, and that there is no word but what is realized in deed, then let us consider further: Suppose, now, that there is a disastrous pestilence, that most people are in misery and privation, and that many lie dead in ditches (Under such circumstances) let us inquire, if a person could choose one of the two rulers, which would he prefer? It seems to me on such occasions there are no fools in the world. Even if he is a person who objects to universal love, he will choose the universal ruler. This is verbal objection to the principle but actual selection by it - this is self-contradiction between one's word and deed. It is incomprehensible, then, why people should object to universal love when they hear it.
1. 其 : Lost in transcription. 2. 取兼 : Lost in transcription.
6
兼爱下:
然而天下之士非兼者之言也，犹1未止也。曰：“兼即仁矣义矣，虽然，岂可为哉？吾譬兼之不可为也，犹挈泰山以超江河也。故兼者直愿之也，夫岂可为之物哉？”子墨子曰：“夫挈泰山以赵江河，自古之及今，生民而来，未尝有也。今若夫兼相爱、交相利，此自先圣六王者亲行之。”何知先圣六王之亲行之也？子墨子曰：“吾非与之并世同时，亲闻其声，见其色也。以其所书于竹帛，镂于金石，琢于盘盂，传遗后世子孙者知之。”《泰誓》曰：“文王若日若月，乍照光于四方于西土。”即此言文王之兼爱天下之博大也，譬之日月，兼照天下之无有私也。即此文王兼也。虽子墨子之所谓兼者，于文王取法焉。

Universal Love III:
Yet the objection is still not exhausted. It points out that universal love may be magnanimous and righteous, but how can it be realized? Universal love is impracticable just as carrying Mt. Tai and leaping over rivers. So, then, universal love is but a pious wish, how can it be actualized? Mozi replied: To carry Mt. Tai and leap over rivers is something that has never been accomplished since the existence of man. But universal love and mutual aid has been personally practised by six ancient sage-kings. How do we know they have done it? Mozi said: I am no contemporary of theirs, neither have I heard their voice or seen their faces. The sources of our knowledge lie in what is written on the bamboos and silk, what is engraved in metal and stones, and what is cut in the vessels to be handed down to posterity. The "Great Declaration" proclaims: "King Wen was like the sun and the moon, shedding glorious and resplendent light in the four quarters as well as over the Western land." This is to say that the love of King Wen is so wide and universal that it is like the sun and the moon shining upon the world without partiality. Here is universal love on the part of King Wen; what Mozi has been talking about is really derived from the example of King Wen.
1. 犹 : Previously mistranscribed as "独". Corrected by 孙诒让《墨子闲诂》
7
兼爱下:
“且不唯《泰誓》为然，虽《禹誓》即亦犹是也。禹曰：‘济济有群，咸听朕言，非惟小子，敢行称乱，蠢兹有苗，用天之罚，若予既率尔群对诸群，以征有苗。’禹之征有苗也，非以求以重富贵、干福禄、乐耳目也，以求兴天下之利，除天下之害。”即此禹兼也。虽子墨子之所谓兼者，于禹求焉。

Universal Love III:
Moreover it is true not only in the "Great Declaration" but also with the "Oath of Yu". Yu said (therein) "Come all you hosts of people, take heed and hearken to my words. It is not that I, a single person, would willingly stir up this confusion. The Prince of Miao is more and more unreasonable, he deserves punishment from Heaven. Therefore I lead you to appoint the lords of the states and go to punish the Prince of Miao." It was not for the sake of increasing his wealth and multiplying his felicitations, and indulging his ears and eyes but for that of procuring benefits for the world and eliminating its annoyances that Yu went to war against the Prince of Miao. This is universal love on the part of Yu, and what Mozi has been talking about is really derived from the example of Yu.
8
兼爱下:
“且不唯《禹誓》为然虽《汤说》即亦犹是也。汤曰：‘惟予小子履，敢用玄牡，告于上天后曰：“今天大旱，即当朕身履，未知得罪于上下，有善不敢蔽，有罪不敢赦，简在帝心。万方有罪，即当朕身，朕身有罪，无及万方。”即此言汤贵为天子，富有天下，然且不惮以身为牺牲，以祠说于上帝鬼神。’即此汤兼也。虽子墨子之所谓兼者，于汤取法焉。

Universal Love III:
Again it is true not only in the "Oath of Yu" but also with the "Oath of Tang." Tang said: "Unworthy Lu presumed to do sacrifice with a first-born male animal to Heaven on high and mother Earth, saying, 'Now there is a great drought from heaven. It happens right in my, Lu's, time. I do not know whether I have wronged Heaven or men. Good, I dare not cover up; guilt, I dare not let go -- this is clearly seen in the mind of God. If there is sin anywhere hold me responsible for it; if I myself am guilty may the rest be spared.'" This is to say that though having the honour of being an emperor and the wealth of possessing the whole world, Tang did not shrink from offering himself as sacrifice to implore God and the spirits. This is universal love on the part of Tang, and what Mozi has been talking about is really derived from the example of Tang.
9
兼爱下:
“且不惟《誓命》与《汤说》为然，《周诗》即亦犹是也。《周诗》曰：‘王道荡荡，不偏不党，王道平平，不党不偏。其直若矢，其易若砥，君子之所履，小人之所视’，若吾言非语道之谓也，古者文武为正，均分赏贤罚暴，勿有亲戚弟兄之所阿。”即此文武兼也。虽子墨子之所谓兼者，于文武取法焉。不识天下之人，所以皆闻兼而非之者，其故何也？

Universal Love III:
Still again, it is true not only in the "Oath of Yu" and the "Oath of Tang" but also with the " Poems of Zhou." To quote: "the way of the (good) emperor is wide and straight, without partiality and without favouritism. The way of the (good) emperor is even and smooth, without favouritism and without partiality. It is straight like an arrow and just like a balance. The superior man follows it, (even) the unprincipled looks on (without resentment)." Thus the principle that I have been expounding is not to be regarded as a mere doctrinaire notion. In the past, when Wen and Wu administered the government both of them rewarded the virtuous and punished the wicked without partiality to their relatives and brothers. This is just the universal love of Wen and Wu. And what Mozi has been talking about is really derived from the examples of Wen and Wu. It is incomprehensible then why people should object to universal love when they hear it.
10
兼爱下:
然而天下之非兼者之言，犹未止，曰：“意不忠亲之利，而害为孝乎？”子墨子曰：“姑尝本原之孝子之为亲度者。吾不识孝子之为亲度者，亦欲人爱利其亲与？意欲人之恶贼其亲与？以说观之，即欲人之爱利其亲也。然即吾恶先从事即得此？若我先从事乎爱利人之亲，然后人报我爱利吾亲乎？意我先从事乎恶人之亲，然后人报我以爱利吾亲乎？即必吾先从事乎爱利人之亲，然后人报我以爱利吾亲也。然即之交孝子者，果不得已乎，毋先从事爱利人之亲者与？意以天下之孝子为遇而不足以为正乎？姑尝本原之先王之所书，《大雅》之所道曰：‘无言而不雠，无德而不报’‘投我以桃，报之以李。’即此言爱人者必见爱也，而恶人者必见恶也。不识天下之士，所以皆闻兼而非之者，其故何也？

Universal Love III:
Yet the objection is still not exhausted. It raises the question, when one does not think in terms of benefits and harm to one's parents would it be filial piety? Mozi replied: Now let us inquire about the plans of the filial sons for their parents. I may ask, when they plan for their parents, whether they desire to have others love or hate them? Judging from the whole doctrine (of filial piety), it is certain that they desire to have others love their parents. Now, what should I do first in order to attain this? Should I first love others' parents in order that they would love my parents in return, or should I first hate others' parents in order that they would love my parents in return? Of course I should first love others' parents in order that they would love my parents in return. Hence those who desire to be filial to one another's parents, if they have to choose (between whether they should love or hate others' parents), had best first love and benefit others' parents. Would any one suspect that all the filial sons are stupid and incorrigible (in loving their own parents)? We may again inquire about it. It is said in the "Da Ya" among the books of the ancient kings: "No idea is not given its due value; no virtue is not rewarded. When a peach is thrown to us, we would return with a prune." This is to say whoever loves others will be loved and whoever hates others will be hated. It is then quite incomprehensible why people should object to universal love when they hear it.
11
兼爱下:
意以为难而不可为邪？尝有难此而可为者。昔荆灵王好小要，当灵王之身，荆国之士饭不逾乎一，固据而后兴，扶垣而后行。故约食为其难为也，然后为而灵王说之，未逾于世而民可移也，即求以乡其上也。昔者越王句践好勇，教其士臣三年，以其知为未足以知之也，焚舟失火，鼓而进之，其士偃前列，伏水火而死，有不可胜数也。当此之时，不鼓而退也，越国之士可谓颤矣。故焚身为其难为也，然后为之越王说之，未逾于世而民可移也，即求以乡上也。昔者晋文公好苴服，当文公之时，晋国之士，大布之衣，牂羊之裘，练帛之冠，且苴之屦，入见文公，出以践之朝。故苴服为其难为也，然后为而文公说之，未逾于世而民可移也，即求以乡其上也。是故约食、焚舟、苴服，此天下之至难为也，然后为而上说之，未逾于世而民可移也。何故也？即求以乡其上也。今若夫兼 相爱，交1相利，此其有利且易为也，不可胜计也，我以为则无有上说之者而已矣。苟有上说之者，劝之以赏誉，威之以刑罚，我以为人之于就兼相爱交相利也，譬之犹火之就上，水之就下也，不可防止于天下。

Universal Love III:
Is it because it is hard and impracticable? There are instances of even much harder tasks done. Formerly, Lord Ling of the state of Jing liked slender waists. In his time people in the state of Jing ate not more than once a day. They could not stand up without support, and could not walk without leaning against the wall. Now, limited diet is quite hard to endure, and yet it was endured. While Lord Ling encouraged it, his people could be changed within a generation to conform to their superior. Lord Goujian of the state of Yue admired courage and taught it to his ministers and soldiers three years. Fearing that their knowledge had not yet made them efficient he let a fire be set on the boat, and beat the drum to signal advance. The soldiers at the head of the rank were even pushed down. Those who perished in the flames and in water were numberless. Even then they would not retreat without signal. The soldiers of Yue would be quite terrified (ordinarily). To be burnt alive is a hard task, and yet it was accomplished. When the Lord of Yue encouraged it, his people could be changed within a generation to conform to their superior. Lord Wen of the state of Jin liked coarse clothing. And so in his time the people of Jin wore suits of plain cloth, jackets of sheep skin, hats of spun silk, and big rough shoes. Thus attired, they would go in and see the Lord and come out and walk in the court. To dress up in coarse clothing is hard to do, yet it has been done. When Lord Wen encouraged it his people could be changed within a generation to conform to their superior. Now to endure limited diet, to be burnt alive, and to wear coarse clothing are the hardest things in the world, yet when the superiors encouraged them the people could be changed within a generation. Why was this so? It was due to the desire to conform to the superior. Now, as to universal love and mutual aid, they are beneficial and easy beyond a doubt. It seems to me that the only trouble is that there is no superior who encourages it. If there is a superior who encourages it, promoting it with rewards and commendations, threatening its reverse with punishments, I feel people will tend toward universal love and mutual aid like fire tending upward and water downwards - it will be unpreventable in the world.
1. 相爱，交 : Lost in transcription. 孙诒让《墨子闲诂》
12
兼爱下:
故兼者圣王之道也，王公大人之所以安也，万民衣食之所以足也。故君子莫若审兼而务行之，为人君必惠，为人臣必忠，为人父必慈，为人子必孝，为人兄必友，为人弟必悌。故君子莫若欲为惠君、忠臣、慈父、孝子、友兄、悌弟，当若兼之不可不行也，此圣王之道而万民之大利也。

Universal Love III:
Therefore, universal love is really the way of the sage-kings. It is what gives peace to the rulers and sustenance to the people. The gentleman would do well to understand and practise universal love; then he would be gracious as a ruler, loyal as a minister, affectionate as a father, filial as a son, courteous as an elder brother, and respectful as a younger brother. So, if the gentleman desires to be a gracious ruler, a loyal minister, an affectionate father, a filial son, a courteous elder brother, and a respectful younger brother, universal love must be practised. It is the way of the sage-kings and the great blessing of the people.
　卷五 - Book 5
《非攻上 - Condemnation of Offensive War I》



1
非攻上:
今有一人，入人园圃，窃其桃李，众闻则非之，上为政者得则罚之。此何也？以亏人自利也。至攘人犬豕鸡豚者，其不义又甚入人园圃窃桃李。是何故也？以亏人愈多，其不仁兹甚，罪益厚。至入人栏厩，取人马牛者，其不仁义又甚攘人犬豕鸡豚。此何故也？以其亏人愈多。苟亏人愈多，其不仁兹甚，罪益厚。至杀不辜人也，拖其衣裘，取戈剑者，其不义又甚入人栏厩取人马牛。此何故也？以其亏人愈多。苟亏人愈多，其不仁兹甚矣，罪益厚。当此，天下之君 子1皆知而非之，谓之不义。今至大为攻国，则弗之非，从而誉之，谓之义。此可谓知义与不义之别乎？

Condemnation of Offensive War I:
Suppose a man enters the orchard of another and steals the other's peaches and plums. Hearing of it the public will condemn it; laying hold of him the authorities will punish him. Why? Because he injures others to profit himself. As to seizing dogs, pigs, chickens, and young pigs from another, it is even more unrighteous than to steal peaches and plums from his orchard. Why? Because it causes others to suffer more, and it is more inhumane and criminal. When it comes to entering another's stable and appropriating the other's horses and oxen, it is more inhumane than to seize the dogs, pigs, chickens, and young pigs of another. Why? Because others are caused to suffer more; when others are caused to suffer more, then the act is more inhumane and criminal. Finally, as to murdering the innocent, stripping him of his clothing, dispossessing him of his spear and sword, it is even more unrighteous than to enter another's stable and appropriate his horses and oxen. Why? Because it causes others to suffer more; when others are caused to suffer more, then the act is more inhumane and criminal. All the gentlemen of the world know that they should condemn these things, calling them unrighteous. But when it comes to the great attack of states, they do not know that they should condemn it. On the contrary, they applaud it, calling it righteous. Can this be said to be knowing the difference between righteousness and unrighteousness?
1. 子 : Lost in transcription. 孙诒让《墨子闲诂》
2
非攻上:
杀一人谓之不义，必有一死罪矣，若以此说往，杀十人十重不义，必有十死罪矣；杀百人百重不义，必有百死罪矣。当此，天下之君子皆知而非之，谓之不义。今至大为不义攻国，则弗知1非，从而誉之，谓之义，情不知其不义也，故书其言以遗后世。若知其不义也，夫奚说书其不义以遗后世哉？今有人于此，少见黑曰黑，多见黑曰白，则以此人不知白黑之辩矣；少尝苦曰苦，多尝苦曰甘，则必以此人为不知甘苦之辩矣。今小为非，则知而非之。大为非攻国，则不知 而2非，从而誉之，谓之义。此可谓知义与不义之辩乎？是以知天下之君子也，辩义与不义之乱也。

Condemnation of Offensive War I:
The murder of one person is called unrighteous and incurs one death penalty. Following this argument, the murder of ten persons will be ten times as unrighteous and there should be ten death penalties; the murder of a hundred persons will be a hundred times as unrighteous and there should be a hundred death penalties. All the gentlemen of the world know that they should condemn these things, calling them unrighteous. But when it comes to the great unrighteousness of attacking states, they do not know that they should condemn it. On the contrary, they applaud it, calling it righteous. And they are really ignorant of its being unrighteous. Hence they have recorded their judgment to bequeath to their posterity. If they did know that it is unrighteous, then why would they record their false judgment to bequeath to posterity? Now, if there were a man who, upon seeing a little blackness, should say it is black, but, upon seeing much, should say it is white; then we should think he could not tell the difference between black and white. If, upon tasting a little bitterness one should say it is bitter, but, upon tasting much, should say it is sweet; then we should think he could not tell the difference between bitter and sweet. Now, when a little wrong is committed people know that they should condemn it, but when such a great wrong as attacking a state is committed people do not know that they should condemn it. On the contrary, it is applauded, called righteous. Can this be said to be knowing the difference between the righteous and the unrighteous? Hence we know the gentlemen of the world are confused about the difference between righteousness and unrighteousness.
1. 知 : Previously mistranscribed as "之而". 2. 而 : Deleted. 孙诒让《墨子闲诂》

