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| Condition 1: References "然而天何欲何恶者也" Matched:3. |
| Total 3 paragraphs. Page 1 of 1. |
《先秦两汉 - 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 |
《卷一 - Book 1》 | Library Resources |
《法仪 - On the necessity of standards》 | English translation: W. P. Mei [?] | Library Resources |
| 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...: | 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. |
《卷七 - Book 7》 | Library Resources |
《天志上 - Will of Heaven I》 | English translation: W. P. Mei [?] | Library Resources |
| 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1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，2然则我率天下之百姓，以从事于祸祟中也。然则何 以3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. 1. 我 : Inserted. 孙诒让《墨子闲诂》 |
《汉代之后 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群书治要》 | [Tang] 631 | Library Resources |
《卷三十四》 | Library Resources |
《墨子》 | Library Resources |
《法仪》 | Library Resources |
| 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。故百工从事，皆有法度，今大者治天下，其次治大国，而无法度，此不若百工也。然则奚以为治法而可，莫若法天，天之行广而无私，其施厚而不息息作德，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，然而天何欲何恶也。天必欲人之相爱相利，而不欲人之相恶相贼也。以其兼而爱之，兼而利之也。奚以知天之兼而爱之，兼而利之也。今天下无小大国，皆天之邑也。人无幼长贵贱，皆天之臣也。故曰爱人利人者，天必福之，恶人贼人者，天必祸之，是以天欲人相爱相利，而不欲人相恶相贼也。昔之圣王禹、汤、文、武，兼爱天下之百姓，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，其贼人多，故天祸之，使遂失其国家，身死为戮于天下后世，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。 |
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