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| Simplified Chinese version |
《非儒下 - Anti-Confucianism II》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 非儒下: |
儒者曰：“亲亲有术，尊贤有等。”言亲疏尊卑之异也。其礼曰：“丧父母三年，妻，后子三年，伯父叔父弟兄庶子其，戚族人五月。”若以亲疏为岁月之数，则亲者多而疏者少矣，是妻后子与父同也。若以尊卑为岁月数，则是尊其妻子与父母同，而亲伯父宗兄而卑子也，逆孰大焉。其亲死，列尸弗 敛1，登屋窥井，挑鼠穴，探涤器，而求其人矣。以为实在则赣愚甚矣；如其亡也必求焉，伪亦大矣！取妻，身迎，袨端为仆，秉辔授绥，如仰严亲，昏礼威仪，如承祭祀。颠覆上下，悖逆父母，下则妻子，妻子上侵事亲，若此可谓孝乎？儒者：“迎妻，妻之奉祭祀，子将守宗庙，故重之。”应之曰：“此诬言也，其宗兄守其先宗庙数十年，死丧之其，兄弟之妻奉其先之祭祀弗散，则丧妻子三年，必非以守奉祭祀也。夫忧妻子以大负絫，有曰‘所以重亲也’，为欲厚所至私，轻所至重，岂非大奸也哉！” |
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The Confucianist says: Love among relations should depend upon the degree of relationship, and honour to the virtuous should be graded. This is to advocate a discrimination among the near and the distant relations and among the respectable and the humble. But, according to his code of propriety: Mourning for the death of the parent should be three years; for the wife or the eldest son three years; for an uncle, a brother, or one of the other sons, a year; and for a near relative, five months. If the periods are based on the degree of relationship, evidently mourning for the closer relative should be longer and for the more distant shorter. Thus the wife and the eldest son are the same as the parents (in nearness). If the periods are based on degrees of respect which are severally due then it means that the wife and the eldest son are respected as much as the parents, and the uncles and brothers are placed on the same level with the other sons. What perversity can be greater than this? When his parent dies he first lets him lie there without dressing him for burial. He climbs on the roof, looks into the well, reaches into the rat holes, and searches in the washing basins to look for the dead man. Assuming that the man still exists this procedure is certainly stupid. If he does not exist this insistent search is the height of hypocrisy. When a Confucianist takes a wife, he has to escort her in person, dressed in ceremonial garments as a servant. He drives the cart himself, as if waiting on a revered parent. The dignity and solemnity of the marriage ceremony compare with that of sacrifice and worship. High and low are turned upside down. Father and mother are disobeyed. Parents are brought down to the level of the wife and the wife is exalted to interfere with service to parents. Can such conduct be called filial? The Confucianist tells us: "A wife is taken to share in continuing the worship and sacrifice (to ancestors) and the son will attend to the ancestral temple, therefore they are highly regarded." We answer him: This is all false representation. For, his brothers attend to the ancestral temple for tens of years. Yet when they die he will mourn for them only one year. The brothers' wives continue the worship and sacrifice of his ancestors. Yet, there is no mourning (upon their death) whatsoever. Then the three years' mourning for the death of his wife and eldest son is evidently not for the reason of their attending to the ancestral temple and continuing the worship and sacrifice. Now, to be partial to one's wife and son is already quite wayward. Yet the Confucianist pretends it to be for the sake of the parents. This is partiality to the most favourite but neglect of the most important. Isn't this great perversity? 1. 敛 : Inserted. 孙诒让《墨子闲诂》 | |
| 2 | 非儒下: |
有强执有命以说议曰：“寿夭贫富，安危治乱，固有天命，不可损益。穷达赏罚幸否有极，人之知力，不能为焉。”群吏信之，则怠于分职；庶人信之，则怠于从事。 吏1不治则乱，农事缓则贫，贫且乱政之本，而儒者以为道教，是贼天下之人者也。 |