《非攻中 - Condemnation of Offensive War II》



1
非攻中:
子墨子言曰：“古者王公大人，为政于国家者，情欲誉之审，赏罚之当，刑政之不过失。”是故子墨子曰：“古者有语：‘谋而不得，则以往知来，以见知隐’。谋若此，可得而知矣。”

Condemnation of Offensive War II:
Mozi said: If the rulers of to-day sincerely wish to be careful in condemnation and commendation, judicious in rewards and punishments, and temperate in government and jurisdiction. Therefore Mozi said: There is an ancient saying that, when one is not successful in making out plans then predict the future by the past and learn about the absent from what is present. When one plans like this then one can be intelligent.
2
非攻中:
今师徒唯毋兴起，冬行恐寒，夏行恐暑，此不可以冬夏为者也。春则废民耕稼树艺，秋则废民获敛。今唯毋废一时，则百姓饥寒冻馁而死者，不可胜数。今尝计军上，竹箭羽旄幄幕，甲盾拨劫，往而靡坏腑烂不反者，不可胜数；又与矛戟戈剑乘车，其往则碎折靡坏而不反者，不可胜数；与其牛马肥而往，瘠而反，往死亡而不反者，不可胜数；与其涂道之修远，粮食辍绝而不继，百姓死者，不可胜数也；与其居处之不安，食饮之不时，饥饱之不节，百姓之道疾病而死者，不可胜数；丧师多不可胜数，丧师尽不可胜计，则是鬼神之丧其主后，亦不可胜数。

Condemnation of Offensive War II:
Now, about a country going to war. If it is in winter it will be too cold ; if it is in summer it will be too hot. So it should be neither in winter nor in summer. If it is in spring it will take people away from sowing and planting; if it is in autumn it will take people away from reaping and harvesting. Should they be taken away in either of these seasons, innumerable people would die of hunger and cold, And, when the army sets out, the bamboo arrows, the feather flags, the house tents, the armour, the shields, the sword hilts -- innumerable quantities of these will break and rot and never come back. The spears, the lances, the swords, the poniards, the chariots, the carts -- innumerable quantities of these will break and rot and never come back. Then innumerable horses and oxen will start out fat and come back lean or will not return at all. And innumerable people will die because their food will be cut off and cannot be supplied on account of the great distances of the roads. And innumerable people will be sick and die of the constant danger and the irregularity of eating and drinking and the extremes of hunger and over-eating. Then, the army will be lost in large numbers or entirely; in either case the number will be innumerable. And this means the spirits will lose their worshippers, and the number of these will also be innumerable.
3
非攻中:
国家发政，夺民之用，废民之利，若此甚众，然而何为为之？曰：“我贪伐胜之名，及得之利，故为之。”子墨子言曰：“计其所自胜，无所可用也。计其所得，反不如所丧者之多。今攻三里之城，七里之郭，攻此不用锐，且无杀而徒得此然也。杀人多必数于万，寡必数于千，然后三里之城、七里之郭，且可得也。今万乘之国，虚数于千，不胜而入广衍数于万，不胜而辟。然则土地者，所有馀也，士民者，所不足也。今尽士民之死，严下上之患，以争虚城，则是弃所不足，而重所有馀也。为政若此，非国之务者也。”

Condemnation of Offensive War II:
Why then does the government deprive the people of their opportunities and benefits to such a great extent? It has been answered: "I covet the fame of the victor and the possessions obtainable through the conquest. So I do it." Mozi said: But when we consider the victory as such, there is nothing useful about it. When we consider the possessions obtained through it, it does not even make up for the loss. Now about the siege of a city of three li or a guo of seven li -- if these could be obtained without the use of weapons or the killing of lives, it would be all right. But (as a matter of fact) those killed must be counted by the ten thousand, those widowed or left solitary must be counted by the thousand, before a city of three li or a guo of seven li could be captured. Moreover the states of ten thousand chariots now have empty towns to be counted by the thousand, which can be entered without conquest; and their extensive lands to be counted by the ten thousand (of mu), which can be cultivated without conquest. So, land is abundant but people are few. Now to pursue the people to death and aggravate the danger feared by both superiors and subordinates in order to obtain an empty city -- this is to give up what is needed and to treasure what is already in abundance. Such an undertaking is not in accordance with the interest of the country.
4
非攻中:
饰攻战者言曰：“南则荆、吴之王，北则齐、晋之君，始封于天下之时，其土地之方，未至有数百里也；人徒之众，未至有数十万人也。以攻战之故，土地之博至有数千里也；人徒之众至有数百万人。故当攻战而不可为也。”子墨子言曰：“虽四五国则得利焉，犹谓之非行道也。譬若医之药人之有病者然。今有医于此，和合其祝药之于天下之有病者而药之，万人食此，若医四五人得利焉，犹谓之非行药也。故孝子不以食其亲，忠臣不以食其君。古者封国于天下，尚者以耳之所闻，近者以目之所见，以攻战亡者，不可胜数。何以知其然也？东方自莒之国者，其为国甚小，闲于大国之闲，不敬事于大，大国亦弗之从而爱利。是以东者越人夹削其壤地，西者齐人兼而有之。计莒之所以亡于齐越之间者，以是攻战也。虽南者陈、蔡，其所以亡于吴越之闲者，亦以攻战。虽北者且不一著何，其所以亡于燕、代、胡、貊之闲者，亦以攻战也。”是故子墨子言曰：“古者王公大人，情欲得而恶失，欲安而恶危，故当攻战而不可不非。”

Condemnation of Offensive War II:
Those who endeavor to gloss over offensive wars would say: "In the south there are the lords of Jing and Yue, and in the north there are the lords of Qi and Jin. When their states were first assigned to them, they were but a hundred li square in area, and but a few tens of thousands in number of people. By means of wars and attacks, their areas have increased to several thousand li square aud the people to several million. So, then, offensive wars are not to be condemned." Mozi said : The four or five states may have reaped their benefits, still it is not conduct according to the Dao. It is like the physician giving his drugs to the patients. If a physician should give all the sick in the world a uniform drug, among the ten thousand who took it there might be four or five who were benefited, still it is not to be said to be a common (commonly beneficial) medicine. Thus a filial son will not give it to his parent and a loyal minister will not give it to his king. After the empire was in the ancient time divided into states a great many of them died of attacks - the earlier cases we hear of through the ear, the recent cases we saw by the eye. How do we know it is so? In the east there was the state of Ju. It was a small state situated in the midst of big states. It did not show respect and obedience to the big states, and the latter therefore did not like it or favour it. So, on the east Yue cut and appropriated its land by force, and from the west Qi swallowed it up altogether. And it was due to offensive wars that Ju died between two big states. And it was due to offensive war too that in the south Chen and Cai were extinguished by Wu and Yue. And it was also due to offensive wars that in the north Bu Tu He perished among Yan, Dai, Hu and Mo. Therefore Mozi said: If the rulers now really desire gain and avert loss, desire security and avert danger, they cannot but condemn offensive wars.
5
非攻中:
饰攻战者之言曰：“彼不能收用彼众，是故亡。我能收用我众，以此攻战于天下，谁敢不宾服哉？”子墨子言曰：“子虽能收用子之众，子岂若古者吴阖闾哉？古者吴阖闾教七年，奉甲执兵，奔三百里而舍焉，次注林，出于冥隘之径，战于柏举，中楚国而朝宋与及鲁。至夫差之身，北而攻齐，舍于汶上，战于艾陵，大败齐人而葆之大山；东而攻越，济三江五湖，而葆之会稽。九夷之国莫不宾服。于是退不能赏孤，施舍群萌，自恃其力，伐其功，誉其智，怠于教，遂筑姑苏之台，七年不成。及若此，则吴有离罢之心。越王句践视吴上下不相得，收其众以复其雠，入北郭，徙大内，围王宫而吴国以亡。昔者晋有六将军，而智伯莫为强焉。计其土地之博，人徒之众，欲以抗诸侯，以为英名。攻战之速，故差论其爪牙之士，皆列 其1舟车之众，以攻中行氏而有之。以其谋为既已足矣，又攻兹范氏而大败之，并三家以为一家，而不止，又围赵襄子于晋阳。及若此，则韩、魏亦相从而谋曰：‘古者有语，唇亡则齿寒’。赵氏朝亡，我夕从之，赵氏夕；亡，我朝从之。《诗》曰‘鱼水不务，陆将何及乎！’”是以三主之君，一心戮力辟门除道，奉甲兴士，韩、魏自外，赵氏自内，击智伯大败之。”是故子墨子言曰：“古者有语曰：‘君子不镜于水而镜于人，镜于水，见面之容，镜于人，则知吉与凶。今以攻战为利，则盖尝鉴之于智伯之事乎？此其为不吉而凶，既可得而知矣。’”

Condemnation of Offensive War II:
Those who endeavor to gloss over offensive wars would say: "These states perished because they could not gather and employ their multitudes. I can gather and employ my multitudes and wage war with them; who, then, dares to be unsubmissive?" Mozi said: You might be able to gather and employ your multitudes, but can you compare yourself with the ancient He Lu of Wu? He Lu of Wu (about 510 B.C.) in the ancient days drilled his soldiers seven years. With armour on and weapons in hand they could cover three hundred li (in a day) before encamping (for the night). Passing Zhulin, they emerged at the narrow Pass of Min. They engaged in battle (with the state of Chu) at Boju. Subduing Chu, (He Lu) gave audience to Song and Lu. By the time of Fu Chai he attacked Qi in the north, encamped on the Wen River, fought at Ai Ling and greatly defeated Qi and compelled surety from them at Mt.Tai. In the east he attacked Yue, crossing the Three Rivers and the Five Lakes, and compelled surety at Guiji. None of the nine tribes dared to show disrespect. Reaching home, however, he would not reward the orphaned or give to the numerous rustics. He depended on his own might, gloated over his success, praised his own cleverness, and neglected instructing and training his people. He built the Monument of Gusu which was not completed even in seven years. By this time (the people of Wu) felt tired and disheartened. Seeing the friction between the superior and the subordinates in Wu, Goujian of Yue gathered his multitudes to take revenge. He broke into its kuo on the north, moved away its royal boat, and surrounded its palace. And thus Wu perished. Some time ago Jin had six ministers and Zhibo (about 455 B.C.) was the most powerful. He considered the large area of his land and the great number of his people, and desired to attack the feudal lords in order to have a rapid spread of his courageous name through war and battle. So he ranked his brave warriors and arranged his boat and chariot forces. He attacked (the house of) Zhongxing and seized it. This showed to him that his plans were satisfactory. Then he attacked Fan and totally defeated him. Thus he absorbed three families into one. He did not stop even there. but surrounded Minister Xiang of Zhao at Jinyang. By this time Han and Wei came together and deliberated, saying: "An ancient proverb says: 'When the lips are removed the teeth will become cold.' The house of Zhao dying in the morning we would be following it in the evening; the house of Zhao dying in the evening we would be following it in the morning. A poet sings: 'If the fish would not act while yet in water, what can it do when it is already placed on land?'" Thereupon the three ministers worked with united strength and a single mind, opening passes and blazing trails, putting on armour and arousing the warriors. With Han and Wei from without and Zhao from within, they battled Zhibo and totally defeated him. Therefore Mozi said : An ancient proverb says: "The superior man would not go to water but to man for a mirror." In water as a mirror one sees only one's face; in man as a mirror one can predict good and bad luck." Have those who now regard offensive wars as beneficial made use of Zhibo's story? It is plainly discernible to be not auspicious but ominous.
1. 其 : Lost in transcription. 孙诒让《墨子闲诂》

《非攻下 - Condemnation of Offensive War III》



1
非攻下:
子墨子言曰：“今天下之所誉善者，其说将何 哉1？为其上中天之利，而中中鬼之利，而下中人之利，故誉之与？意亡非为其上中天之利，而中中鬼之利，而下中人之利，故誉之与？虽使下愚之人，必曰：‘将为其上中天之利，而中中鬼之利，而下中人之利，故誉之’。今天下之所同义者，圣王之法也。今天下之诸侯将犹多皆免攻伐并兼，则是有誉义之名，而不察其实也。此譬犹盲者之与人，同命白黑之名，而不能分其物也，则岂谓有别哉？是故古之知者之为天下度也，必顺虑其义，而后为之行，是以动则不疑，速通成得其所欲，而顺天鬼百姓之利，则知者之道也。是故古之仁人有天下者，必反大国之说，一天下之和，总四海之内，焉率天下之百姓，以农臣事上帝山川鬼神。利人多，功故又大，是以天赏之，鬼富之，人誉之，使贵为天子，富有天下，名参乎天地，至今不废。此则知者之道也，先王之所以有天下者也。

Condemnation of Offensive War III:
Mozi said: What does the world now praise to be good? Is not an act praised because it is useful to Heaven on high, to the spirits in the middle sphere, and to the people below? Certainly no other reason is needed for praise than to be useful to Heaven on high, to the spirits in the middle, and to the people below. Even the stupid would say it is praiseworthy when it is helpful to Heaven on high, to the spirits in the middle, and to the people below. And what the world agrees on is just the way of the sage-kings. Now the feudal lords in the empire still attack and assault each other. This is to praise the principle without understanding its real meaning. They resemble the blind man who uses with others the names of black and white but cannot discriminate between such objects. Can this be said to be real discrimination? Therefore, deliberating for the empire, the ancient wise men always considered the real (meaning of the) principles, and acted accordingly. Hence thev were no more uncertain in their actions. All desires, far or near, were satisfied, and Heaven, the spirits, and the people were all blessed. Such was the way of the wise men. Governing the empire, the ancient magnanimous men always worked for mutual satisfaction with the large states, brought the empire into harmony, and centralized all that was within the four seas. Then they led the people in the empire diligently to do service to God, hills and rivers, and the spirits and ghosts. Many were the benefits to the people and great was their success. Thereupon Heaven rewarded them, the spirits enriched them, and the people praised them. The high honour of Son of Heaven was conferred upon them and the great wealth of the whole world was given to them. Their names partake of (the permanence and greatness of) Heaven and Earth and are not forgotten even to this day. Such is the way of the wise and such is the way by which the ancient kings came to possess the world.
1. 哉 : Lost in transcription. 孙诒让《墨子闲诂》
2
非攻下:
今王公大人天下之诸侯则不然，将必皆差论其爪牙之士，皆列其舟车之卒伍，于此为坚甲利兵，以往攻伐无罪之国。入其国家边境，芟刈其禾稼，斩其树木，堕其城郭，以湮其沟池，攘杀其牲牷，燔溃其祖庙，劲杀其万民，覆其老弱，迁其重器，卒进而柱乎斗，曰‘死命为上，多杀次之，身伤者为下，又况失列北桡乎哉，罪死无赦’，以譂其众。夫无兼国覆军，贼虐万民，以乱圣人之绪。意将以为利天乎？夫取天之人，以攻天之邑，此刺杀天民，剥振神之位，倾覆社稷，攘杀其牺牲，则此上不中天之利矣。意将以为利鬼乎？夫杀之人，灭鬼神之主，废灭先王，贼虐万民，百姓离散，则此中不中鬼之利矣。意将以为利人乎？夫杀之人，为利人也博矣。又计其费此，为周生之本，竭天下百姓之财用，不可胜数也，则此下不中人之利矣。

