| Chinese Text Project |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "何故之以也，曰唯以尚同為政者也" Matched:2. |
| Total 2 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷三 - Book 3》 | English translation: W. P. Mei [?] | Library Resources |
《尚同中 - Identification with the Superior II》 | English translation: W. P. Mei [?] | Library Resources |
| 7 | 尚同中: |
夫既尚同乎天子，而未上同乎天者，則天菑將猶未止也。故當若天降寒熱不節，雪霜雨露不時，五穀不孰，六畜不遂，疾菑戾疫、飄風苦雨，荐臻而至者，此天之降罰也，將以罰下人之不尚同乎天者也。故古者聖王，明天鬼之所欲，而避天鬼之所憎，以求興天下之利，除天下之害。是以率天下之萬民，齊戒沐浴，潔為酒醴粢盛，以祭祀天鬼。其事鬼神也，酒醴粢盛不敢不蠲潔，犧牲不敢不腯肥，珪璧幣帛不敢不中度量，春秋祭祀不敢失時幾，聽獄不敢不中，分財不敢不均，居處不敢怠慢。曰其為正長若此，是故 上者天鬼有厚乎其為政長也，下者萬民有便利乎其為政長也。天鬼之所深厚而彊從事焉，則1 天鬼之福可得也。萬民之所便利而能彊從事焉，則萬民之親可得也。其為政若此，是以謀事，舉事成，入守固，2出誅勝者，何故之以也？曰唯以尚同為政者也。故古者聖王之為政若此。」 |
| Identification with the Superior...: |
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. 上者天鬼有厚乎其為政長也，下者萬民有便利乎其為政長也。天鬼之所深厚而彊從事焉，則 : Moved here from entry 8. 孫詒讓《墨子閒詁》 |
《尚同下 - Identification with the Superior III》 | English translation: W. P. Mei [?] | Library Resources |
| 9 | 尚同下: |
故古之聖王治天下也，其所差論，以自左右羽翼者皆良，外為之人，助之視聽者眾。故與人謀事，先人得之；與人舉事，先人成之；光1譽令聞，先人發之。唯信身而從事，故利若此。古者有語焉，曰：「一目 之2視也，不若二目之視也。一耳之聽也，不若二耳之聽也。一手之操也，不若二手 之3彊也。」夫唯能信身而從事，故利若此。是故古之聖王之治天下也，千里之外有賢人焉，其鄉里之人皆未之均聞見也，聖王得而賞之。千里之內有暴人焉，其鄉里未之均 聞4見也，聖王得而罰之。故唯毋以聖王為聰耳明目與？豈能一視而通見千里之外哉！一聽而通聞千里之外哉！聖王不往而視也，不就而聽也。然而使天下之為寇亂盜賊者，周流天下無所重足者，何也？其以尚同為政善也。 |
| Identification with the Superior...: |
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 : Originally read: "先之". Corrected by 孫詒讓《墨子閒詁》 |
| Total 2 paragraphs. Page 1 of 1. |
|---|