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Further, he holds tenaciously to the dogma of fate and argues: "Old age or early death, poverty or wealth, safety or danger, order or chaos are destined by the fate of Heaven and cannot be modified. Failure or success, reward or punishment, luck or adversity, are all settled; the wisdom and power of man can do nothing." When the different officers believe this they will neglect their several duties. When the common people believe this they will neglect their work. Lax government will lead to disorder; inefficient agriculture will lead to poverty. And poverty is the root of disorder and insurrections. Yet the Confucianists take this teaching about fate to be the Dao and the principle of life. This is to destroy the people of the empire. 1. 吏 : Inserted. 孙诒让《墨子闲诂》 | |
| 3 | 非儒下: | 且夫繁饰礼乐以淫人，久丧伪哀以谩亲，立命缓贫而高浩居，倍本弃事而安怠傲，贪于饮食，惰于作务，陷于饥寒，危于冻馁，无以违之。是若人气，鼸鼠藏，而羝羊视，贲彘起。君子笑之。怒曰：“散人！焉知良儒。”夫夏乞麦禾，五谷既收，大丧是随，子姓皆从，得厌饮食，毕治数丧，足以至矣。因人之家翠，以为，恃人之野以为尊，富人有丧，乃大说，喜曰：“此衣食之端也。” |
| Anti-Confucianism II:...: | Moreover, the Confucianist glosses over the elaborate ceremonials and music to make man extravagant; he extends mourning and pretends grief to cheat his parents. He introduces fate and causes poverty, and lives in idleness. He overthrows the fundamentals and avoids work, and is indolent and proud. Self-indulgent in drinking and eating and too lazy to work, he often suffers from hunger and cold and is in danger of freezing and starvation, without ability to avert them. He behaves like a beggar; grasps food like a hamster, gazes at things like a he-goat, and rises up like a wild boar. The gentlemen all laugh at him. He becomes angry and exclaims: "What does the undisciplined man know about the good Confucianist?" In spring and summer he begs for grains. When the five grains are all gathered in he resorts to the funerals. All the sons and grandsons are taken along and are filled with drink and food. It is sufficient for him to manage but a few funerals. He depends on others' houses for his wealth and uses others' fields to uphold his dignity. When a death takes place in a rich family he will rejoice greatly, for it is his opportunity for clothing and food. | |
| 4 | 非儒下: |
儒者曰：“君子必服古言然后仁。”应之曰：“所谓古之 言服1者，皆尝新矣，而古人 言之，2服之，则 非3君子也。然则必服非君子之服，言非君子之言，而后仁乎？” |
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The Confucianist says: "The superior man must be ancient in mode of speech and in dress before be can be magnanimous." We answer him: The so-called ancient speech and dress were all modern once. When the ancients first used that speech and wore that dress they would not be superior men (according to the Confucianists' criteria). Do you therefore mean to say that one has to wear the dress of the non-superior man and speak the speech of the non-superior man before he can be magnanimous? 1. 言服 : Inserted. 孙诒让《墨子闲诂》 | |
| 5 | 非儒下: | 又曰：“君子循而不作。”应之曰：“古者羿作弓，伃作甲，奚仲作车，巧垂作舟，然则今之鲍函车匠皆君子也，而羿、伃、奚仲、巧垂皆小人邪？且其所循人必或作之，然则其所循皆小人道也？” |
| Anti-Confucianism II:...: | Again, the Confucianist says: "The superior man conforms to the old but does not make innovations." We answer him: In antiquity Yi invented the bow, Yu invented armour, Xi Zhong invented vehicles, and Qiao Cui invented boats. Would he say, the tanners, armourers, and carpenters of to-day are all superior men, whereas Yi, Yu, Xi Zhong, and Qiao Cui were all ordinary men? Moreover, some of those whom he follows must have been inventors. Then his instructions are after all the ways of the ordinary men. | |
| 6 | 非儒下: | 又曰：“君子胜不逐奔，揜函弗射，施则助之胥车。”应之曰：“若皆仁人也，则无说而相与。仁人以其取舍是非之理相告，无故从有故也，弗知从有知也，无辞必服，见善必迁，何故相？若两暴交争，其胜者欲不逐奔，掩函弗射，施则助之胥车，虽尽能犹且不得为君子也。意暴残之国也，圣将为世除害，兴师诛罚，胜将因用儒术令士卒曰毋逐奔，揜函勿射，施则助之胥车。”暴乱之人也得活，天下害不除，是为群残父母，而深贱世也，不义莫大焉！” |