Condemnation of Offensive War III:
The rulers and lords of to-day are quite different. They all rank their warriors and arrange their boat and chariot forces; they make their armour strong and weapons sharp in order to attack some innocent state. Entering the state they cut down the grain fields and fell the trees and woods; they tear down the inner and outer walls of the city and fill up the ditches and ponds; they seize and kill the sacrificial animals and burn down the ancestral temple; they kill and murder the people and exterminate the aged and weak; they move away the treasures and valuables. The soldiers are encouraged to advance by being told: "To suffer death is the highest (service you can render), to kill many is the next, to be wounded is the lowest. But if you should drop out from your rank and attempt to sneak away, the penalty will be death without moderation." Thus the soldiers are put to fear. Now to capture a state and to destroy an army, to disturb and torture the people, and to set at naught the aspirations of the sages by confusion - is this intended to bless Heaven? But the people of Heaven are gathered together to besiege the towns belonging to Heaven. This is to murder men of Heaven and dispossess the spirits of their altars and to ruin the state and to kill the sacrificial animals. It is then not a blessing to Heaven on high. Is it intended to bless the spirits? But men of Heaven are murdered, spirits are deprived of their sacrifices, the earlier kings are neglected, the multitude are tortured and the people are scattered; it is then not a blessing to the spirits in the middle. Is it intended to bless the people? But the blessing of the people by killing them off must be very meagre. And when we calculate the expense, which is the root of the calamities to living, we find the property of innumerable people is exhausted. It is, then, not a blessing to the people below either.
3
非攻下:
今夫师者之相为不利者也，曰：将不勇，士不分，兵不利，教不习，师不众，率不利和，威不圉，害之不久，争之不疾，孙之不强。植心不坚，与国诸侯疑，与国诸侯疑，则敌生虑，而意羸矣。偏具此物，而致从事焉，则是国家失卒，而百姓易务也。今不尝观其说好攻伐之国？若使中兴师，君子庶人也，必且数千，徒倍十万，然后足以师而动矣。久者数岁，速者数月，是上不暇听治，士不暇治其官府，农夫不暇稼穑，妇人不暇纺绩织紝，则是国家失卒，而百姓易务也，然而又与其车马之罢弊也，幔幕帷盖，三军之用，甲兵之备，五分而得其一，则犹为序疏矣。然而又与其散亡道路，道路辽远，粮食下继傺，食饮之时，厕役以此饥寒冻馁疾病，而转死沟壑中者，不可胜计也。此其为不利于人也，天下之害厚矣。而王公大人，乐而行之。则此乐贼灭天下之万民也，岂不悖哉！今天下好战之国，齐、晋、楚、越，若使此四国者得意于天下，此皆十倍其国之众，而未能食其地也。是人不足而地有馀也。今又以争地之故，而反相贼也，然则是亏不足，而重有馀也”。

Condemnation of Offensive War III:
Now that the armies are intended for mutual destruction, it is evident: If the general be not courageous, if soldiers be not brave, if weapons be not sharp, if drills be not frequent, if the force be not large, if generals be not harmonious, if power be not august, if a siege be not enduring, if an assault be not speedy, if people be not strongly bound together, if determination be not firm - if this be so, the (other) feudal lords will suspect. When feudal lords entertain suspicion, enemies will be stirred up and cause anxiety, and the morale will be weakened. On the other hand, if every preparation is in good shape and the state goes out to engage in war, then the state will lose its men and the people will neglect their vocations. Have we not heard it said that, when a warring state goes on an expedition, of the officers there must be several hundred, of the common people there must be several thousand, and of the soldiers and prisoners there must be ten thousand, before the army can set out? It may last for several years, or, at the shortest, several months. So, the superior will have no time to attend to government, the officials will have no time to attend to their offices, the farmers will have no time to sow or reap, the women will have no time to weave or spin: that is, the state will lose its men and the people will neglect their vocations. Besides, the chariots will break and horses will be exhausted. As to tents, army supplies, and soldiers' equipment - if one-fifth of these can remain (after the war) it would already be beyond expectation. Moreover, innumerable men will be missing and lost on the way, and will become sick from the long distances, meagre rations, hunger and cold, and die in the ditches. Now the calamity to the people and the world is tremendous. Yet the rulers enjoy doing it. This means they enjoy injuring and exterminating the people; is this not perversity? The most warring states in the empire to-day are Qi, Jin, Chu, and Yue. These four states are all successful in the world. Even if their people be increased tenfold, still they could not consume all that their land could produce. That is, they are in need of men while they have a surplus of land. Still they strove against each other to possess more land. This is to neglect what is needed and to value what is already in plenty.
4
非攻下:
今遝夫好攻伐之君，又饰其说以非子墨子曰：“以攻伐之为不义，非利物与？昔者禹征有苗，汤伐桀，武王伐纣，此皆立为圣王，是何故也？”子墨子曰：“子未察吾言之类，未明其故者也。彼非所谓攻，谓诛也。昔者三苗大乱，天命殛之，日妖宵出，雨血三朝，龙生于庙，犬哭乎巿，夏冰，地坼及泉，五谷变化，民乃大振。高阳乃命玄宫，禹亲把天之瑞令以征有苗，四电诱袛，有神人面鸟身，若瑾以侍，扼矢有苗之祥，苗师大乱，后乃遂几。禹既已克有三苗，焉磨为山川，别物上下，卿制大极，而神民不违，天下乃静。则此禹之所以征有苗也。遝至乎夏王桀，天有酷命，日月不时，寒暑杂至，五谷焦死，鬼呼国，鹤鸣十夕馀。 天1乃命汤于镳宫，用受夏之大命，夏德大乱，予既卒其命于天矣，往而诛之，必使汝堪之。汤焉敢奉率其众，是以乡有夏之境，帝乃使阴暴毁有夏之城。少少有神来告曰：‘夏德大乱，往攻之，予必使汝大堪之。予既受命于天，天命融隆火，于夏之城闲西北之隅。汤奉桀众以克有，属诸侯于薄，荐章天命，通于四方，而天下诸侯莫敢不宾服。则此汤之所以诛桀也。遝至乎商王纣天不序其德，祀用失时。兼夜中，十日雨土于薄，九鼎迁止，妇妖宵出，有鬼宵吟，有女为男，天雨肉，棘生乎国道，王兄自纵也。赤鸟衔圭，降周之岐社，曰：‘天命周文王伐殷有国。’泰颠来宾，河出绿图，地出乘黄。武王践功，梦见三神 曰2：予既沈渍殷纣于酒德矣，往攻之，予必使汝大堪之’。武王乃攻狂夫，反商之周，天赐武王黄鸟之旗。王既已克殷，成帝之来，分主诸神，祀纣先王，通维四夷，而天下莫不宾，焉袭汤之绪，此即武王之所以诛纣也。若以此三圣王者观之，则非所谓攻也，所谓诛也”。

Condemnation of Offensive War III:
The warring lords would gloss over (their conduct) with arguments to confute Mozi, saying: "Do you condemn attack and assault as unrighteous and not beneficial? But, anciently, Yu made war on the Prince of Miao, Tang on Jie, and King Wu on Zhou. Yet these are regarded as sages. What is your explanation for this?" Mozi said: You have not examined the terminology of my teaching and you do not understand its motive. What they did is not to be called "attack" but "punishment." Anciently, the three Miao tribes were in great confusion. Heaven ordered their destruction. The sun rose at night. It rained blood for three days. Dragons emerged in the temple and dogs cried in the market place. Ice came in summer and earth cracked until water gushed forth. The five grains appeared in mutation. At these, the people were greatly shocked. Gao Yang then gave command (to Yu) in the Yuan Palace. Yu held the imperial jade order in hand and set forth to conquer Miao. Amidst thunder and lightning, a god with the face of a man and the body of a bird was revealed to be waiting upon (Yu) with the gui in hand. The general of Miao was brought down by an arrow and the Miao army was set in great confusion. And the Miao tribes became less and less significant ever after. Having conquered Miao, Yu set apart the hills and rivers (by names), and ordered things into high and low. With sacrifices he set up the four bordering countries, and neither spirits nor men revolted (any more). So there was peace in the world. This was the reason why Yu made war on the Miao. When it came to King Jie of Xia, Heaven gave severe order. Sun and moon did not appear on time. Winter and summer came irregularly. The five grains were dried up to death. Ghosts called in the country, and cranes shrieked for more than ten nights. Heaven then commissioned Tang in the Biao Palace, to receive the great trust that had been given to Xia, as the conduct of Xia fell into great perversity. Only then dared Tang to lead his multitude and enter the borders of Xia. And he let the deserters of the enemy destroy the cities of Xia. Soon after, a god came and told him: "The conduct of Xia is in great confusion. Go and punish him. I will surely let you destroy him, as I have my orders from Heaven." Heaven ordered Zhuyong to send down fire on the northwestern corner of the city of Xia. Thus Tang led the men of Jie and conquered Xia. He then gave audience to the feudal lords at Bo. He revealed and made known the will of Heaven and spread it in the four directions, and none of the feudal lords in the empire dared to show disrespect. This was the reason why Tang punished Jie. When it came to the regime of King Zhou of Shang, his conduct was not acceptable to Heaven. Sacrifices were not according to seasons. Even in the night... It rained sand for ten days at Bo. The nine caldrons moved from their place. Witches appeared in the dark and ghosts sighed at night. Some women turned into men. Flesh came down from Heaven like rain. Thorny brambles covered up the national highways. Yet the king became even more dissolute. A red bird holding a gui by its beak alighted on Mt. Qi, proclaiming: "Heaven decrees King Wen of Zhou to punish Yin and possess its empire." Tai Dian then came to be minister to (King Wen). The charts emerged out of the River and chenghuang appeared on land. Thereupon King Wu ascended the throne. Three gods spoke to him in a dream, saying: "Now that we have submerged Zhou of Yin in wine, you go and attack him. We will surely let you destroy him." So, King Wu set out and attacked Zhou, and replaced Shang with Zhou. Heaven gave King Wu the Yellow Bird Pennant. Having conquered Yin he continued the order of Tang and assigned the worship of the ancestors of Zhou to the feudal lords. Connexions with the barbarians of the four borders were established, and none in the world dared to show disrespect. This was the reason why King Wu punished Zhou. Speaking about the work of these three sages, it is not to be called attack but punishment.
1. 天 : Lost in transcription. 孙诒让《墨子闲诂》2. 曰 : Lost in transcription. 孙诒让《墨子闲诂》
5
非攻下:
则夫好攻伐之君，又饰其说以非子墨子曰：“子以攻伐为不义，非利物与？昔者楚熊丽始讨此睢山之闲，越王繄亏”，出自有遽，始邦于越，唐叔与吕尚邦齐晋。此皆地方数百里，今以并国之故，四分天下而有之。是故何也？”子墨子曰；“子未察吾言之类，未明其故者也。古者天子之始封诸侯也，万有馀，今以并国之故，万国有馀皆灭，而四国独立。此譬犹医之药万有馀人，而四人愈也，则不可谓良医矣。”

Condemnation of Offensive War III:
The warring lords would again gloss over (their conduct) with arguments for offensive war against Mozi, saying: Do you condemn attack and assault as unrighteous and not beneficial? But, in ancient times, Xiong Li was assigned to the state of Chu (about 1100 B.C.) in the Mt. of Sui. Yi Kui started at Youju, and became lord of Yue. Uncle Tang and Lu Shang were first appointed to rule over the states of Jin (1107 B.C.) and of Qi (about 1120 B.C.) respectively. All these started with a few hundred li square of land. On account of their capture of other states, now each of them has a quarter of the empire. What is your explanation for this?" Mozi said: You have not examined the terminology of my teachings and you do not understand the underlying principle. In ancient times the emperor commissioned feudal lords numbering more than ten thousand. On account of absorption of one state by another, all of the more than ten thousand states have disappeared with only the four remaining. This is like the physician who attends more than ten thousand patients but cures only four. Such an one is not to be said to be a good physician.
6
非攻下:
则夫好攻伐之君又饰其说曰：“我非以金玉、子女、壤地为不足也，我欲以义名立于天下，以德求诸侯也。”子墨子曰：“今若有能以义名立于天下，以德求诸侯者，天下之服可立而待也。夫天下处攻伐久矣，譬若傅子之为马然。今若有能信效先利天下诸侯者，大国之不义也，则同忧之；大国之攻小国也，则同救之；小国城郭之不全也，必使修之；布粟之绝，则委之；币帛不足，则共之。以此效大国，则小国之君说，人劳我逸，则我甲兵强。宽以惠，缓易急，民必移。易攻伐以治我国，攻必倍。量我师举之费，以争诸侯之毙，则必可得而序利焉。督以正，义其名，必务宽吾众，信吾师，以此授诸侯之师，则天下无敌矣。其为下不可胜数也。此天下之利，而王公大人不知而用，则此可谓不知利天下之巨务矣。”是故子墨子曰：“今且天下之王公大人士居子，中情将欲求兴天下之利，除天下之害，当若繁为攻伐，此实天下之巨害也。今欲为仁义，求为上士，尚欲中圣王之道，下欲中国家百姓之利，故当若非攻之为说，而将不可不察者此也。”

Condemnation of Offensive War III:
The warring lords would again gloss over (their conduct) with arguments, saying: "(I wage war) not because I am still discontented with my gold and jade, my children and my land. I want to have my name as a righteous ruler established in the world and draw the other feudal lords to me with my virtue." Mozi said: If there were some one who would establish his righteous name for justice in the world and draw the feudal lords to him with his virtue, the submission of the whole world to him could be awaited while standing. For the world has long been in turmoil and war, and it is weary like the boy at playing horse. If only there were some one who would first benefit the other feudal lords in mutual good faith! When some large state acts unrighteously, he would join in the sorrow; when some large state attacks some smaller one he would join in the rescue; when the outer and the inner walls of the city of the small state are in ruin he would demand their repair; when cloth and grains are exhausted he would supply them; when money and silk are insufficient he would share his own - to befriend the large state in this way, the large state will be pleased, to befriend the small state in this way, the small state will be pleased. With the others tired out and one's self at ease, one's armour and weapon would be stronger. When with kindness and mercy we help the people in their need, the people will be drawn over. When good government is substituted for aggressive war, the country will be benefited many fold. When the expense of the army is limited and the evils of the feudal lords removed, then we shall enjoy prosperity. Let the control (of the army) be judicious and the cause be righteous. Be lenient to the people and place confidence in the army - with this to meet the forces of the feudal lords, there can be no equal in the world. And the benefits to the world will be innumerable. This is what wiII benefit the world, yet the rulers do not understand making use of it: such may be said to be ignorance of the great thing in the world. Therefore Mozi said: Now if the rulers and the gentlemen of the world sincerely desire to procure benefits and avert calamities for the world - if they desire to do righteousness and be superior men, if they desire to strike the way of the sage-kings on the one hand and bless the people on the other - if so, the doctrine of Condemnation of Offensive War should not be left unheeded.
　卷六 - Book 6
《节用上 - Economy of Expenditures I》



1
节用上:
圣人为政一国，一国可倍也；大之为政天下，天下可倍也。其倍之非外取地也，因其国家，去其无用之费，足以倍之。圣王为政，其发令兴事，使民用财也，无不加用而为者，是故用财不费，民德不劳，其兴利多矣。其为衣裘何？以为冬以圉寒，夏以圉暑。凡为衣裳之道，冬加温，夏加凊者，鲜且不加者去之。其为宫室何？以为冬以圉风寒，夏以圉暑雨，有盗贼加固者，鲜且不加者去之。其为甲盾五兵何？以为以圉寇乱盗贼，若有寇乱盗贼，有甲盾五兵者胜，无者不胜。是故圣人作为甲盾五兵。凡为甲盾五兵加轻以利，坚而难折者，鲜且不加者去之。其为舟车何？以为车以行陵陆，舟以行川谷，以通四方之利。凡为舟车之道，加轻以利者，鲜且不加者去之。凡其为此物也，无不加用而为者，是故用财不费，民德不劳，其兴利多矣。

Economy of Expenditures I:
When a sage rules a state the benefits of the state will be increased twice. When he governs the empire, those of the empire will be doubled. This increase is not by appropriating land from without. But by cutting out the useless expenditures it is accomplished. In issuing an order, taking up an enterprise, or employing the people and expending wealth, the sage never does anything without some useful purpose. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured. In making clothing, what is the purpose? It is to keep out the cold in winter and heat in summer. The good of clothing is measured in terms of the amount of warmth it adds in winter and coolness in summer: what is merely decorative and does not contribute to these is to be let alone. In building palaces and houses, what is the purpose? It is to keep out the wind and the cold in winter and heat and rain in summer, and to fortify against thieves. What is merely decorative and contributes nothing to these should be let alone. In forging armour and shields and the five weapons, what is the purpose? It is to prepare against invasion and revolts, bandits and thieves. When these happen, with armor, shields, and the five weapons one will succeed, without them one cannot succeed. Therefore the sages forged armour, shields, and the five weapons. And their good is measured in terms of lightness, sharpness and unbreakability: what is merely decorative and contributes nothing to these should be let alone. In building boats and vehicles, what is the purpose? A vehicle is to go on land and a boat is to sail rivers and valleys in order to transport the wealth in the four quarters. The good of boats and vehicles is measured in terms of the amount of facility and convenience they afford: what is merely decorative and contributes nothing to these should be let alone. Now, in making all these things none is done without its use in view. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured.
2
节用上:
有去大人之好聚珠玉、鸟兽、犬马，以益衣裳、宫室、甲盾、五兵、舟车之数于数倍乎！若则不难，故孰为难倍？唯人为难倍。然人有可倍也。昔者圣王为法曰：“丈夫年二十，毋敢不处家。女子年十五，毋敢不事人。”此圣王之法也。圣王即没，于民次也，其欲蚤处家者，有所二十年处家；其欲晚处家者，有所四十年处家。以其蚤与其晚相践，后圣王之法十年。若纯三年而字，子生可以二三年矣。此不惟使民蚤处家而可以倍与？且不然已。

