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《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 |
《卷六 - Book 6》 | Library Resources |
《节葬下 - Simplicity in Funerals III》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 节葬下: |
是故求以众人民，而既以不可矣，欲以治刑政，意者可乎？其说又不可矣。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若法若言，行若道，使为上者行此，则不能听治；使为下者行此，则不能从事。上不听治，刑政必乱；下不 行1从事，衣食之财必不足。若苟不足，为人弟者，求其兄而不得不弟弟必将怨其兄矣；为人子者，求其亲而不得，不孝子必是怨其亲矣；为人臣者，求之君而不得，不忠臣必且乱其上矣。是以僻淫邪行之民，出则无衣也，入则无食也，内续奚吾，并为淫暴，而不可胜禁也。是故盗贼众而治者寡。夫众盗贼而寡治者，以此求治，譬犹使人三还而毋负己也，治之说无可得焉。 |
| Simplicity in Funerals III:...: |
Now that it has failed to increase the population, perhaps it can yet regulate jurisdiction? Again it is powerless. For, adopting elaborate funerals and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. Adopting such a doctrine and practising such a principle superiors cannot give attention to administration and subordinates cannot attend to their work. When the superiors are unable to give their attention to administration there will be disorder. When the subordinates are unable to attend to their work, the supply of food and clothing will be insufficient. When there is insufficiency, the undutiful younger brother will ask his older brother for help, and when he does not receive it he will hate the elder brother. The unfilial son will turn to his father for help and when he does not receive it he will spurn his father. And the disloyal minister will turn for help to his lord and when he does not receive it he will mock his lord. And vicious and immoral people will commit evil and immorality beyond control when they are without clothing abroad and without food at home. So, bandits and thieves will be numerous but law-abiding people few. Now, to seek order by multiplying the bandits and thieves and diminishing the law-abiding people is like demanding of a person not to present his back to you after making him turn around three times. The way to order is not here found. 1. 行 : Deleted. 孙诒让《墨子闲诂》 |
《卷九 - Book 9》 | English translation: W. P. Mei [?] | Library Resources |
《非命上 - Anti-Fatalism I》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 非命上: |
然则何以知命之为暴人之道？昔上世之穷民，贪于饮食，惰于从事，是以衣 食1之财不足，而饥寒冻馁之忧至，不知曰‘我罢不肖，从事不疾’，必曰‘我命固且贫’。昔上世暴王不忍其耳目之淫，心涂之辟，不顺其亲戚，遂以亡失国家，倾覆社稷，不知曰‘我罢不肖，为政不善’，必曰‘吾命固失之。’于仲虺之告曰：‘我闻于夏人，矫天命布命于下，帝伐之恶，龚丧厥师。’此言汤之所以非桀之执有命也。于太誓曰：‘纣夷处，不用事上帝鬼神，祸厥先神禔不祀，乃曰吾民有命，无廖排漏，天亦纵弃之而弗葆。’此言武王所以非纣执有命也。今用执有命者之言，则上不听治，下不从事。上不听治，则刑政乱；下不从事，则财用不足，上无以供粢盛酒醴，祭祀上帝鬼神， 下无以2降绥天下贤可之士，外无以应待诸侯之宾客，内无以食饥衣寒，将养老弱。故命上不利于天，中不利于鬼，下不利于人，而强执此者，此特凶言之所自生，而暴人之道也。” |
| Anti-Fatalism I: |
Now how do we know fatalism is the way of the wicked? In ancient times, the miserable people indulged in drinking and eating and were lazy in their work. Thereupon their food and clothing became insufficient, and the danger of hunger and cold was approaching. They did not acknowledge: "I was stupid and insolent and was not diligent at work." But they would say: "It is but my lot to be poor." The ancient wicked kings did not control the sensuality of their ears and eyes and the passions of their mind. They did not follow their ancestors and so they lost their country and ruined their state. They did not know that they should confess: "I am stupid and insolent and was not diligent in attending to government." But they would say: "It is but my fate to lose it." The "Announcement of Zhong Hui" says: "I have heard that the man of Xia issued orders, pretending them to be fate of Heaven. God was displeased and destroyed his forces." This tells how Tang showed Jie's belief in fate to be wrong. "The Great Declaration" says: "Zhou became insolent and would not worship God and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with my people,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." This tells how King Wu showed Zhou's belief in fate to be wrong. If the doctrine of the fatalist were put to practice, the superiors would not attend to government and the subordinates would not attend to work. If the superior does not attend to government, jurisdiction and administration will be in chaos. If the subordinates do not attend to work, wealth will not be sufficient. Then, there will not be wherewith to provide for the cakes and wine to worship and do sacrifice to God, ghosts and spirits above, and there will not be wherewith to tranquillize the virtuous of the world below; there will not be wherewith to entertain the noble guests from without, and there will not be wherewith to feed the hungry, clothe the cold, and care for the aged and weak within. Therefore fatalism is not helpful to Heaven above, nor to the spirits in the middle sphere, nor to man below. The eccentric belief in this doctrine is responsible for pernicious ideas and is the way of the wicked. 1. 食 : Inserted. 孙诒让《墨子闲诂》 |