| Anti-Confucianism II:...: | Again he says: "When the superior man is victorious he does not pursue the fleeing enemy. When the enemy is kept at bay he does not shoot. When the enemy retreat he will help them pushing their carts." We answer him: If the magnanimous are here referred to, they have no occasion for strife. The magnanimous remind each other of the principle of right and wrong and of what is to be accepted and what is to be rejected. He who has no cause follows him who has it. He who has no knowledge follows him who has knowledge. Running short of argument he would acknowledge defeat, seeing good he would be converted. How can there be any strife? If the contestants are both wicked, though the victor does not pursue the fleeing enemy, though he does not shoot the enemy at bay, though he helps pushing the enemy's carts in retreat - though he does all these, still he cannot be a superior man. On the other hand, suppose a sage starts out to destroy a curse on behalf of the empire. He raises an army to punish the wicked and cruel state. When he is victorious, let us suppose him to follow the Confucian way and command his army: "Don't pursue the fleeing enemy. Don't shoot when the enemy is at bay. Help them pushing the carts when they retreat." The wicked men will thus be set free and the curse of the world will not yet be removed. This is to harm the parents of the multitudes and greatly to ruin the world. Nothing can be more unrighteous! | |
| 7 | 非儒下: | 又曰：“君子若锺，击之则鸣，弗击不鸣。应之曰：“夫仁人事上竭忠，事亲得孝，务善则美，有过则谏，此为人臣之道也。今击之则鸣，弗击不鸣，隐知豫力，恬漠待问而后对，虽有君亲之大利，弗问不言，若将有大寇乱，盗贼将作，若机辟将发也，他人不知，己独知之，虽其君亲皆在，不问不言。是夫大乱之贼也！以是为人臣不忠，为子不孝，事兄不弟，交，遇人不贞良。夫执后不言之朝物，见利使己虽恐后言，君若言而未有利焉，则高拱下视，会噎为深，曰：‘唯其未之学也。’用谁急，遗行远矣。夫一道术学业仁义者，皆大以治人，小以任官，远施周偏，近以修身，不义不处，非理不行，务兴天下之利，曲直周旋，利则止，此君子之道也。以所闻孔丘之行，则本与此相反谬也。” |
| Anti-Confucianism II:...: | Again the Confucianist says: "The superior man is like a bell. It will sound when it is struck. It will remain silent when it is not struck." We answer him: The magnanimous, in serving his superior, should be loyal, and in serving his parents, should be filial. When there is excellence (in the superior) he should adore, when there is fault he should give counsel. This is the way of a minister. Now, if one sounds only when struck, and remains silent when not struck, then he will hide his knowledge and spare his efforts, waiting to be questioned before he answers. Even if there is some great advantage at stake to the lord or parents, he will not speak up without being asked. And, if a great invasion or insurrection is approaching or a conspiracy is afoot, and none know it but he; yet even in the presence of his lord and parents he will not speak up without being questioned. What a criminal, producing confusion! Such a man will not be loyal as a minister, filial as a son, respectful in serving an elder brother or gentle in treating the people. When benefit is in sight, the only fear should be that counsel may be late. When the ruler starts something not beneficial, one should fold his hands high on the breast and look down and utter with difficulty: "This I have not learned." Upon emergency one should withdraw and set out on a long journey. For, every principle, doctrine, and standard of magnanimity and righteousness are to be used on the large scale to rule men and on the small scale to hoId office; widely, to exercise a universal influence and, narrowly, to cultivate one's person. What is not righteous should not be tolerated; what is not according to principle should not be practised. One should endeavour to procure benefits for the empire directly and indirectly, avoiding that which brings no profit: such is the way of the superior man. But what we hear of the conduct of Kong Qiu is diametrically opposed to this. | |
| 8 | 非儒下: | 齐景公问晏子曰：“孔子为人何如？”晏子不对，公又复问，不对。景公曰：“以孔丘语寡人者众矣，俱以贤人也。今寡人问之，而子不对，何也？”晏子对曰：“婴不肖，不足以知贤人。虽然，婴闻所谓贤人者，入人之国必务合其君臣之亲，而弭其上下之怨。孔丘之荆，知白公之谋，而奉之以石乞，君身几灭，而白公僇。婴闻贤人得上不虚，得下不危，言听于君必利人，教行下必于上，是以言明而易知也，行明而易1从也，行义可明乎民，谋虑可通乎君臣。今孔丘深虑同谋以奉贼，劳思尽知以行邪，劝下乱上，教臣杀君，非贤人之行也；入人之国而与人之贼，非义之类也；知人不忠，趣之为乱，非仁义之也。逃人而后谋，避人而后言，行义不可明于民，谋虑不可通于君臣，婴不知孔丘之有异于白公也，是以不对。”景公曰：“呜乎！贶寡人者众矣，非夫子，则吾终身不知孔丘之与白公同也。” |