Economy of Expenditures I:
Besides, (the sages) again gave up all such hobbies as collecting pearls and jade, and pet birds, and animals such as dogs and horses, in order to replenish clothing, houses, armour, shields, and the five weapons, and boats and vehicles. And these were multiplied several times. But to increase these is not difficult. What, then, is difficult to increase? To increase the population is difficult. In ancient times, the sage-kings said: "No man of twenty should dare to be without a family; no girl of fifteen should dare to be without a master." Such were the laws of the sage-kings. Now that the sage-kings have passed away, the people have become loose. Those who like to have a family early sometimes marry at twenty. Those who like to have a family late sometimes marry at forty. When the late marriages are made up by the early ones, (the average) is still later than the legal requirements of the sage-kings by ten years. Supposing births are given to children on an average of one in three years, then two or three children should have been born (by the time men now marry). This is not just to urge men to establish families early in order to increase the population. But also...
3
节用上:
今天下为政者，其所以寡人之道多，其使民劳，其籍敛厚，民财不足，冻饿死者不可胜数也。且大人惟毋兴师以攻伐邻国，久者终年，速者数月，男女久不相见，此所以寡人之道也。与居处不安，饮食不时，作疾病死者，有与侵就伏橐，攻城野战死者，不可胜数。此不令为政者，所以寡人之道数术而起与？圣人为政特无此，不圣人为政，其所以众人之道亦数术而起与？”故子墨子曰：“去无用之费，圣王之道，天下之大利也。”

Economy of Expenditures I:
Those who govern the empire to-day diminish the people in more ways than one: Employing the people they exhaust them, levying taxes they make them heavy. People fall into poverty and innumerable persons die of hunger and cold. Moreover the rulers make war and attack some neighbouring states. It may last a whole year, or, at the shortest, several months. Thus man and woman cannot see each other for a long time. Is not this a way to diminish the people? Living in danger, eating and drinking irregularly many become sick and die. Hiding in ambush, setting fire, besieging a city, and battling in the open fields, innumerable men die. Are not ways of diminishing the people getting numerous with the government of the rulers of to-day? They did not exist when the sage-kings administered the government. (In the government by the sagacious), many ways of increasing the population will arise. Therefore Mozi said: To cut out expenditures is the way of the sage-kings and a great blessing to the world.

《节用中 - Economy of Expenditures II》



1
节用中:
子墨子言曰：“古者明王圣人，所以王天下，正诸侯者，彼其爱民谨忠，利民谨厚，忠信相连，又示之以利，是以终身不餍，殁世而不卷。古者明王圣人，其所以王天下正诸侯者，此也。

Economy of Expenditures II:
Mozi said: The ancient illustrious kings and sages ruled over the empire and headed the feudal lords because they loved the people loyally and blessed them with many benefits. Loyalty calls out confidence. And, when blessing is shown in addition, the people were not wearied during their whole life and did not feel tired until their death. That the ancient illustrious kings and sages could rule over the empire and head the feudal lords is just because of this.
2
节用中:
是故古者圣王，制为节用之法曰：‘凡天下群百工，轮车、韗鞄、陶、冶、梓匠，使各从事其所能’，曰：‘凡足以奉给民用，则止。’诸加费不加于民利者，圣王弗为。

Economy of Expenditures II:
And the ancient sage-kings authorized the code of laws of economy, saying: "All you artisans and workers, carpenters and tanners, potters and smiths, do what you can do. Stop when the needs of the people are satisfied." What causes extra expense but adds no benefit to the people the sage-kings would not undertake.
3
节用中:
古者圣王制为饮食之法曰：‘足以充虚继气，强股肱，耳目聪明，则止。不极五味之调，芬香之和，不致远国珍怪异物。’何以知其然？古者尧治天下，南抚交址北降幽都，东西至日所出入，莫不宾服。逮至其厚爱，黍稷不二，羹胾不重，饭于土塯，啜于土形，斗以酌。俛仰周旋威仪之礼，圣王弗为。

Economy of Expenditures II:
The ancient sage-kings authorized the code of laws regarding food and drink, saying: "Stop when hunger is satiated, breathing becomes strong, limbs are strengthened and ears and eyes become sharp. There is no need of combining the five tastes extremely well or harmonizing the different sweet odours. And efforts should not be made to procure rare delicacies from far countries." How do we know such were the laws? In ancient times, when Yao was governing the empire he consolidated Jiaoze on the south, reached Youdu on the north, expanded from where the sun rises to where the sun sets on the east and west, and none wag unsubmissive or disrespectful. Yet, even when he was served with what he much liked, he did not take a double cereal or both soup and meat. He ate out of an earthen liu and drank out of an earthen xing, and took wine out of a spoon. With the ceremonies of bowing and stretching and courtesies and decorum the sage-king had nothing to do.
4
节用中:
古者圣王制为衣服之法曰：‘冬服绀緅之衣，轻且暖，夏服絺綌之衣，轻且凊，则止。’诸加费不加于民利者，圣王弗为。古者圣人为猛禽狡兽，暴人害民，于是教民以兵行，日带剑，为刺则入，击则断，旁击而不折，此剑之利也。甲为衣则轻且利，动则兵且从，此甲之利也。车为服重致远，乘之则安，引之则利，安以不伤人，利以速至，此车之利也。古者圣王为大川广谷之不可济，于是利为舟楫，足以将之则止。虽上者三公诸侯至，舟楫不易，津人不饰，此舟之利也。

Economy of Expenditures II:
The ancient sage-kings authorized the code of laws regarding clothing, saying: "Be satisfied with clothes of blue or grey silk in winter which are light and warm, and with clothes of flax-linen in summer which are light and cool." What causes extra expenditure but does not add benefits to the people the sage-kings would not allow. Because the ferocious and cunning animals were destroying men and injuring the people, the ancient sage-kings taught the people the use of weapons, saying: "Carry a two-edged sword which penetrates when it pierces and severs when it cuts. When struck with the flat side it does not break, this is the utility of a sword. To be light and strong and afford convenience of action, such is the utility of armour. A vehicle is used to carry weight and to travel great distances. It should be safe to ride and easy to pull; safe to ride so as not to hurt the rider, easy to pull so as to reach the destination speedily. This is the utility of the vehicle. Because the wide rivers and broad valleys were once not crossable the sage-kings ordered boats and oars to be made. And these were made just so that they could cross the riveri. Even when the High Duke or a feudal lord arrived, the boat and the oars were not changed and the ferryman put on no decorations. Such is the utility of the boat.
5
节用中:
古者圣王制为节葬之法曰：‘衣三领，足以朽肉，棺三寸，足以朽骸，堀穴深不通于泉，流不发泄则止。死者既葬，生者毋久丧用哀。’

Economy of Expenditures II:
The ancient sage-kings authorized the code of laws limiting funeral expenditure, saying: "Of shrouds. there shall be three pieces in order to be enough to hold the rotting flesh. The coffin shall be three inches thick, to be sufficient to hold the rotting bones. The pit shall be dug not deep enough to reach water, but just so deep that the gases will not escape. When the dead is buried the living shall not mourn too long."
6
节用中:
古者人之始生，未有宫室之时，因陵丘堀穴而处焉。圣王虑之，以为堀穴曰：‘冬可以辟风寒’，逮夏，下润湿，上熏烝，恐伤民之气，于是作为宫室而利。”然则为宫室之法将柰何哉？子墨子言曰：“其旁可以圉风寒，上可以圉雪霜雨露，其中蠲洁，可以祭祀，宫墙足以为男女之别则止，诸加费不加民利者，圣王弗为。”

Economy of Expenditures II:
In those ancient days, at the beginning of the race, when there were no palaces or houses, people lived in caves dug at the side of hills and mounds. The sage-kings felt quite concerned, thinking that the caves might keep off the wind and cold in winter, but that in summer it would be wet below and steaming above which might hurt the health of the people. So palaces and houses were built and found useful. Now, what is the standard in building palaces and houses? Mozi said: Just so that on the side it can keep off the wind and the cold, on top it can keep off the snow, frost, rain, and dew, within it is clean enough for sacrificial purposes, and that the partition in the palace is high enough to separate the men from the women. What causes extra expenditure but does not add any benefit to the people, the sage-kings will not undertake.

22
卷六:
节用下

Book 6:
Economy of Expenditures III
23
卷六:
节葬上

Book 6:
Simplicity in Funerals I
24
卷六:
节葬中

Book 6:
Simplicity in Funerals II

《节葬下 - Simplicity in Funerals III》



1
节葬下:
子墨子言曰：“仁者之为天下度也，辟之无以异乎孝子之为亲度也。今孝子之为亲度也，将柰何哉？曰：‘亲贫则从事乎富之，人民寡则从事乎众之，众乱则从事乎治之。’当其于此也，亦有力不足，财不赡，智不智，然后己矣。无敢舍馀力，隐谋遗利，而不为亲为之者矣。若三务者，孝子之为亲度也，既若此矣。

Simplicity in Funerals III:
Mozi said: The magnanimous ruler takes care of the empire, in the same way as a filial son takes care of his parents. But how does the filial son take care of his parents? If the parents are poor he would enrich them; if the parents have few people (descendants) he would increase them; if the members (of the family) are in confusion he would put them in order. Of course, in doing this he might find his energy insufficient, his means limited, or his knowledge inadequate. But he dare not allow any energy, learning, or means unused to serve his parents. Such are the three interests of the filial son in taking care of his parents.
2
节葬下:
虽仁者之为天下度，亦犹此也。曰：‘天下贫则从事乎富之，人民寡则从事乎众之，众而乱则从事乎治之。’当其于此，亦有力不足，财不赡、智不智，然后已矣。无敢舍馀力，隐谋遗利，而不为天下为之者矣。若三务者，此仁者之为天下度也，既若此矣。

Simplicity in Funerals III:
And the same is true of the magnanimous ruler in taking care of the empire: if the empire is poor he would enrich it; if the people are few he would increase them; if the multitude are in confusion he would put them in order. Of course in doing these he might find his energy insufficient, means limited, or knowledge inadequate, but he dare not allow any energy, learning, or means unused to serve the world. And such are the three interests of the magnanimous ruler in taking care of the empire.
3
节葬下:
今逮至昔者三代圣王既没，天下失义，后世之君子，或以厚葬久丧以为仁也，义也，孝子之事也；或以厚葬久丧以为非仁义，非孝子之事也。曰二子者，言则相非，行即相反，皆曰：‘吾上袓述尧舜禹汤文武之道者也。’而言即相非，行即相反，于此乎后世之君子，皆疑惑乎二子者言也。若苟疑惑乎之二子者言，然则姑尝传而为政乎国家万民而观之。计厚葬久丧，奚当此三利者？我意若使法其言，用其谋，厚葬久丧实可以富贫众寡，定危治乱乎，此仁也，义也，孝子之事也，为人谋者不可不劝也。仁者将兴之天下，谁贾而使民誉之，终勿废也。意亦使法其言，用其谋，厚葬久丧实不可以富贫众寡，定危理乱乎，此非仁非义，非孝子之事也，为人谋者不可不沮也。仁者将求除之天下，相废而使人非之，终身勿为。

Simplicity in Funerals III:
When the sage-kings of the Three Dynasties had passed away, and the world had become ignorant of their principles, some of the gentlemen in later generations regarded elaborate funeral and extended mourning as magnanimous, and righteous, and the duty of a filial son; while others held them to be not magnanimous, not righteous, and not the duty of the filial son. These two groups condemn each other in words and contradict each other in deed, and yet both claim to be followers of the way of Yao, Shun, Yu, Tang, Wen, and Wu. But since they are disagreed in word and opposed in deed, people doubt the assertions of both. Now that the assertions of both are doubted, it will be well to turn to the government of the country and the people and see how elaborate funeral and extended mourning affect the three interests. In my opinion, if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning could enrich the poor, increase the few, remove danger, and regulate disorder, it would be magnanimous, righteous, and the duty of a filial son. Those who are to give counsel could not but encourage it. And the magnanimous (ruler) would seek to have it flourish in the empire and establish it so as to have the people praise it and never disregard it in their whole life. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger, and regulate disorder, it will not be magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. And the magnanimous will seek to have it abolished in the empire and abandon it so as to have the people condemn it, never to practise it in their whole life.
4
节葬下:
且故兴天下之利，除天下之害，令国家百姓之不治也，自古及今，未尝之有也。何以知其然也？今天下之士君子，将犹多皆疑惑厚葬久丧之为中是非利害也。”故子墨子言曰：“然则姑尝稽之，今虽毋法执厚葬久丧者言，以为事乎国家。此存乎王公大人有丧者，曰棺椁必重，葬埋必厚，衣衾必多，文绣必繁，丘陇必巨；存乎匹夫贱人死者，殆竭家室；乎诸侯死者，虚车府，然后金玉珠玑比乎身，纶组节约，车马藏乎圹，又必多为屋幕。鼎鼓几梴壶滥，戈剑羽旄齿革，挟而埋之，满意。若送从，曰天子杀殉，众者数百，寡者数十。将军大夫杀殉，众者数十，寡者数人。处丧之法将柰何哉？曰哭泣不秩声翁，縗绖垂涕，处倚庐，寝苫枕块，又相率强不食而为饥，薄衣而为寒，使面目陷陬，颜色黧黑耳目不聪明，手足不劲强，不可用也。又曰上士之操丧也，必扶而能起，杖而能行，以此共三年。若法若言，行若道使王公大人行此，则必不能蚤朝，五官六府，辟草木，实仓廪。使农夫行此。则必不能蚤出夜入，耕稼树艺。使百工行此，则必不能修舟车为器皿矣。使妇人行此，则必不能夙兴夜寐，纺绩织紝。细计厚葬。为多埋赋之财者也。计久丧，为久禁从事者也。财以成者，扶而埋之；后得生者，而久禁之，以此求富，此譬犹禁耕而求获也，富之说无可得焉。

