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《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 English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷二 - Book 2》 | Library Resources |
《尚賢下 - Exaltation of the Virtuous III》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 尚賢下: |
而今天下之士君子，居處言語皆尚賢，逮至其臨眾發政而治民，莫知尚賢而使能，我以此知天下之士君子，明 於1小而不明於大也。何以知其然乎？今王公大人，有一牛羊之財不能殺，必索良宰；有一衣裳之財不能制，必索良工。當王公大人之於此也，雖有骨肉之親，無故富貴、面目美好者，實知其不能也，不使之也，是何故？恐其敗財也。當王公大人之於此也，則不失尚賢而使能。王公大人有一罷馬不能治，必索良醫；有一危弓不能張，必索良工。當王公大人之於此也，雖有骨肉之親，無故富貴、面目美好者，實知其不能也，必不使。是何故？恐其敗財也。當王公大人之於此也，則不失尚賢而使能。逮至其國家則不然，王公大人骨肉之親，無故富貴、面目美好者，則舉之，則王公大人之親其國家也，不若親其一危弓、罷馬、衣裳、牛羊之財與。我以此知天下之士君子皆明於小，而不明於大也。此譬猶瘖者而使為行人，聾者而使為樂師。 |
| Exaltation of the Virtuous...: |
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. 於 : Inserted. 孫詒讓《墨子閒詁》 | |
| 4 | 尚賢下: | 古者聖王既審尚賢欲以為政，故書之竹帛，琢之槃盂，傳以遺後世子孫。於先王之書呂刑之書然，王曰：『於！來！有國有土，告女訟刑，在今而安百姓，女何擇言人，何敬不刑，何度不及。』能擇人而敬為刑，堯、舜、禹、湯、文、武之道可及也。是何也？則以尚賢及之，於先王之書豎年之言然，曰：『晞夫聖、武、知人，以屏輔而身。』此言先王之治天下也，必選擇賢者以為其群屬輔佐。曰今也天下之士君子，皆欲富貴而惡貧賤。曰然。女何為而得富貴而辟貧賤？莫若為賢。為賢之道將柰何？曰有力者疾以助人，有財者勉以分人，有道者勸以教人。若此則飢者得食，寒者得衣，亂者得治。若飢則得食，寒則得衣，亂則得治，此安生生。 |
| Exaltation of the Virtuous...: | 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. |
《卷四 - Book 4》 | Library Resources |
《兼愛中 - Universal Love II》 | English translation: W. P. Mei [?] | Library Resources |
| 7 | 兼愛中: | 然而今天下之士君子曰：「然，乃若兼則善矣。雖然，不可行之物也，譬若挈太山越河濟也。」子墨子言：「是非其譬也。夫挈太山而越河濟，可謂畢劫有力矣，自古及今未有能行之者也。況乎兼相愛，交相利，則與此異，古者聖王行之。何以知其然？古者禹治天下，西為西河漁竇，以泄渠孫皇之水；北為防原泒，注后之邸，呼池之竇，洒為底柱，鑿為龍門，以利燕、代、胡、貉與西河之民；東方漏之陸防孟諸之澤，灑為九澮，以楗東土之水，以利冀州之民；南為江、漢、淮、汝，東流之，注五湖之處，以利荊、楚、干、1越與南夷之民。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，不為大國侮小國，不為眾庶侮鰥寡，不為暴勢奪穡人黍、稷、狗、彘。天屑臨文王慈，是以老而無子者，有所得終其壽；連獨無兄弟者，有所雜於生人之閒；少失其父母者，有所放依而長。此文王之事，則吾今行兼矣。昔者武王將事泰山隧，傳曰：『泰山，有道曾孫周王有事，大事既獲，仁人尚作，以祗商夏，蠻夷醜貉。雖有周親，不若仁人，萬方有罪，維予一人。』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. 荊、楚、干、 : Originally read: "楚荊". Corrected by 孫詒讓《墨子閒詁》 |
《卷六 - Book 6》 | Library Resources |
《節葬下 - Simplicity in Funerals III》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 節葬下: | 且故興天下之利，除天下之害，令國家百姓之不治也，自古及今，未嘗之有也。何以知其然也？今天下之士君子，將猶多皆疑惑厚葬久喪之為中是非利害也。」故子墨子言曰：「然則姑嘗稽之，今雖毋法執厚葬久喪者言，以為事乎國家。此存乎王公大人有喪者，曰棺槨必重，葬埋必厚，衣衾必多，文繡必繁，丘隴必巨；存乎匹夫賤人死者，殆竭家室；乎諸侯死者，虛車府，然後金玉珠璣比乎身，綸組節約，車馬藏乎壙，又必多為屋幕。鼎鼓几梴壺濫，戈劍羽旄齒革，挾而埋之，滿意。若送從，曰天子殺殉，眾者數百，寡者數十。將軍大夫殺殉，眾者數十，寡者數人。處喪之法將柰何哉？曰哭泣不秩聲翁，縗絰垂涕，處倚廬，寢苫枕塊，又相率強不食而為飢，薄衣而為寒，使面目陷陬，顏色黧黑耳目不聰明，手足不勁強，不可用也。又曰上士之操喪也，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，則必不能蚤朝，五官六府，辟草木，實倉廩。使農夫行此。則必不能蚤出夜入，耕稼樹藝。使百工行此，則必不能修舟車為器皿矣。使婦人行此，則必不能夙興夜寐，紡績織紝。細計厚葬。為多埋賦之財者也。計久喪，為久禁從事者也。財以成者，扶而埋之；後得生者，而久禁之，以此求富，此譬猶禁耕而求穫也，富之說無可得焉。 |
| 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. | |
| 13 | 節葬下: | 故子墨子言曰：「今天下之士君子，中請1將欲為仁義，求為上士，上欲中聖王之道，下欲中國家百姓之利，故當若節喪之為政，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. 1. 請 : Originally read: "謂". Corrected by 孫詒讓《墨子閒詁》 |