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Lord Jing of Qi asked Yanzi: "What kind of a man is Confucius?" Yanzi answered not. The Lord reiterated the question and there was still no answer. Lord Jing said: "Many have told me about Kong Qiu and all said he was a virtuous man. Now that I am asking you about him, why should you not answer?" Yanzi replied: "Ying is not wise and cannot know virtuous men. Yet Ying has heard that a virtuous man must be one who, upon entering a state, will endeavour to bring about friendly relations between the ruler and the ministers and dissolve the grudges between superior and subordinates. This man Confucius once visited the state of Jing. He heard of the plans of Duke Bo and told them to Shi Qi. As a result, the lord almost perished and Duke Bo was executed. Ying has also heard that the virtuous man does not obtain confidence of the superior by flattery or that of the subordinates by threat. If his counsels are listened to by the lord they will benefit the people, if his instructions are followed by the subordinates they will benefit the superior. His speech is plain and easy to understand and his conduct is plain and easy to follow. His righteous conduct enlightens the people and his thoughtful counsel convinces the lord and his ministers. Now, this man Confucius with elaborate plans conspired with the rebels and with devious plots committed depravity. To persuade the subordinates to plot against their superior and tell the ministers to assassinate their lord is not the conduct of a virtuous man. To enter a country and join with its traitors is not akin to the righteous. To urge those who are known to be disloyal to revolt does not fit the way of the magnanimous. Plotting against one at a distance and condemning one behind his back, his conduct enlightening not the people and his counsel convincing not the lord - how Confucius is different from Duke Bo, your servant Ying does not see. This is why I did not answer you." Lord Jing said: "Oh! I have been benefited. If it were not for you, I would never in my life understand Kong Qiu to be of the same kind as Duke Bo." 1. 明而易 : Originally read: "易而". Corrected by 孙诒让《墨子闲诂》 | |
| 9 | 非儒下: |
孔丘之齐见景公，景公说，欲封之以尼溪，以告晏子。晏子曰：“不可夫儒浩居而自顺者也，不可以教下；好乐而淫人，不可使亲治；立命而怠事，不可使守职；宗丧循哀，不可使慈民；机服勉容，不可使导众。孔丘盛容修饰以蛊世，弦歌鼓舞以聚徒，繁登降之礼以示仪，务趋翔之节以观众，博学不可使议世，劳思不可 以补民1，絫寿不能尽其学，当年不能行其礼，积财不能赡其乐，繁饰邪术以营世君，盛为声乐以淫遇民，其道不可以期世，其学不可以导众。今君封之，以利齐俗，非所以导国先众。” 公曰：2“善！”于是 厚其3礼，留其封，敬见而不问其道。孔丘乃恚，怒于景公与晏子，乃树鸱夷子皮于田常之门，告南郭惠子以所欲为，归于鲁。有顷，闲齐将伐鲁，告子贡曰：“赐乎！举大事于今之时矣！”乃遣子贡之齐，因南郭惠子以见田常，劝之伐吴，以教高、国、鲍、晏，使毋得害田常之乱，劝越伐吴。三年之内，齐、吴破国之难，伏尸以言术数。孔丘之诛也。 |
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Kong Qiu visited the state of Qi and saw Lord Jing. Lord Jing was pleased and was going to assign Ni Xi to him. He told Yanzi about it. Yanzi said: "Please do not. A scholar of his school would sit crouching and take things easy, therefore he cannot be made to teach the subordinates. He likes music and will corrupt the people, and therefore cannot be trusted to govern. He believes in fate and will neglect his duty, therefore be cannot be given an office. He lays emphasis on mourning, and makes much of grief, therefore he cannot be made to take care of the people. He will be formal in dress and affected in manners, therefore he cannot lead the multitudes. Kong Qiu dresses elaborately and puts on adornments to mislead the people, promotes music and dancing to attract the multitudes, performs elaborate ceremonies of going up and coming down the steps, and practises the etiquette of rushing and soaring to dazzle the multitudes. With all his extensive learning he cannot plan for the world; with all his laborious thought he cannot help the people. A whole lifetime cannot exhaust his learning; the grown man cannot observe his ceremonies; and even the wealthy cannot enjoy his music. He elaborates and adorns his improper ways to keep the lords busy; he profusely furnishes sounds and music to corrupt the people. His principles cannot instruct the