Simplicity in Funerals III:
It has never happened, from ancient times to the present day, that benefits are procured, calamities averted for the world, and disorder among the people of the country is regulated by elaborate funerals and extended mourning. How do we know? For even at the present the gentlemen of the world are still doubtful whether elaborate funeral and extended mourning are right and beneficial. Mozi said: I have examined the sayings of those who uphold elaborate funeral and extended mourning. If they should be taken seriously in the country, it would mean: when a lord dies, there would be several inner and outer coffins. He would be buried deep. There would be many shrouds. Embroidery would be elaborate. The grave mound would be massive. So, then, the death of a common man would exhaust the wealth of a family. And the death of a feudal lord would empty the state treasury before his body would be surrounded with gold, jade, and pearls, and the grave filled with carts and horses and bundles of silk. Further, there should be plenty of canopies and hangings, dings, drums, tables, pots, and ice receptacles, spears, swords, feather banners, and hides all to be carried along and buried. Not till then are the requirements considered fulfilled. And, regarding those who were to die to accompany their lord, for the emperor or a feudal lord there should be from several hundred to several tens, and for a minister or secretary there should be from several tens to several. What are the rules to be observed by the mourner? He must weep without restraint and sound as if he is choking. Sackcloth is worn on the breast and hat of flax on the head. His tears and snivel are not to be wiped away. The mourner is to live in a mourning hut, sleep on a coarse mat of straw, and lay his head on a lump of earth. Then, he would be obliged to abstain from food in order to look hungry, and to wear little in order to look cold. The face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise, and lean on a cane to walk. And all this is to last three years. Adopting such a doctrine and practising such a principle rulers cannot come to court early (and retire late); the officials cannot attend to the five offices and six posts and encourage farming and forestry and fill the granaries; the farmers cannot start out early and come in late to cultivate the land and plant trees; the artisans cannot build boats and vehicles and make vessels and utensils; and the women cannot rise early and retire late to weave and spin. So, then, in elaborate funerals much wealth is buried, and in extended mourning abstention from work is prolonged. Wealth already produced is carried away into the grave. Child-bearing is postponed. To seek wealth in this way is like seeking a harvest by prohibiting farming. The way to wealth then is not here found.
5
节葬下:
是故求以富家而既已不可矣，欲以众人民，意者可邪？其说又不可矣。今唯无以厚葬久丧者为政，君死，丧之三年；父母死，丧之三年；妻与后子死者，五皆丧之三年；然后伯父叔父兄弟孽子其；族人五月；姑姊甥舅皆有月数。则毁瘠必有制矣，使面目陷陬，颜色黧黑，耳目不聪明，手足不劲强，不可用也。又曰上士操丧也，必扶而能起，杖而能行，以此共三年。若法若言，行若道，苟其饥约，又若此矣，是故百姓冬不仞寒，夏不仞暑，作疾病死者，不可胜计也。此其为败男女之交多矣。以此求众，譬犹使人负剑，而求其寿也。众之说无可得焉。

Simplicity in Funerals III:
Now that the practice of elaborate funerals and extended mourning has failed to enrich the country perhaps it can yet increase the population? Again it is powerless. For if elaborate funeral and extended mourning are adopted as the rule, then upon the death of the emperor there will be three years' mourning, upon the death of a parent there will be three years' mourning, upon the death of the wife or the eldest son there will be three years' mourning. There will be three years' mourning for all five (relations). Besides, there will be one year for uncles, brothers, and the other sons; and five months for the near relatives, and also several months for aunts, sisters, nephews, and uncles on the mother's side. Further, there are set rules to emaciate one's health: the face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet are to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise and lean on a cane to walk. And this is to last three years if such a doctrine is adopted and such a principle is practised. Being so hungry and weak, the people cannot stand the cold in winter and the heat in summer. And countless numbers will become sick and die. Sexual relations between husband and wife are prevented. To seek to increase the population by this way is like seeking longevity by thrusting one's self upon a sword. The way to dense population is not here found.
6
节葬下:
是故求以众人民，而既以不可矣，欲以治刑政，意者可乎？其说又不可矣。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若法若言，行若道，使为上者行此，则不能听治；使为下者行此，则不能从事。上不听治，刑政必乱；下不从事，衣食之财必不足。若苟不足，为人弟者，求其兄而不得不弟弟必将怨其兄矣；为人子者，求其亲而不得，不孝子必是怨其亲矣；为人臣者，求之君而不得，不忠臣必且乱其上矣。是以僻淫邪行之民，出则无衣也，入则无食也，内续奚吾，并为淫暴，而不可胜禁也。是故盗贼众而治者寡。夫众盗贼而寡治者，以此求治，譬犹使人三还而毋负己也，治之说无可得焉。

Simplicity in Funerals III:
Now that it has failed to increase the population, perhaps it can yet regulate jurisdiction? Again it is powerless. For, adopting elaborate funerals and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. Adopting such a doctrine and practising such a principle superiors cannot give attention to administration and subordinates cannot attend to their work. When the superiors are unable to give their attention to administration there will be disorder. When the subordinates are unable to attend to their work, the supply of food and clothing will be insufficient. When there is insufficiency, the undutiful younger brother will ask his older brother for help, and when he does not receive it he will hate the elder brother. The unfilial son will turn to his father for help and when he does not receive it he will spurn his father. And the disloyal minister will turn for help to his lord and when he does not receive it he will mock his lord. And vicious and immoral people will commit evil and immorality beyond control when they are without clothing abroad and without food at home. So, bandits and thieves will be numerous but law-abiding people few. Now, to seek order by multiplying the bandits and thieves and diminishing the law-abiding people is like demanding of a person not to present his back to you after making him turn around three times. The way to order is not here found.
7
节葬下:
是故求以治刑政，而既已不可矣，欲以禁止大国之攻小国也，意者可邪？其说又不可矣。是故昔者圣王既没，天下失义，诸侯力征。南有楚、越之王，而北有齐、晋之君，此皆砥砺其卒伍，以攻伐并兼为政于天下。是故凡大国之所以不攻小国者，积委多，城郭修，上下调和，是故大国不耆攻之，无积委，城郭不修，上下不调和，是故大国耆攻之。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若苟贫，是无以为积委也；若苟寡，是城郭沟渠者寡也；若苟乱，是出战不克，入守不固。

Simplicity in Funerals III:
Now that it has failed to regulate jurisdiction and government, perhaps it can yet prevent the large states from attacking the small states? Again it is powerless. For since the ancient sage-kings have passed away and the world has become ignorant of their principles, the feudal lords resort to attack by force. On the south there are the kings of Chu and Yue, and on the north there are the lords of Qi and Jin. All of these show favours and encouragement to their warriors and soldiers, making it their business in the world to attack and absorb (others). Some small states, however, they do not attack, and this because these small states are well stored with supplies, their inner and outer city walls are in repair, and in them the superior and the subordinates are harmonious. Therefore the large states would not want to attack them. Those which are not well stored with supplies, whose inner and outer city walls are not in repair, and in which the superior and the subordinates are not harmonious, the large states would want to attack. Adopting elaborate funerals and extended mourning in government, the state will become poor, the people few, and jurisdiction disorderly. Since the state is poor, no surplus goods can be stored. Since its numbers are few, there will be few workmen to keep the city walls and moats in repair. Since it is disorderly, a state will not be victorious in attack or strong in defence.
8
节葬下:
此求禁止大国之攻小国也，而既已不可矣。欲以干上帝鬼神之褔，意者可邪？其说又不可矣。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若苟贫，是粢盛酒醴不净洁也；若苟寡，是事上帝鬼神者寡也；若苟乱，是祭祀不时度也。今又禁止事上帝鬼神，为政若此，上帝鬼神，始得从上抚之曰：‘我有是人也，与无是人也，孰愈？’曰：‘我有是人也，与无是人也，无择也。’则惟上帝鬼神降之罪厉之祸罚而弃之，则岂不亦乃其所哉！

Simplicity in Funerals III:
Now that it has failed in preventing the large states from attacking the small states, perhaps it can yet procure blessing from God and the spirits. Again it is powerless. For, adopting elaborate funeral and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. When the state is poor the cakes and wine will be unclean. When the people are few the worshippers of God and the spirits will be reduced in number. And when jurisdiction is in disorder the sacrifice will not be made according to season. Moreover, the worship of God and the spirits is now even prohibited. When the government is run like this, God and the spirits would deliberate from on high, saying: "Which is better, to have these people exist or not to have them exist? It really makes no difference whether they exist or not." Therefore God and spirits will send judgement upon them and visit them with calamities and punish and desert them. Is not this quite in place?
9
节葬下:
故古圣王制为葬埋之法，曰：‘棺三寸，足以朽体；衣衾三领，足以覆恶。以及其葬也，下毋及泉，上毋通臭，垄若参耕之亩，则止矣。死则既以葬矣，生者必无久哭，而疾而从事，人为其所能，以交相利也。’此圣王之法也。”

Simplicity in Funerals III:
Therefore the ancient sage-kings authorized the code of laws regarding the burial of the dead thus: The coffin shall be three inches thick, sufficient to hold the body. As to shrouds there shall be three pieces adequate to cover the corpse. It shall not be buried so deep as to reach water and neither so shallow as to allow the odour to ascend. Three feet in size shall be big enough for the mound. There shall be no extended mourning after burial, but speedy return to work and pursuit in what one can do to procure mutual benefit. Such are the laws of the sage-kings.
10
节葬下:
今执厚葬久丧者之言曰：“厚葬久丧虽使不可以富贫众寡，定危治乱，然此圣王之道也。”子墨子曰：“不然。昔者尧北教乎八狄，道死，葬蛩山之阴，衣衾三领，榖木之棺，葛以缄之，既窆而后哭，满堋无封。已葬，而牛马乘之。舜西教乎七戎，道死，葬南己之市，衣衾三领，榖木之棺，葛以缄之，已葬，而市人乘之。禹东教乎九夷，道死，葬会稽之山，衣衾三领，桐棺三寸，葛以缄之，绞之不合，通之不堋，土地之深，下毋及泉，上毋通臭。既葬，收馀壤其上，垄若参耕之亩，则止矣。若以此若三圣王者观之，则厚葬久丧果非圣王之道。故三王者，皆贵为天子，富有天下，岂忧财用之不足哉？以为如此葬埋之法。

Simplicity in Funerals III:
Those who uphold elaborate funerals and extended mourning say: "Although elaborate funerals and extended mourning cannot enrich the poor, increase the few, remove danger and regulate disorder, yet they were a principle of the sage-kings." Mozi replied: Not at all. Anciently, Yao went north to instruct the eight tribes of Di. He died on the way and was buried in the shade of Mt. Qiong. Of shrouds there were three pieces. The coffin was of soft wood, and sealed with flax linen. Weeping started only after burial. There was no mound, only the pit was filled up. After burial, oxen and horses plodded over it. Shun went west to instruct the seven tribes of Rong. He died on the way and was buried in the market place of Nanji. Of shrouds there were three pieces. The coffin was of soft wood and sealed with flax linen. After burial the people in the market place walked over it. Yu went east to instruct the nine tribes of Yi. He died on the way and was buried at Mt. Guiji. Of clothing there were three pieces. The coffin was of tong wood and sealed with flax linen. It did not crush when bound, and it did not sink in when pressed. The pit was not deep enough to strike water and not so shallow as to allow the odour to ascend. When the coffin had been buried, the remaining earth was gathered on it, and the mound was three feet high and no more. So, to judge according to these three sage-kings, elaborate funerals and extended mourning were really not the way of the sage-kings. These three sage-kings held the rank of Sons of Heaven and possessed the whole empire, yet they authorized their burial in this way; was it because of any fear of lack of means?
11
节葬下:
今王公大人之为葬埋，则异于此。必大棺中棺，革闠三操，璧玉即具，戈剑鼎鼓壶滥，文绣素练，大鞅万领，舆马女乐皆具，曰必捶涂差通，垄虽凡山陵。此为辍民之事，靡民之财，不可胜计也，其为毋用若此矣。”是故子墨子曰：“乡者，吾本言曰，意亦使法其言，用其谋，计厚葬久丧，请可以富贫众寡，定危治乱乎，则仁也，义也，孝子之事也，为人谋者，不可不劝也；意亦使法其言，用其谋，若人厚葬久丧，实不可以富贫众寡，定危治乱乎，则非仁也，非义也，非孝子之事也，为人谋者，不可不沮也。是故求以富国家，甚得贫焉；欲以众人民，甚得寡焉；欲以治刑政，甚得乱焉；求以禁止大国之攻小国也，而既已不可矣；欲以干上帝鬼神之福，又得祸焉。上稽之尧舜禹汤文武之道而政逆之，下稽之桀纣幽厉之事，犹合节也。若以此观，则厚葬久丧其非圣王之道也。”

Simplicity in Funerals III:
The way in which the present rulers are buried is quite different from this. There are the outer and the inner coffins, and then the three layers of hide and embroidered covers. When the stones and jade are all collected, there are yet to be completed the spears, swords, dings, pots and ice receptacles, and ten thousand of decorated reins and yokes, and the carriages, horses, and the chorus girls. Then, there must be built the tunnel to reach under the tomb which is as high as a hill. This interferes with people's work and wastes people's wealth to such a great extent. How indeed is this to be avoided? So Mozi said: I have already said that if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really could enrich the poor, increase the few, remove danger and regulate disorder, they would be magnanimous, righteous, and the duty of the filial son. Those who give counsel could not but encourage them. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger and regulate disorder, they are not magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. Now, (we have seen) that to seek to enrich a country thereby brings about poverty; to seek to increase the people thereby results in a decrease; and to seek to regulate government thereby begets disorder. To seek to prevent the large states from attacking the small ones by this way is impossible on the one hand, and, on the other, to seek to procure blessing from God and the spirits through it only brings calamity. When we look up and examine the ways of Yao, Shun, Yu, Tang, Wen, and Wu, we find it is diametrically opposed to (these). But when we look down and examine the regimes of Jie, Zhou, You, and Li, we find it agrees with these like two parts of a tally. So, judging from these, elaborate funeral and extended mourning are not the way of the sage-kings.
12
节葬下:
今执厚葬久丧者言曰：“厚葬久丧，果非圣王之道，夫胡说中国之君子，为而不已，操而不择哉？”子墨子曰：“此所谓便其习而义其俗者也。昔者越之东有輆沐之国者，其长子生，则解而食之。谓之‘宜弟’；其大父死，负其大母而弃之，曰鬼妻不可与居处。此上以为政，不以为俗，为而不已，操而不择，则此岂实仁义之道哉？此所谓便其习而义其俗者也。楚之南有炎人国者，其亲戚死朽其肉而弃之，然后埋其骨，乃成为孝子。秦之西有仪渠之国者，其亲戚死，聚柴薪而焚之，熏上，谓之登遐，然后成为孝子。此上以为政，下以为俗，为而不已，操而不择，则此岂实仁义之道哉？此所谓便其习而义其俗者也。若以此若三国者观之，则亦犹薄矣。若以中国之君子观之，则亦犹厚矣。如彼则大厚，如此则大薄，然则葬埋之有节矣。故衣食者，人之生利也，然且犹尚有节；葬埋者，人之死利也，夫何独无节于此乎。子墨子制为葬埋之法曰：“棺三寸，足以朽骨；衣三领，足以朽肉；掘地之深，下无菹漏，气无发泄于上，垄足以期其所，则止矣。哭往哭来，反从事乎衣食之财，佴乎祭祀，以致孝于亲。故曰子墨子之法，不失死生之利者，此也。

Simplicity in Funerals III:
Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living.
13
节葬下:
故子墨子言曰：“今天下之士君子，中请将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故当若节丧之为政，而不可不察此者也。”

Simplicity in Funerals III:
Hence, Mozi said: If the gentlemen of the world really want to practise righteousness and magnanimity, and to seek to be superior men, desiring to attain the way of the sage-kings on the one hand and to procure blessings for the people on the other, they cannot afford to neglect the principle of Simplicity in Funeral in government.
　卷七 - Book 7
1
天志上:
子墨子言曰：“今天下之士君子，知小而不知大。何以知之？以其处家者知之。若处家得罪于家长，犹有邻家所避逃之。然且亲戚兄弟所知识，共相儆戒，皆曰：‘不可不戒矣！不可不慎矣！恶有处家而得罪于家长，而可为也！’非独处家者为然，虽处国亦然。处国得罪于国君，犹有邻国所避逃之，然且亲戚兄弟所知识，共相儆戒皆曰：‘不可不戒矣！不可不慎矣！谁亦有处国得罪于国君，而可为也’！此有所避逃之者也，相儆戒犹若此其厚，况无所避逃之者，相儆戒岂不愈厚，然后可哉？且语言有之曰：‘焉而晏日焉而得罪，将恶避逃之？’曰无所避逃之。夫天不可为林谷幽门无人，明必见之。然而天下之士君子之于天也，忽然不知以相儆戒，此我所以知天下士君子知小而不知大也。

