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先秦两汉 - Pre-Qin and Han

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墨家 - Mohism

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[Also known as: "Moism"]

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
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[Also known as: "Mo-tze"]

卷二 - Book 2

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尚贤下 - Exaltation of the Virtuous III

English translation: W. P. Mei [?] Library Resources
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...:
In the days of old, Yao had Shun, Shun had Yu, Yu had Gao Yao, 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

Library Resources

尚同下 - Identification with the Superior III

English translation: W. P. Mei [?] Library Resources
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
1士,上欲中圣
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...:
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 : Inserted.
2. 王 : Inserted.
3. 可不 : Inserted. 孙诒让《墨子闲诂》

卷六 - Book 6

Library Resources

节葬下 - Simplicity in Funerals III

English translation: W. P. Mei [?] Library Resources
13 节葬下:
故子墨子言曰:“今天下之士君子,中请1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.

1. 请 : Originally read: "谓". Corrected by 孙诒让《墨子闲诂》

卷七 - Book 7

English translation: W. P. Mei [?] Library Resources

天志中 - Will of Heaven II

English translation: W. P. Mei [?] Library Resources
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从出,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
1善政也?曰:天下有义则治,无义则乱,是以知义之
2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.

1. 为 : Inserted. 孙诒让《墨子闲诂》
2. 为 : Inserted. 孙诒让《墨子闲诂》

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。
12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
3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.

1. 不 : Inserted. 孙诒让《墨子闲诂》
2. 止 : Originally read: "上". Corrected by 孙诒让《墨子闲诂》
3. 财 : Inserted. 孙诒让《墨子闲诂》

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
1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2所不欲者何也?曰病疾
3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
4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.

1. 则 : Inserted. 孙诒让《墨子闲诂》
2. 之 : Originally read: "不".
3. 祸 : Inserted. 孙诒让《墨子闲诂》
4. 道 : Inserted. 孙诒让《墨子闲诂》

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之为刑政也,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
1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.

1. 之 : Inserted.

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
1
天子
2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.

1. 之 : Inserted. 孙诒让《墨子闲诂》
2. 天子 : Inserted. 孙诒让《墨子闲诂》

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,
1杀一
不辜者,必有一
2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
3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.

1. 国 : Deleted. 孙诒让《墨子闲诂》
2. 不辜者,必有一 : Inserted. 孙诒让《墨子闲诂》
3. 知 : Inserted. 孙诒让《墨子闲诂》

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,予怀而明德,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 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.

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