world; his learning cannot lead the multitudes. Now you, my lord, commission him to change the customs of Qi. It really is not the way to lead a country and bring forward the multitudes." The Lord said: "This is well." Thereupon the Lord gave him valuable gifts but retained the commission, received him with respect but did not inquire into his teaching. Kong Qiu became angry, angry with Lord Jing and Yanzi. So, he placed Chi Yi Ze Pi in the following of Tian Chang, and communicated his plans to Hui-tzu of the South City. Then he returned to Lu. Before long, Qi desired to attack Lu. He remarked to Zi Gong: "Oh, Ci, now is the time to do the great deed." Thereupon he sent Zi Gong to Qi and, through the introduction of Huizi of the South City, saw Tian Chang. Zi Gong persuaded him to attack Wu (instead of Lu). He also told Gao Guo Bao Yan not to interfere with Tian Chang's insurrection. Then he went on and persuaded Yue to attack Wu. For three years, both Qi and Wu were threatened with ruin. The bodies of those killed amounted to hundreds of thousands. And this was the revenge of Kong Qiu. 1. 以补民 : Inserted. 孙诒让《墨子闲诂》 | |
| 10 | 非儒下: | 孔丘为鲁司寇，舍公家而奉季孙。季孙相鲁君而走，季孙与邑人争门关，决植。 |
| Anti-Confucianism II:...: | Kong Qiu was once the Chief Justice of Lu. But he abandoned the cause of the lord and entered the service of Jisun. Jisun was the Chancellor of Lu but deserted his trust and ran away. As he was trying to force the gate against the guards, Kong Qiu lifted the beam (for him). | |
| 11 | 非儒下: |
孔丘穷于蔡陈之闲，藜羹不糁，十日，子路为享豚，孔丘不问肉之所由来而食；号人衣以酤酒，孔丘不问酒之所由来而饮。哀公迎孔子，席不端弗坐，割不正弗食，子路进，请曰：“何其与陈、蔡反也？”孔丘曰：“来！吾语女，曩与女为苟 生，今与女为苟1义。”夫饥约则不辞妄取，以活身，赢饱 则2伪行以自饰，污邪诈伪，孰大于此！ |
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Once, Kong Qiu was in straits between Cai and Chen having only vegetable soup without even rice to eat. After ten days of this, Zi Lu cooked a pig for him. Kong Qiu did not inquire whence the meat came, and ate. Zi Lu robbed some one of his garment and exchanged it for wine. Kong Qiu did not inquire whence the wine came, and drank. But when Lord Ai received Confucius, Confucius would not sit on a mat that was not placed straight and would not eat meat that was not cut properly. Zi Lu went to him and asked: "Why the reverse to what you did on the borders of Chen and Cai? Kong Qiu answered: "Come, let me tell you. Then, our goal was to keep alive. Now our goal is to behave righteously." Now when hunger-stricken he was not scrupulous about the means of keeping alive, and when satiated he acted hypocritically to appear refined. What foolery, perversion, villainy, and pretension can be greater than this! 1. 生，今与女为苟 : Inserted. 孙诒让《墨子闲诂》 | |
| 12 | 非儒下: |
孔丘与其门弟子闲坐，曰：“夫舜见瞽叟孰然1，此时天下圾乎！周公旦非其人也邪？何为舍其家室而托寓也？”孔丘所行，心术所至也。其徒属弟子皆效孔丘。子贡、季路辅孔悝 乱2乎卫，阳货乱乎齐，佛肸以中牟叛，桼雕刑残，莫大焉。夫为弟子后生，其师，必修其言，法其行，力不足，知弗及而后已。今孔丘之行如此，儒士则可以疑矣。 |
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Kong Qiu was lounging with his disciples. He remarked: "When Shun saw Gu Sou, he felt uneasy. The empire at the time must be in danger. Was not Dan, the Duke of Zhou, unmagnanimous? Why did he resign from his public office and retire to his private home? This shows Kong Qiu's conduct and the attitude of his mind. His followers and disciples all imitated him: Zi Gong and Ji Lu assisted Kong Li and committed high treason against the state of Wei. Yang Huo rebelled against Qi. Bi Xi was entrusted with Zhong Mou and became independent. Qi Diao had a ferocious appearance. Nothing can be more... than this! Of course the disciples and pupils, following a teacher, will advocate his doctrines and imitate his conduct. Only, they are not as powerful and not as clever. Now, since such was the conduct of Kong Qiu, the Confucian scholars are naturally to be objects of suspicion. 1. 孰然 : Originally read: "然就". Corrected by 孙诒让《墨子闲诂》 |
URN: ctp:mozi/anti-confucianism-ii