Will of Heaven I:
Mozi said: The gentlemen of the world all understand only trifles but not things of importance. How do we know? We know this from one's conduct in the family. If one should offend the patriarch of the family, there are still the homes of the neighbours in which to seek shelter. Yet parents, brothers, and friends all keep on reminding one to be obedient and careful. For, how can one offend the patriarch and stay in the family? Not only is this true about conduct in the family, but also in the state. If one should offend the lord of the state there are still the neighbouring states whither he may flee. Yet parents, brothers, and friends all keep on reminding one to be obedient and careful. For, how can one offend the lord of the state and stay in it? From these there are yet shelters to flee to, yet there are such constant counsels. Should there not be more counsels in a case from which there is nowhere to flee? As the saying goes: "Sinning in broad daylight, whither can one flee?" Really there is nowhere to flee. For, Heaven clearly discerns it even if it be in the woods, valleys, or solitary caves where there is no man. But, contrary to our expectation, regarding Heaven, the gentlemen of the world do not understand mutually to give counsel. This is how we know the gentlemen in the world understand only trifles and not things of importance.
2
天志上:
然则天亦何欲何恶？天欲义而恶不义。然则率天下之百姓以从事于义，则我乃为天之所欲也。我为天之所欲，天亦为我所欲。然则我何欲何恶？我欲福禄而恶祸祟。若我不为天之所欲，而为天之所不欲，然则我率天下之百姓，以从事于祸祟中也。然则何以知天之欲义而恶不义？曰天下有义则生，无义则死；有义则富，无义则贫；有义则治，无义则乱。然则天欲其生而恶其死，欲其富而恶其贫，欲其治而恶其乱，此我所以知天欲义而恶不义也。

Will of Heaven I:
Now, what does Heaven desire and what does it abominate? Heaven desires righteousness and abominates unrighteousness. Therefore, in leading the people in the world to engage in doing righteousness I should be doing what Heaven desires. When I do what Heaven desires, Heaven will also do what I desire. Now, what do I desire and what do I abominate? I desire blessings and emoluments, and abominate calamities and misfortunes. When I do not do what Heaven desires, neither will Heaven do what I desire. Then I should be leading the people into calamities and misfortunes. But how do we know Heaven desires righteousness and abominates unrighteousness? For, with righteousness the world lives and without it the world dies; with it the world becomes rich and without it the world becomes poor; with it the world becomes orderly and without it the world becomes chaotic. And if Heaven likes to have the world live and dislikes to have it die, likes to have it rich and dislikes to have it poor, and likes to have it orderly and dislikes to have it disorderly. Therefore we know Heaven desires righteousness and abominates unrighteousness.
3
天志上:
曰且夫义者政也，无从下之政上，必从上之政下。是故庶人竭力从事，未得次己而为政，有士政之；士竭力从事，未得次己而为政，有将军大夫政之；将军大夫竭力从事，未得次己而为政，有三公诸侯政之；三公诸侯竭力听治，未得次己而为政，有天子政之；天子未得次己而为政，有天政之。天子为政于三公、诸侯、士、庶人，天下之士君子固明知，天之为政于天子，天下百姓未得之明知也。故昔三代圣王禹汤文武，欲以天之为政于天子，明说天下之百姓，故莫不犓牛羊，豢犬彘，洁为粢盛酒醴，以祭祀上帝鬼神，而求祈福于天。我未尝闻天下之所求祈福于天子者也，我所以知天之为政于天子者也。

Will of Heaven I:
Moreover, righteousness is the standard. A standard is not to be given by the subordinates to the superior but by the superior to the subordinates. Therefore, while the common people should spare no pains at work they may not make the standard at will. There are the scholars to give them the standard. While the scholars should spare no pains at work, they may not make the standard at will. There are the ministers and secretaries to give them the standard. While the ministers and secretaries should spare no pains at work, they may not make the standard at will. There are the high duke and feudal lords to give them the standard. While the high duke and the feudal lords should spare no pains at work, they may not make the standard at will. There is the emperor to give them the standard. The emperor may not make the standard at will (either). There is Heaven to give him the standard. That the emperor gives the standard to the high dukes, to the feudal lords, to the scholars, and to the common people, the gentlemen in the world clearly understand. But that Heaven gives the standard to the emperor, the people do not know well. Therefore the ancient sage-kings of the Three Dynasties, Yu, Tang, Wen, and Wu, desiring to make it clear to the people that Heaven gives the standard to the emperor, fed oxen and sheep with grass, and pigs and dogs with grain, and cleanly prepared the cakes and wine to do sacrifice to God on High and the spirits, and invoked Heaven's blessing. But I have not yet heard of Heaven invoking the emperor for blessing. So I know Heaven gives the standard to the emperor.
4
天志上:
故天子者，天下之穷贵也，天下之穷富也，故于富且贵者，当天意而不可不顺，顺天意者，兼相爱，交相利，必得赏。反天意者，别相恶，交相贼，必得罚。然则是谁顺天意而得赏者？谁反天意而得罚者？”子墨子言曰：“昔三代圣王禹汤文武，此顺天意而得赏也。昔三代之暴王桀纣幽厉，此反天意而得罚者也。然则禹汤文武其得赏何以也？”子墨子言曰：“其事上尊天，中事鬼神，下爱人，故天意曰：‘此之我所爱，兼而爱之；我所利，兼而利之。爱人者此为博焉，利人者此为厚焉。’故使贵为天子，富有天下，业万世子孙，传称其善，方施天下，至今称之，谓之圣王。”然则桀纣幽厉得其罚何以也？”子墨子言曰：“其事上诟天，中诟鬼，下贼人，故天意曰：‘此之我所爱，别而恶之，我所利，交而贼之。恶人者此为之博也，贼人者此为之厚也。’故使不得终其寿，不殁其世，至今毁之，谓之暴王。

Will of Heaven I:
The emperor is the most honourable of the world and the richest of the world. So, the honoured and the rich cannot but obey the will of Heaven. He who obeys the will of Heaven, loving universally and benefiting others, will obtain rewards. He who opposes the will of Heaven, by being partial and unfriendly and harming others, will incur punishment. Now, who were those that obeyed the will of Heaven and obtained rewards, and who were those that opposed the will of Heaven and incurred punishment? Mozi said: The ancient sage-kings of the Three Dynasties, Yu, Tang, Wen, and Wu, were those that obeyed the will of Heaven and obtained reward. And the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, were those that opposed the will of Heaven and incurred punishment. How did Yu, Tang, Wen, and Wu obtain their reward? Mozi said: In the highest sphere they revered Heaven, in the middle sphere they worshipped the spirits, and in the lower sphere they loved the people. Thereupon the will of Heaven proclaimed: "All those whom I love these love also, and all those whom I benefit these benefit also. Their love to men is all-embracing and their benefit to men is most substantial." And so, they were raised to the honour of Sons of Heaven and enriched with the heritage of the empire. They were succeeded by descendants for ten thousand generations to continue the spread of their righteousness all over the world. And people praise them unto this day, calling them righteous sage-kings. How did Jie, Zhou, You, and Li incur their punishment? Mozi said: In the highest sphere they blasphemed against Heaven, in the middle sphere they blasphemed against the spirits, and in the sphere below they oppressed the people. Thereupon the will of Heaven proclaimed: "From those whom I love these turn away and hate, and those whom I want to benefit they oppress. Their hate of men is without limit and their oppression of men the most severe." And, so, they were not permitted to finish out their lives, or to survive a single generation. And people condemn them unto this day, calling them wicked kings.
5
天志上:
然则何以知天之爱天下之百姓？以其兼而明之。何以知其兼而明之？以其兼而有之。何以知其兼而有之？以其兼而食焉。何以知其兼而食焉？四海之内，粒食之民，莫不犓牛羊，豢犬彘，洁为粢盛酒醴，以祭祀于上帝鬼神，天有邑人，何用弗爱也？且吾言杀一不辜者必有一不祥。杀不辜者谁也？则人也。予之不祥者谁也？则天也。若以天为不爱天下之百姓，则何故以人与人相杀，而天予之不祥？此我所以知天之爱天下之百姓也。

Will of Heaven I:
How do we know Heaven loves the people? Because it teaches them all. How do we know it teaches them all? Because it claims them all. How do we know it claims them all? Because it accepts sacrifices from them all. How do we know it accepts sacrifices from all? Because within the four seas all who live on grains feed oxen and sheep with grass, and dogs and pigs with grains, and prepare clean cakes and wine to do sacrifice to God on High and the spirits. Claiming all the people, why will Heaven not love them? Moreover, as I have said, for the murder of one innocent individual there will be one calamity. Who is it that murders the innocent? It is man. Who is it that sends down the calamity? It is Heaven. If Heaven should be thought of as not loving the people, why should it send down calamities for the murder of man by man? So, I know Heaven loves the people.
6
天志上:
顺天意者，义政也。反天意者，力政也。然义政将柰何哉？”子墨子言曰：“处大国不攻小国，处大家不篡小家，强者不劫弱，贵者不傲贱，多诈者不欺愚。此必上利于天，中利于鬼，下利于人，三利无所不利，故举天下美名加之，谓之圣王，力政者则与此异，言非此，行反此，犹幸驰也。处大国攻小国，处大家篡小家，强者劫弱，贵者傲贱，多诈欺愚。此上不利于天，中不利于鬼，下不利于人。三不利无所利，故举天下恶名加之，谓之暴王。”

Will of Heaven I:
To obey the will of Heaven is to accept righteousness as the standard. To oppose the will of Heaven is to accept force as the standard. Now what will the standard of righteousness do? Mozi said: He who rules a large state does not attack small states: he who rules a large house does not molest small houses. The strong does not plunder the weak. The honoured does not demean the humble. The clever does not deceive the stupid. This is beneficial to Heaven above, beneficial to the spirits in the middle sphere, and beneficial to the people below. Being beneficial to these three it is beneficial to all. So the most excellent name is attributed to such a man and he is called sage-king. The standard of force is different from this. It is contradictory to this in word and opposed to this in deed like galloping with back to back. Leading a large state, he whose standard is force attacks small states; leading a large house he molests small houses. The strong plunders the weak. The honoured disdains the humble. The clever deceives the stupid. This is not beneficial to Heaven above, or to the spirits in the middle sphere, or to the people below. Not being beneficial to these three, it is beneficial to none. So, the most evil name in the world is attributed to him and he is called the wicked king.
7
天志上:
子墨子言曰：“我有天志，譬若轮人之有规，匠人之有矩，轮匠执其规矩，以度天下之方圜，曰：‘中者是也，不中者非也。’今天下之士君子之书，不可胜载，言语不可尽计，上说诸侯，下说列士，其于仁义则大相远也。何以知之？曰我得天下之明法以度之。”

Will of Heaven I:
Mozi said: The will of Heaven to me is like the compasses to the wheelwright and the square to the carpenter. The wheelwright and the carpenter measure all the square and circular objects with their square and compasses and accept those that fit as correct and reject those that do not fit as incorrect. The writings of the gentlemen of the world of the present day cannot be all loaded (in a cart), and their doctrines cannot be exhaustively enumerated. They endeavour to convince the feudal lords on the one hand and the scholars on the other. But from magnanimity and righteousness they are far off. How do we know? Because I have the most competent standard in the world to measure them with.

《天志中 - Will of Heaven II》



1
天志中:
子墨子言曰：“今天下之君子之欲为仁义者，则不可不察义之所从出。既曰不可以不察义之所欲出，然则义何从出？”子墨子曰：“义不从愚且贱者出，必自贵且知者出。何以知义之不从愚且贱者出，而必自贵且知者出也？曰：义者，善政也。何以知义之为善政也？曰：天下有义则治，无义则乱，是以知义之为善政也。夫愚且贱者，不得为政乎贵且知者，然后得为政乎愚且贱者，此吾所以知义之不从愚且贱者出，而必自贵且知者出也。然则孰为贵？孰为知？曰：天为贵，天为知而已矣。然则义果自天出矣。”

Will of Heaven II:
Mozi said: Those gentlemen in the world who want to practise magnanimity and righteousness cannot but examine the origin of righteousness. Since we want to examine the origin of righteousness, then where does it originate? Mozi said: Righteousness does not originate with the stupid and humble but with the honourable and wise. How do we know it does not originate with the dull and humble but with the honourable and wise? For, righteousness is the standard. How do we know righteousness is the standard? For, with righteousness the world will be orderly and without it the world will be disorderly. Therefore righteousness is known to be the standard. As the dull and the humble cannot make the standard, and only the wise and honourable can, therefore I know righteousness does not come from the stupid and humble but from the honourable and wise. Now who is honourable and who is wise? Heaven is honourable, Heaven is wise. So, then, righteousness must originate with Heaven.
2
天志中:
今天下之人曰：“当若天子之贵于诸侯，诸侯之贵于大夫，碻明知之。然吾未知天之贵且知于天子也。”子墨子曰：“吾所以知天之贵且知于天子者有矣。曰：天子为善，天能赏之；天子为暴，天能罚之；天子有疾病祸祟，必斋戒沐浴，洁为酒醴粢盛，以祭祀天鬼，则天能除去之，然吾未知天之祈福于天子也。此吾所以知天之贵且知于天子者。不止此而已矣，又以先王之书驯天明不解之道也知之。曰：‘明哲维天，临君下土。’则此语天之贵且知于天子。不知亦有贵知夫天者乎？曰：天为贵，天为知而已矣。然则义果自天出矣。”

Will of Heaven II:
People in the world would say: "That the emperor is more honourable than the feudal lords and that the feudal lords are more honourable than the ministers, we clearly see. But that Heaven is more honourable and wise than the emperor, we do not see." Mozi said: I know Heaven is more honourable and wise than the emperor for a reason: When the emperor practises virtue Heaven rewards, when the emperor does evil Heaven punishes. When there are disease and calamities the emperor will purify and bathe himself and prepare clean cakes and wine to do sacrifice and libation to Heaven and the spirits. Heaven then removes them. But I have not yet heard of Heaven invoking the emperor for blessing. So I know Heaven is more honourable and wise than the emperor. And, this is not all. We also learn of this from the book of the ancient kings which instructs us the vast and ineffable Dao of Heaven. It says: "Brilliant and perspicacious Heaven on High, who enlightens and watches over the earth below!" This shows Heaven is more honourable and wise than the emperor. But is there yet any one more honourable and wise than Heaven? Heaven is really the most honourable and wise. Therefore, righteousness surely comes from Heaven.
3
天志中:
是故子墨子曰：“今天下之君子，中实将欲遵道利民，本察仁义之本，天之意不可不慎也。”既以天之意以为不可不慎已，然则天之将何欲何憎？子墨子曰：“天之意不欲大国之攻小国也，大家之乱小家也，强之暴寡，诈之谋愚，贵之傲贱，此天之所不欲也。不止此而已，欲人之有力相营，有道相教，有财相分也。又欲上之强听治也，下之强从事也。上强听治，则国家治矣，下强从事则财用足矣。若国家治财用足，则内有以洁为酒醴粢盛，以祭祀天鬼；外有以为环璧珠玉，以聘挠四邻。诸侯之冤不兴矣，边境兵甲不作矣。内有以食饥息劳，持养其万民，则君臣上下惠忠，父子弟兄慈孝。故唯毋明乎顺天之意，奉而光施之天下，则刑政治，万民和，国家富，财用足，百姓皆得暖衣饱食，便宁无忧。”是故子墨子曰：“今天下之君子，中实将欲遵道利民，本察仁义之本，天之意不可不慎也！

Will of Heaven II:
And hence Mozi said: If the gentlemen of the world really desire to follow the way and benefit the people, they must not disobey the will of Heaven, the origin of magnanimity and righteousness. Now that we must obey the will of Heaven, what does the will of Heaven desire and what does it abominate? Mozi said: The will of Heaven abominates the large state which attacks small states, the large house which molests small houses, the strong who plunder the weak, the clever who deceive the stupid, and the honoured who disdain the humble - these are what the will of Heaven abominates. On the other hand, it desires people having energy to work for each other, those knowing the way to teach each other, and those possessing wealth to share with each other. And it desires the superior diligently to attend to government and the subordinates diligently to attend to their work. When the superior attends to the government diligently, the country will be orderly. When the subordinates attend to work diligently, wealth will be abundant. When the country is orderly and wealth is abundant, within the state there will be wherewith to prepare clean cakes and wine to sacrifice to God and the spirits, and in relation with outside countries there will be wherewith to furnish rings, stones, pearls, and jades by which to befriend surrounding neighbours. With the grudges of the feudal lords inactive and fighting on the borders suspended, and the people within provided with food and rest, the emperor and the ministers and the superiors and subordinates will be gracious and loyal respectively, and father and son and elder and younger brothers will be affectionate and filial respectively. Therefore when the principle of obeying the will of Heaven is understood and widely practiced in the world, then justice and government will be orderly, the multitudes will be harmonious, the country will be wealthy, the supplies will be plenteous, and the people will be warmly clothed and sufficiently fed, peaceful and without worry. Therefore Mozi said: If the gentlemen of the world really desire to follow the way and benefit the people they must carefully investigate the principle that the will of Heaven is the origin of magnanimity and righteousness.
4
天志中:
且夫天子之有天下也，辟之无以异乎国君诸侯之有四境之内也。今国君诸侯之有四境之内也，夫岂欲其臣国万民之相为不利哉？今若处大国则攻小国，处大家则乱小家，欲以此求赏誉，终不可得，诛罚必至矣。夫天之有天下也，将无已异此。今若处大国则攻小国，处大都则伐小都，欲以此求福禄于天，福禄终不得，而祸祟必至矣。然有所不为天之所欲，而为天之所不欲，则夫天亦且不为人之所欲，而为人之所不欲矣。人之所不欲者何也？曰病疾祸祟也。若已不为天之所欲，而为天之所不欲，是率天下之万民以从事乎祸祟之中也。故古者圣王明知天鬼之所福，而辟天鬼之所憎，以求兴天下之利，而除天下之害。是以天之为寒热也节，四时调，阴阳雨露也时，五谷孰，六畜遂，疾灾戾疫凶饥则不至。”是故子墨子曰：“今天下之君子，中实将欲遵道利民，本察仁义之本，天意不可不慎也！