《卷七 - Book 7》 | English translation: W. P. Mei [?] | Library Resources |
《天志上 - Will of Heaven I》 | English translation: W. P. Mei [?] | Library Resources |
| 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？以其處家者知之。若處家得罪於家長，猶有鄰家所避逃之。然且親戚兄弟所知識，共相儆戒，皆曰：『不可不戒矣！不可不慎矣！惡有處家而得罪於家長，而可為也！』非獨處家者為然，雖處國亦然。處國得罪於國君，猶有鄰國所避逃之，然且親戚兄弟所知識，共相儆戒皆曰：『不可不戒矣！不可不慎矣！誰亦有處國得罪於國君，而可為也』！此有所避逃之者也，相儆戒猶若此其厚，況無所避逃之者，相儆戒豈不愈厚，然後可哉？且語言有之曰：『焉而晏日焉而得罪，將惡避逃之？』曰無所避逃之。夫天不可為林谷幽門無人，明必見之。然而天下之 士1君子 之於2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. 1. 士 : Inserted. 孫詒讓《墨子閒詁》 |
《天志下 - Will of Heaven III》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 天志下: |
是故子墨子言曰：「戒之慎之，必為天之所欲，而去天之所惡。曰天之所欲者何也？所惡者何也？天欲義而惡其不義者也。何以知其然也？曰義者正也。何以知義之為正也？天下有義則治，無義則亂，我以此知義之為正也。然而正者，無自下正上者，必自上正下。是故庶人不得次己而為正，有士正之；士不得次己而為正，有大夫正之；大夫不得次己而為正，有諸侯正之；諸侯不得次己而為正，有三公正之；三公不得次己而為正，有天子正之；天子不得次己而為政，有天正之。今天下之士君子，皆明於天子之正天下也，而不明於天 之1正 天子2也。是故古者聖人，明以此說人曰：『天子有善，天能賞之；天子有過，天能罰之。』天子賞罰不當，聽獄不中，天下疾病禍福，霜露不時，天子必且犓豢其牛羊犬彘，絜為粢盛酒醴，以禱祠祈福於天，我未嘗聞天之禱祈福於天子也，吾以此知天之重且貴於天子也。是故義者不自愚且賤者出，必自貴且知者出。曰誰為知？天為知。然則義果自天出也。今天下之士君子之欲為義者，則不可不順天之意矣。 |
| 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. 1. 之 : Inserted. 孫詒讓《墨子閒詁》 | |
| 4 | 天志下: |
且天之愛百姓也，不盡物而止矣。今天下之國，粒食之民， 國1殺一 不辜者，必有一2不祥。曰誰殺不辜？曰人也。孰予之不辜？曰天也。若天之中實不愛此民也，何故而人有殺不辜，而天予之不祥哉？且天之愛百姓厚矣，天之愛百姓別矣，既可得而知也。何以知天之愛百姓也？吾以賢者之必賞善罰暴也。何以知賢者之必賞善罰暴也？吾以昔者三代之聖王知之。故昔也三代之聖王堯舜禹湯文武之兼愛天下也，從而利之，移其百姓之意焉，率以敬上帝山川鬼神，天以為從其所愛而愛之，從其所利而利之，於是加其賞焉，使之處上位，立為天子以法也，名之曰『聖人』，以此 知3其賞善之證。是故昔也三代之暴王桀紂幽厲之兼惡天下也，從而賊之，移其百姓之意焉，率以詬侮上帝山川鬼神，天以為不從其所愛而惡之，不從其所利而賊之，於是加其罰焉，使之父子離散，國家滅亡，抎失社稷，憂以及其身。是以天下之庶民屬而毀之，業萬世子孫繼嗣，毀之賁不之廢也，名之曰『失王』，以此知其罰暴之證。今天下之士君子，欲為義者，則不可不順天之意矣。 |
| 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. 1. 國 : Deleted. 孫詒讓《墨子閒詁》 | |
| 8 | 天志下: | 故子墨子置天之，以為儀法。非獨子墨子以天之志為法也，於先王之書大夏之道之然：「帝謂文王，予懷而明德，毋大聲以色，毋長夏以革，不識不知，順帝之則。」此誥文王之以天志為法也，而順帝之則也。且今天下之士君子，中實將欲為仁義，求為上士，上欲中聖王之道，下欲中國家百姓之利者，當天之志，而不可不察也。天之志者，義之經也。 |
| 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 was 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. |
《卷八 - Book 8》 | Library Resources |
《非樂上 - Condemnation of Music I》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 非樂上: |
今人固與禽獸麋鹿、蜚鳥、貞蟲異者也，今之禽獸麋鹿、蜚鳥、貞蟲，因其羽毛以為衣裘，因其蹄蚤以為褲屨，因其水草以為飲食。故唯使雄不耕稼樹藝，雌亦不紡績織紝，衣食之財固已具矣。今人與此異者也，賴其力者生，不賴其力者不生。君子不強聽治，即刑政亂；賤人不強從事，即財用不足。今天下之士君子，以吾言不然，然即姑嘗數天下分事，而觀樂之害。王公大人蚤朝晏退，聽獄治政，此其分事也；士君子竭股肱之力，亶其思慮之智，內治官府，外收斂關市、山林、澤梁之利，以實倉廩府庫，此其分事也；農夫蚤出暮入，耕稼樹藝，多聚叔粟，此其分事也；婦人夙興夜寐，紡績織紝，多治麻絲葛緒綑布縿，此其分事也。今惟毋在乎王公大人說樂而聽之，即必不能蚤朝晏退，聽獄治政，是故國家亂而社稷危矣。今惟毋在乎士君子說樂而聽之，即必不能竭股肱之力，亶其思慮之智，內治官府，外收斂關市、山林、澤梁之利，以實倉廩府庫，是故倉廩府庫不實。今惟毋在乎農夫說樂而聽之，即必不能蚤出暮入，耕稼樹藝，多聚叔1粟，是故 叔粟不足2。今惟毋在乎婦人說樂而聽之，即不必 能3夙興夜寐，紡績織紝，多治麻絲葛緒綑布縿，是故布縿不興。曰：孰為大人之聽治而廢國家之從事？曰：樂也。」是故子墨子曰：「為樂，非也。」 |
| Condemnation of Music I:...: |