Will of Heaven II:
The rule of Heaven over the world is not unlike the rule of the feudal lord over the state. In ruling the state does the feudal lord desire his ministers and people to work for mutual disadvantage? If leading a large state one attacks small states, if leading a large house one molests small houses - if by doing this one seeks reward and commendation (from the feudal lord) he cannot obtain it. On the contrary, punishment will visit him. Now, the rule of Heaven over the world is not unlike this. If leading a large state one attacks small states, if leading a large house one molests small houses -- if by doing this one seeks reward and commendation (from Heaven) he cannot obtain it. On the contrary, punishment will visit him. When (man) does not do what Heaven desires, but does what Heaven abominates, Heaven will also not do what man desires but do what he abominates. What man abominates are disease and calamities. Therefore not to do what Heaven desires but do what it abominates is to lead the multitudes in the world to calamity. Therefore the ancient sage-kings studied what Heaven and the spirits would bless and avoided what they would curse in order to procure benefits for the world and avoid calamities. Thereupon, Heaven made heat and cold temperate, the four seasons harmonious, the Yin and Yang and rain and dew timely. The five grains are enabled to ripen and the six animals to mature. And disease, pestilence, and famine did not happen. Therefore Mozi said: If the gentlemen of the world really desire to follow the Dao and benefit the people they must be mindful of the principle that the will of Heaven is the origin of magnanimity and righteousness.
5
天志中:
且夫天下盖有不仁不祥者，曰当若子之不事父，弟之不事兄，臣之不事君也。故天下之君子，与谓之不祥者。今夫天兼天下而爱之，撽遂万物以利之，若豪之末，非天之所为也，而民得而利之，则可谓否矣。然独无报夫天，而不知其为不仁不祥也。此吾所谓君子明细而不明大也。

Will of Heaven II:
In the world those who lack benevolence are unfortunate. If a son does not serve his father, a younger brother does not serve his elder brother, or a subordinate does not serve his superior, then all the gentlemen of the world will call him unfortunate. Now Heaven loves the whole world universally. Everything is prepared for the good of man. Even the tip of a hair is the work of Heaven. Substantial may be said of the benefits that are enjoyed by man. Yet there is no service in return. And they do not even know this to be unmagnanimous and unfortunate. This is why I say the gentlemen understand only trifles and not things of importance.
6
天志中:
且吾所以知天之爱民之厚者有矣，曰以磨为日月星辰，以昭道之；制为四时春秋冬夏，以纪纲之；雷降雪霜雨露，以长遂五谷麻丝，使民得而财利之；列为山川溪谷，播赋百事，以临司民之善否；为王公侯伯，使之赏贤而罚暴；贼金木鸟兽，从事乎五谷麻丝，以为民衣食之财。自古及今，未尝不有此也。今有人于此，驩若爱其子，竭力单务以利之，其子长，而无报子求父，故天下之君子与谓之不仁不祥。今夫天兼天下而爱之，撽遂万物以利之，若豪之末，非天之所为，而民得而利之，则可谓否矣，然独无报夫天，而不知其为不仁不祥也。此吾所谓君子明细而不明大也。

Will of Heaven II:
Moreover I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been taking from antiquity to the present. Suppose there is a man who is deeply fond of his son and has used his energy to the limit to work for his benefit. But when the son grows up he returns no love to the father. The gentlemen of the world will all call him unmagnanimous and miserable. Now Heaven loves the whole world universally. Everything is prepared for the good of man. The work of Heaven extends to even the smallest things that are enjoyed by man. Such benefits may indeed be said to be substantial, yet there is no service in return. And they do not even know this to be unmagnanimous. This is why I say the gentlemen of the world understand only trifles but not things of importance.
7
天志中:
且吾所以知天爱民之厚者，不止此而足矣。曰杀不辜者，天予不祥。不辜者谁也？曰人也。予之不祥者谁也？曰天也。若天不爱民之厚，夫胡说人杀不辜，而天予之不祥哉？此吾之所以知天之爱民之厚也。

Will of Heaven II:
Yet this does not exhaust my reasons whereby I know Heaven loves man dearly. It is said the murder of an innocent individual will call down a calamity. Who is the innocent? Man is. From whom is the visitation? From Heaven. If Heaven does not love the people dearly, why should Heaven send down a visitation upon the man who murders the innocent? Thus I know Heaven loves man dearly.
8
天志中:
且吾所以知天之爱民之厚者，不止此而已矣。曰爱人利人，顺天之意，得天之赏者有之；憎人贼人，反天之意，得天之罚者亦有矣。夫爱人利人，顺天之意，得天之赏者谁也？曰若昔三代圣王，尧舜禹汤文武者是也。尧舜禹汤文武焉所从事？曰从事兼，不从事别。兼者，处大国不攻小国，处大家不乱小家，强不劫弱，众不暴寡，诈不谋愚，贵不傲贱。观其事，上利乎天，中利乎鬼，下利乎人，三利无所不利，是谓天德。聚敛天下之美名而加之焉，曰：此仁也，义也，爱人利人，顺天之意，得天之赏者也。不止此而已，书于竹帛，镂之金石，琢之盘盂，传遗后世子孙。曰将何以为？将以识夫爱人利人，顺天之意，得天之赏者也。皇矣道之曰：‘帝谓文王，予怀明德，不大声以色，不长夏以革，不识不知，顺帝之则。’帝善其顺法则也，故举殷以赏之，使贵为天子，富有天下，名誉至今不息。故夫爱人利人，顺天之意，得天之赏者，既可得留而已。夫憎人贼人，反天之意，得天之罚者谁也？曰若昔者三代暴王桀纣幽厉者是也。桀纣幽厉焉所从事？曰从事别，不从事兼。别者，处大国则攻小国，处大家则乱小家，强劫弱，众暴寡，诈谋愚，贵傲贱。观其事，上不利乎天，中不利乎鬼，下不利乎人，三不利无所利，是谓天贼。聚敛天下之丑名而加之焉，曰此非仁也，非义也。憎人贼人，反天之意，得天之罚者也。不止此而已，又书其事于竹帛，镂之金石，琢之盘盂，传遗后世子孙。曰将何以为？将以识夫憎人贼人，反天之意，得天之罚者也。大誓之道之曰：‘纣越厥夷居，不肯事上帝，弃厥先神祇不祀，乃曰吾有命，毋僇其务（或罔惩其侮）。天亦纵弃纣而不葆。’察天以纵弃纣而不葆者，反天之意也。故夫憎人贼人，反天之意，得天之罚者，既可得而知也。”

Will of Heaven II:
This is still not all by which I know Heaven loves man dearly. There are those who love the people and benefit the people and obey the will of Heaven and obtain reward from Heaven. There are also those who hate the people and oppress the people and oppose the will of Heaven and incur punishment from Heaven. Who are those that love the people and benefit the people, obey the will of Heaven and obtain reward from Heaven? They are the ancient sage-kings of the Three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu. What did Yao, Shun, Yu, Tang, Wen, and Wu do? They engaged themselves in universality and not partiality (in love). Loving universally, they did not attack the small states with their large states, they did not molest the small houses with their large houses. The strong did not plunder the weak, the many did not oppress the few, the clever did not deceive the stupid, the honoured did not disdain the humble. Such a regime was agreeable to Heaven above, to the spirits in the middle sphere, and to the people below. Being helpful to these three, it was helpful to all. And this was Heavenly virtue. The most excellent names in the world were gathered and attributed to them, and they were called magnanimous, righteous, beloved of man and beneficial to the people, obedient to the will of Heaven and rewarded of Heaven. Besides this, it is also recorded on the bamboos and silk, cut in metals and stones, and engraved on the dishes and cups to be handed down to posterity. What is this for? It is to mark out those who loved the people and benefited them, obeyed the will of Heaven and obtained reward from Heaven. Thus the ode of Huang Yi says: "God said to King Wen, 'I cherish your intelligent virtue. It was not proclaimed with much noise or gesture. It was not modified after the possession of the empire. How instructively and naturally submissive to the scheme of Heaven!'" Because he was obedient to God's scheme, He rewarded him with Yin and honoured him to be emperor and enriched him with the empire. And his fame is not forgotten even unto this day. Hence we are enabled to know who are those that loved the people and benefited them, obeyed the will of Heaven and obtained reward from Heaven. Now, who are those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven? They are the ancient wicked kings of the Three Dynasties, Jie, Zhou, You, and Li. What did they do? They were selfish and ungenerous. Being selfish they attacked the small states with their large states, they molested the small houses with their large houses. The strong plundered the weak, the many oppressed the few, the clever deceived the ignorant, the honoured disdained the humble. Such a regime was not helpful to Heaven above, to the spirits in the middle sphere, or to the people below. Since it was not helpful to these three it was helpful to none. And they were called the enemies of Heaven. The most evil names in the world were gathered and attributed to them, and they were called unmagnanimous, unrighteous, haters of man and oppressors of the people, disobedient to the will of Heaven and punished by Heaven. Besides this, it is also recorded on the bamboos and silk, cut in the metals and stones, and engraved on the plates and cups to be handed down to posterity. What is this for? It is to mark out those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven. Thus relates the "Great Declaration": "Zhou went beyond the proper limits and became insolent. He would not worship God and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with me,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." Heaven deserted Zhou and withdrew its support because Zhou opposed the will of Heaven. Hence we are enabled to know who are those that hated the people and oppressed them, opposed the will of Heaven and incurred punishment from Heaven.
9
天志中:
是故子墨子之有天之，辟人无以异乎轮人之有规，匠人之有矩也。今夫轮人操其规，将以量度天下之圜与不圜也，曰：中吾规者谓之圜，不中吾规者谓之不圜。是以圜与不圜，皆可得而知也。此其故何？则圜法明也。匠人亦操其矩，将以量度天下之方与不方也。曰：中吾矩者谓之方，不中吾矩者谓之不方。是以方与不方，皆可得而知之。此其故何？则方法明也。故子墨子之有天之意也，上将以度天下之王公大人为刑政也，下将以量天下之万民为文学出言谈也。观其行，顺天之意，谓之善意行，反天之意，谓之不善意行；观其言谈，顺天之意，谓之善言谈，反天之意，谓之不善言谈；观其刑政，顺天之意，谓之善刑政，反天之意，谓之不善刑政。故置此以为法，立此以为仪，将以量度天下之王公大人卿大夫之仁与不仁，譬之犹分黑白也。是故子墨子曰：“今天下之王公大人士君子，中实将欲遵道利民，本察仁义之本，天之意不可不顺也。顺天之意者，义之法也。”

Will of Heaven II:
Therefore the will of Heaven is like the compasses to the wheelwright and the square to the carpenter. The wheelwright tests the circularity of every object in the world with his compasses, saying: "That which satisfies my compasses is circular. That which does not is not circular." Therefore whether an object is circular or not is all known, because the standard of circularity is all established. The carpenter also tests the squareness of every object in the world with his square, saying: "That which satisfies my square is square; that which does not is not square." Therefore whether any object is square or not is all known. Why so? Because the standard of squareness is established. Similarly, with the will of Heaven Mozi will measure the jurisdiction and government of the lords in the empire on the one hand, and the doctrines and teachings of the multitudes in the empire on the other. If some conduct is observed to be in accordance with the will of Heaven, it is called good conduct; if it is in opposition to the will of Heaven it is called bad conduct. If a teaching is observed to be in accordance with the will of Heaven it is called good teaching; if it is in opposition to the will of Heaven it is called bad teaching. And if a government is observed to be in accordance with the will of Heaven it is called good government; if it is in opposition to the will of Heaven it is called bad government. With this as the model and with this as the standard, whether the lords and the ministers are magnanimous or not can be measured as (easily as) to distinguish black and white. Therefore Mozi said: If the rulers and the gentlemen of the world really desire to follow the way and benefit the people they have only to obey the will of Heaven, the origin of magnanimity and righteousness. Obedience to the will of Heaven is the standard of righteousness.

《天志下 - Will of Heaven III》



1
天志下:
子墨子言曰：“天下之所以乱者，其说将何哉？则是天下士君子，皆明于小而不明于大。何以知其明于小不明于大也？以其不明于天之意也。何以知其不明于天之意也？以处人之家者知之。今人处若家得罪，将犹有异家所，以避逃之者，然且父以戒子，兄以戒弟，曰：‘戒之慎之，处人之家，不戒不慎之，而有处人之国者乎？’今人处若国得罪，将犹有异国所，以避逃之者矣，然且父以戒子，兄以戒弟，曰：‘戒之慎之，处人之国者，不可不戒慎也！’今人皆处天下而事天，得罪于天，将无所以避逃之者矣。然而莫知以相极戒也，吾以此知大物则不知者也。”

Will of Heaven III:
Mozi said: What is the reason for the disorder in the world? It is because the gentlemen of the world all understand trifles but not things of importance. How do we know they understand trifles but not things of importance? Because they do not understand the will of Heaven. How do we know they do not understand the will of Heaven? By observing the conduct in the family. If a man commits a misdemeanour in the family he still has other families in which to seek shelter. Yet, father reminds son, the elder brother reminds the younger brother, saying: "Be obedient, be careful in conduct in the family. If one is not obedient and careful in conduct in the family how can he live in the state?" If a man commits a misdemeanour in the state he still has other states in which to seek shelter. Yet father reminds son and the elder brother reminds the younger brother, saying: "Be obedient. Be careful. One cannot live in a state and be disobedient and careless." Now all men live in the world and under Heaven. When a man sins against Heaven there is nowhere to seek shelter. But people do not think of warning each other. Thus I know that they do not understand things of importance.
2
天志下:
是故子墨子言曰：“戒之慎之，必为天之所欲，而去天之所恶。曰天之所欲者何也？所恶者何也？天欲义而恶其不义者也。何以知其然也？曰义者正也。何以知义之为正也？天下有义则治，无义则乱，我以此知义之为正也。然而正者，无自下正上者，必自上正下。是故庶人不得次己而为正，有士正之；士不得次己而为正，有大夫正之；大夫不得次己而为正，有诸侯正之；诸侯不得次己而为正，有三公正之；三公不得次己而为正，有天子正之；天子不得次己而为政，有天正之。今天下之士君子，皆明于天子之正天下也，而不明于天之正天子也。是故古者圣人，明以此说人曰：‘天子有善，天能赏之；天子有过，天能罚之。’天子赏罚不当，听狱不中，天下疾病祸福，霜露不时，天子必且犓豢其牛羊犬彘，洁为粢盛酒醴，以祷祠祈福于天，我未尝闻天之祷祈福于天子也，吾以此知天之重且贵于天子也。是故义者不自愚且贱者出，必自贵且知者出。曰谁为知？天为知。然则义果自天出也。今天下之士君子之欲为义者，则不可不顺天之意矣。

Will of Heaven III:
And Mozi said: Be obedient. Be careful. Be sure to do what Heaven desires and avoid what Heaven abominates. Now, what does Heaven desire and what does Heaven abominate? Heaven desires righteousness and abominates unrighteousness. How do we know this? Because righteousness is the standard. How do we know righteousness is the standard? Because with righteousness the world will be orderly; without it the world will be disorderly. So, I know righteousness is the standard. Now a standard is never given by the subordinate to the superior, it is always to be given by the superior to the subordinate. Hence the common people may not make the standard at will. There are the scholars to give them the standard. The scholars may not make the standard at will. There are the ministers to give them the standard. The ministers may not make the standard at will. There are the feudal lords to give them the standard. The feudal lords may not make the standard at will. There is the high duke to give them the standard. The high duke may not make the standard at will. There is the emperor to give him the standard. The emperor may not make the standard at will. There is Heaven to give him the standard. The gentlemen of the world all understand that the emperor gives the standard to the world but do not understand that Heaven gives the standard to the emperor. The sages, explaining this, said: "When the emperor has done good, Heaven rewards him. When the emperor has committed wrong, Heaven punishes him. When the emperor is unjust in reward and punishment and not judicious in hearing lawsuits, Heaven visits him with disease and calamities, and frost and dew will be untimely." The emperor will then have to feed oxen and sheep with grass and dogs and pigs with grains and prepare clean cakes and wine to pray and invoke Heaven for blessing. I have not yet heard of Heaven praying and invoking the emperor for blessing. So, I can say Heaven is more honourable and wise than the emperor. Therefore righteousness does not come from the ignorant and humble but from the honourable and wise. Who is honourable? Heaven is honourable. Who is wise? Heaven is wise. And, so, righteousness assuredly comes from Heaven. And the gentlemen of the world who desire to do righteousness therefore must obey the will of Heaven.
3
天志下:
曰顺天之意何若？曰兼爱天下之人。何以知兼爱天下之人也？以兼而食之也。何以知其兼而食之也？自古及今无有远灵孤夷之国，皆犓豢其牛羊犬彘，洁为粢盛酒醴，以敬祭祀上帝山川鬼神，以此知兼而食之也。苟兼而食焉，必兼而爱之。譬之若楚、越之君，今是楚王食于楚之四境之内，故爱楚之人；越王食于越，故爱越之人。今天兼天下而食焉，我以此知其兼爱天下之人也。

Will of Heaven III:
What is the will of Heaven that is to be obeyed? It is to love all the people in the world universally. How do we know it is to love all the people in the world universally? Because (Heaven) accepts sacrifices from all. How do we know Heaven accepts sacrifices from all? Because from antiquity to the present day there is no distant or isolated country but what feeds oxen and sheep, dogs and pigs with grass and grains, and prepares clean cakes and wine to worship God, hills and rivers, and the spirits. So we know Heaven accepts sacrifices from all. Accepting sacrifice from all, Heaven must love them all. Take the lords of Chu and Yue for instance. The lord of Chu accepts offering from all within the four borders of Chu, therefore he loves the people of Chu. And, the lord of Yue accepts offering from all within the four borders of Yue, therefore he loves the people of Yue. Now Heaven accepts offerings from all the world and so I know Heaven loves all the people in the world.
4
天志下:
且天之爱百姓也，不尽物而止矣。今天下之国，粒食之民，杀一不辜者，必有一不祥。曰谁杀不辜？曰人也。孰予之不辜？曰天也。若天之中实不爱此民也，何故而人有杀不辜，而天予之不祥哉？且天之爱百姓厚矣，天之爱百姓别矣，既可得而知也。何以知天之爱百姓也？吾以贤者之必赏善罚暴也。何以知贤者之必赏善罚暴也？吾以昔者三代之圣王知之。故昔也三代之圣王尧舜禹汤文武之兼爱之天下也，从而利之，移其百姓之意焉，率以敬上帝山川鬼神，天以为从其所爱而爱之，从其所利而利之，于是加其赏焉，使之处上位，立为天子以法也，名之曰‘圣人’，以此知其赏善之证。是故昔也三代之暴王桀纣幽厉之兼恶天下也，从而贼之，移其百姓之意焉，率以诟侮上帝山川鬼神，天以为不从其所爱而恶之，不从其所利而贼之，于是加其罚焉，使之父子离散，国家灭亡，抎失社稷，忧以及其身。是以天下之庶民属而毁之，业万世子孙继嗣，毁之贲不之废也，名之曰‘失王’，以此知其罚暴之证。今天下之士君子，欲为义者，则不可不顺天之意矣。

Will of Heaven III:
That Heaven loves all the people of the world is proved not only by this. In all the countries in the world and among all the people who live on grains, the murder of one innocent individual brings down one calamity. Now who is it that murders the innocent? It is man. Who is it that sends down the calamity? It is Heaven. If Heaven really did not love the people, why does Heaven send down calamities for the murder of the innocent? Furthermore, Heaven loves the people dearly, Heaven loves the people inclusively. And this can be known. How do we know Heaven loves the people? Because of the certain reward to the good and punishment to the evil from the virtuous (Heaven). How do we know the virtuous (Heaven) certainly rewards the good and punishes the evil? I know this from the (examples of) the sage-kings of the Three Dynasties. Anciently, the sage-kings of the Three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu, loved the world universally and proceeded to benefit them. They converted the desires of the people and led them to worship God, hills and rivers, and the spirits. Heaven was pleased because they loved what it loved and benefited what it would benefit, and bestowed rewards upon them, placing them on the throne, crowning them emperor, upholding them as the standard, and calling them sage-kings. Here we have the proof of reward of the good. Anciently, the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, hated all the world and proceeded to oppress them. They converted the desires of the people and led them to blaspheme against God, hills and rivers, and the spirits. Heaven was offended because they hated those whom Heaven loved and oppressed those whom Heaven would benefit, and Heaven decreed punishments upon them, letting fathers and sons be scattered, their empire be put to an end, their state be lost to them, and capital punishment fall upon them. Thereupon, the multitudes in the world condemned them, the condemnation lasting all through the ten thousand generations, the people calling them wicked kings. Here we have the proof of punishment of the evil. Those gentlemen of the world who desire to do righteousness have only to obey the will of Heaven.
5
天志下:
曰顺天之意者，兼也；反天之意者，别也。兼之为道也，义正；别之为道也，力正。曰义正者何若？曰大不攻小也，强不侮弱也，众不贼寡也，诈不欺愚也，贵不傲贱也，富不骄贫也，壮不夺老也。是以天下之庶国，莫以水火毒药兵刃以相害也。若事上利天，中利鬼，下利人，三利而无所不利，是谓天德。故凡从事此者，圣知也，仁义也，忠惠也，慈孝也，是故聚敛天下之善名而加之。是其故何也？则顺天之意也。曰力正者何若？曰大则攻小也，强则侮弱也，众则贼寡也，诈则欺愚也，贵则傲贱也，富则骄贫也，壮则夺老也。是以天下之庶国，方以水火毒药兵刃以相贼害也。若事上不利天，中不利鬼，下不利人，三不利而无所利，是谓之贼。故凡从事此者，寇乱也，盗贼也，不仁不义，不忠不惠，不慈不孝，是故聚敛天下之恶名而加之。是其故何也？则反天之意也。”

Will of Heaven III:
To obey the will of Heaven is to be universal and to oppose the will of Heaven is to be partial (in love). According to the doctrine of universality righteousness is the standard; in the doctrine of partiality force is the basis of government. What is it like to have righteousness as the basis of government? The great will not attack the small, the strong will not plunder the weak, the many will not oppress the few, the clever will not deceive the ignorant, the honoured will not disdain the humble, the rich will not mock the poor, and the young will not rob the old. And the states in the empire will not ruin each other with water, fire, poison, and weapons. Such a regime will be beneficial to Heaven above, to the spirits in the middle sphere, to the people below. Being beneficial to these three it is beneficial to all. This is called the virtue of Heaven; whoever practises this is a sage, magnanimous, gracious, and righteous, loyal, affectionate, and filial, and all such good names in the world will be gathered and attributed to him. Why so? Because such conduct is in accordance with the will of Heaven. Now, what is it like to have force as the basis of government? The great will attack the small, the strong will plunder the weak, the many will oppress the few, the clever will impose upon the ignorant, the honoured will disdain the humble, the rich will mock the poor, and the young will rob the old. And the states in the empire will ruin each other with water, fire, poison, and weapons. Such a regime will not be helpful to Heaven above, to the spirits in the middle sphere, or to the people below. Not being helpful to these three, it is not helpful to any. This is called the enemy of Heaven. He who practises this is a bad man, not magnanimous, not gracious, and unrighteous, disloyal, unaffectionate, and unfilial, and all such evil names in the world are gathered and attributed to him. Why so? Because such conduct is in opposition to the will of Heaven.
6
天志下:
故子墨子置立天之，以为仪法，若轮人之有规，匠人之有矩也。今轮人以规，匠人以矩，以此知方圜之别矣。是故子墨子置立天之，以为仪法。吾以此知天下之士君子之去义远也。何以知天下之士君子之去义远也？今知氏大国之君宽者然曰：“吾处大国而不攻小国，吾何以为大哉！”是以差论蚤牙之士，比列其舟车之卒，以攻罚无罪之国，入其沟境，刈其禾稼，斩其树木，残其城郭，以御其沟池，焚烧其祖庙，攘杀其牺牷，民之格者，则刭杀之，不格者，则系操而归，丈夫以为仆圉胥靡，妇人以为舂酋。则夫好攻伐之君，不知此为不仁义，以告四邻诸侯曰：“吾攻国覆军，杀将若干人矣。”其邻国之君亦不知此为不仁义也，有具其皮币，发其总处，使人飨贺焉。则夫好攻伐之君，有重不知此为不仁不义也，有书之竹帛，藏之府库。为人后子者，必且欲顺其先君之行，曰：“何不当发吾府库，视吾先君之法美。”必不曰文、武之为正者若此矣，曰吾攻国覆军杀将若干人矣。则夫好攻伐之君，不知此为不仁不义也，其邻国之君不知此为不仁不义也，是以攻伐世世而不已者，此吾所谓大物则不知也。

Will of Heaven III:
Hence Mozi established the will of Heaven as his standard, just as the wheelwright uses his compasses and the carpenter uses his square as their standards. The wheelwright with his compasses and the carpenter with his square can judge the circularity and the squareness of objects. Similarly, with the will of Heaven as the standard, Mozi can tell that the gentlemen of the world are far from righteousness. How do we know the gentlemen of the world are far from righteousness ? For, the lords in the large states compete in saying: "Being a big state, if I do not attack the small states, in what way am I big?" Therefore they mustered their warriors and soldiers, and arranged their boat and chariot forces to attack some innocent state. They broke into its borders, cut down its fields, felled its trees, tore down its inner and outer city walls, and filled up its moats and ditches, burned its ancestral temples and seized and killed its sacrificial victims. Of the people the strong were killed, the weak were brought back in chains and ropes. The men were turned into servants and grooms and prisoners. The women were made to be waitresses (to pour wine). Yet, the warring lord did not even know that this is unmagnanimous and unrighteous. He announced to the neighbouring lords: "I have attacked a state, defeated an army, and killed so many generals." And the neighbouring lords did not know that this is unmagnanimous and unrighteous either, but with furs and silk sent envoys to offer congratulations. And the warring lords were even doubly ignorant of its being unmagnanimous and unrighteous. They recorded it on the bamboos and silk and kept them in the archives so that the descendants would imitate their royal ancestors, saying: "Why not let us open up the archives and let us learn of the achievements of our ancestors?" Then they would surely not learn: "Such and such is the regime of Wu," but would learn: "I have attacked states, reversed armies, and killed so many of their generals." Now that the warring lords do not understand this to be unmagnanimous and unrighteous, and neighbouring lords do not understand this to be unmagnanimous and unrighteous, therefore attacks and assaults go on generation after generation without end.
7
天志下:
所谓小物则知之者何若？今有人于此，入人之场园，取人之桃李瓜姜者，上得且罚之，众闻则非之，是何也？曰不与其劳，获其实，已非其有所取之故，而况有逾于人之墙垣，抯格人之子女者乎？与角人之府库，窃人之金玉蚤絫者乎？与逾人之栏牢，窃人之牛马者乎？而况有杀一不辜人乎？今王公大人之为政也，自杀一不辜人者；逾人之墙垣，抯格人之子女者；与角人之府库，窃人之金玉蚤絫者；与逾人之栏牢，窃人之牛马者；与入人之场园，窃人之桃李瓜姜者，今王公大人之加罚此也，虽古之尧舜禹汤文武之为政，亦无以异此矣。今天下之诸侯，将犹皆侵凌攻伐兼并，此为杀一不辜人者，数千万矣；此为逾人之墙垣，格人之子女者，与角人府库，窃人金玉蚤絫者，数千万矣；逾人之栏牢，窃人之牛马者，与入人之场园，窃人之桃李瓜姜者，数千万矣，而自曰义也。故子墨子言曰：“是蕡我者，则岂有以异是蕡黑白甘苦之辩者哉！今有人于此，少而示之黑谓之黑，多示之黑谓白，必曰吾目乱，不知黑白之别。今有人于此，能少尝之甘谓甘，多尝谓苦，必曰吾口乱，不知其甘苦之味。今王公大人之政也，或杀人，其国家禁之，此蚤越有能多杀其邻国之人，因以为文义，此岂有异蕡白黑、甘苦之别者哉？”

Will of Heaven III:
What do I mean when I say people do not understand things of importance but understand trifles? Supposing some one entered the orchard and garden of another and took the other's peaches and prunes, melon and ginger, he will be punished by the superior when caught and condemned by the public when heard of. Why? Because he did not share the toil but takes the fruit and appropriates what is not his. How much more is this true with him who jumps over another's fence and maltreats the children of the other; of him who digs into another's storehouse and carries away the others gold, jade, silk, and cloth; of him who breaks into another's fold and steals the other's oxen and horses; and of him who kills an innocent person? In the government of the lords of to-day all - from the one who kills an innocent person to the one who jumps over another's fence and maltreats the other's children, who digs into another's warehouse and carries away his gold, jade, silk and cloth, who breaks into another's fold and steals his oxen and horses, and who enters another's orchard and garden and takes his peaches and prunes, melons and ginger - all these are punished quite the same as they would be even in the government of Yao, Shun, Yu, Tang, Wen, and Wu. Now the lords and chiefs in the world all attack and absorb others. This is a thousand and ten thousand times worse than killing one innocent individual, a thousand and ten thousand times worse than jumping over another's fence and maltreating his children or digging into another's storehouse and carrying away his gold, jade, silk, and cloth, a thousand and ten thousand times worse than breaking into another's fold and stealing his oxen and horses, or entering another's orchard and garden and taking his peaches and prunes, melons and ginger. Yet, they claim it to be righteous. Mozi said: This is meant to confuse us. And is this at all different from confusion in the distinctions between black and white, and sweet and bitter? Suppose a man who upon being shown a little blackness says it is black, but upon being shown much blackness says it is white. He will have to admit that his sight is confused and that he cannot tell the difference between black and white. Suppose a man when served with a little bitter says it is bitter, but when served with much bitter says it is sweet. Then he will have to admit that his taste is impaired and that he cannot tell the difference between sweet and bitter. In the government of the present lords, the murderer of an individual is imprisoned by the state. This.... But the murderer of many men of the neighbouring states is upheld as righteous. How is this different from confusing the distinction between black and white and sweet and bitter?
8
天志下:
故子墨子置天之，以为仪法。非独子墨子以天之志为法也，于先王之书大夏之道之然：“帝谓文王，予怀明德，毋大声以色，毋长夏以革，不识不知，顺帝之则。”此诰文王之以天志为法也，而顺帝之则也。且今天下之士君子，中实将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利者，当天之志，而不可不察也。天之志者，义之经也。

Will of Heaven III:
Therefore Mozi established the will of Heaven to be the standard. Not only Mozi established the will of Heaven to be the standard, it is also the theme of an ode in the "Da Ya" among the books of the ancient kings: "God said to King Wen, 'I cherish your intelligent virtue. It was not proclaimed with much noise or gesture. It wis not modified after the possession of the empire. Instinctively and naturally submissive to the scheme of God.'" This is to proclaim that King Wen used the will of Heaven as standard and was submissive to God's scheme. If the gentlemen of the world really desire to practise magnanimity and righteousness and be superior men, seeking to attain the way of the sage-kings on the one hand and to procure blessings to the people on the other, they must not neglect to understand the will of Heaven. The will of Heaven is truly the standard of righteousness.