Also, man is different from birds and beasts and insects. The birds, beasts, and insects have their feathers and furs for coats and fur coats, have their hoofs and claws for sandals and shoes, and have water and grass for drink and food. Therefore the male do not sow seeds or plant trees, neither do the female weave or spin, yet food and clothing are provided. Now, man is different from these. Those who exert themselves will live. Those who do not exert themselves cannot live. When the gentlemen do not attend to government diligently, the jurisdiction will be in chaos. When the common men do not attend to work, supply will not be sufficient. If the gentlemen of the world should doubt my word, let us enumerate the several duties in the world and see the harm music does (to them): For the rulers to go to court early and retire late to listen to lawsuits and attend to government is their duty. For the gentlemen to exhaust the energy of their limbs and employ fully the wisdom of their minds to attend to the court within and to collect taxes without from passes, markets, and products from mountains, woods, and water and fields in order to fill up the granaries and the treasury is their duty. For the farmers to set out early and come back late, to sow seeds and plant trees in order to produce a large quantity of soy beans and millet is their duty. For the women to rise up at dawn and retire in the night to weave and spin in order to produce much silk, flax linen, and cloth is their duty. Now if the rulers should love music and listen to it, they would not be able to go to court early and retire late to listen to lawsuits and attend to government. Then the country would be in chaos and the state would be in danger. If the gentlemen should love music and listen to it, they would not be able to exhaust the energy in their Iimbs and employ fully the wisdom in the mind to attend to court within and collect taxes without from passes and markets and products from mountains, woods, water, and fields to fill up the granaries and the treasury. Then the granaries and the treasury would not be filled. If the farmers should love music and listen to it, they would not be able to set out early and come back late, to sow seeds and plant trees and produce a large quantity of soy beans and millet. Then the soy beans and millet would not be sufficient. If the women should love music and listen to it, they would not be able to rise up at dawn and retire in the night to weave and spin and produce much silk, flax linen, and cloth. Then cloth and linen will not be sufficient. If it is asked what is it that interfered with the rulers' attending to government and the common man's attending to work? it must be answered, music. Therefore Mozi said: To have music is wrong. 1. 叔 : Originally read: "升". Corrected by 孫詒讓《墨子閒詁》 |
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