《非命中 - Anti-Fatalism II》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 非命中: |
是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐，1不顾其国家百姓之政。繁为无用，暴逆百姓，使下不亲其上，是故国为虚厉，身在刑僇之中 ，必不能曰我见命焉2。 是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐，3 不肯曰：4‘我5罢不肖，我为刑政不善’，必曰：‘我命故且亡。’虽昔也三代之穷民，亦由此也。内之不能善事其亲戚，外不能善事其君长，恶恭俭而好简易，贪饮食而惰从事，衣食之财不足，使身至有饥寒冻馁之忧，必不能曰：‘我罢不肖，我从事不疾’，必曰：‘我命固且穷。’虽昔也三代之伪民，亦犹此也。繁饰有命，以教众愚朴人久矣。圣王之患此也，故书之竹帛，琢之金石，于先王之书仲虺之告曰：‘我闻有夏，人矫天命，布命于下，帝式是恶，用阙师。’此语夏王桀之执有命也，汤与仲虺共非之。先王之书太誓之言然曰：‘纣夷之居，而不用事上帝，弃阙其先神而不祀也，曰：“我民有命，毋僇其务。”天不亦弃纵而不葆。’此言纣之执有命也，武王以太誓非也。有于三代不国有之曰：‘女毋崇天之有命也。’命三不国亦言命之无也。于召公之执令于然，且：“‘敬哉！无天命，惟予二人，而无造言，不自降天之哉得之。’在于商、夏之诗书曰：‘命者暴王作之。’且今天下之士君子，将欲辩是非利害之故，当天有命者，不可不疾非也。”执有命者，此天下之厚害也，是故子墨子非也。 |
| Anti-Fatalism II: |
On the other hand, the wicked kings of the Three Dynasties did not control the lust of their ears and eyes and did not restrain the passions of their heart. When they went out they indulged in racing, hunting, and trapping. When they stayed indoors they revelled in wine and music. They did not attend to the government of the country and of the people, but they did much that was of no use. They oppressed the people, causing the subordinates not to love their superior. Hence the country became empty and without any future, and they themselves were in punishment and disaster. But they would not confess and say: "I am stupid and insolent and poor in administering the government." But they would say: "It is but my fate to perish." Even the miserable people of the Three Dynasties were like this. Within they could not well serve their parents, without they could not well serve their ruler. They disliked politeness and frugality but liked licence and ease. They indulged in drinking and eating and were lazy. The means of food and clothing became insufficient and they placed themselves in danger of hunger and cold. They would not confess: "I am stupid and insolent and was not diligent at work." But they would say: "It is but my fate to be poor." Such, then, also were the miserable people of the Three Dynasties. Fatalism has been glossed over and taught the stupid people. This was of great concern to the sage-kings, and they put it down on the bamboos and silk and cut it in metals and stone. Among the books of the early kings, "The Announcement of Zhong Hui" says: "I have heard the man of Xia issue orders, pretending them to be fate of Heaven. God was displeased and destroyed his forces." This shows how King Jie of Xia believed in fate and how both Tang and Zhong Hui thought it to be wrong. Among the books of early kings "The Great Declaration" says: "Zhou became insolent and would not worship God, and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with my people,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." This shows how Zhou believed in fate, and how King Wu proclaimed it to be wrong with "The Great Declaration." Again, "The Three Dynasties and Hundred States " says: " Do not place too much faith in the fate in Heaven." So "The Three Dynasties and Hundred States" also says there is no fate. Also "Shao Gong" in the same way discredits the belief in fate. It says: "Assuredly there is no fate in Heaven. Let us two not teach false doctrines. (One's destiny) does not come from Heaven, but is shaped by one's self." And it is said in the odes and books of Shang and Xia: "Fate is born of the wicked kings." So, then, if the gentlemen of the world desire to distinguish right and wrong, benefit and harm, fate of Heaven must be strenuously discredited. To hold there is fate is the great disaster of the world. And therefore Mozi refuted it. 1. 是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐， : Moved here from entry 4. |
《非命下 - Anti-Fatalism III》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非命下: | 故昔者三代圣王禹汤文武方为政乎天下之时，曰：必务举孝子而劝之事亲，尊贤良之人而教之为善。是故出政施教，赏善罚暴。且以为若此，则天下之乱也，将属可得而治也，社稷之危也，将属可得而定也。若以为不然，昔桀之所乱，汤治之；纣之所乱，武王治之。当此之时，世不渝而民不易，上变政而民改俗。存乎桀纣而天下乱，存乎汤武而天下治。天下之治也，汤武之力也；天下之乱也，桀纣之罪也。若以此观之，夫安危治乱存乎上之为政也，则夫岂可谓有命哉！故昔者禹汤文武方为政乎天下之时，曰‘必使饥者得食，寒者得衣，劳者得息，乱者得治’，遂得光誉令问于天下。夫岂可以为命哉？故以为其力也！今贤良之人，尊贤而好功道术，故上得其王公大人之赏，下得其万民之誉，遂得光誉令问于天下。亦岂以为其命哉？又以为力也！然今夫有命者，不识昔也三代之圣善人与，意亡昔三代之暴不肖人与？若以说观之，则必非昔三代圣善人也，必暴不肖人也。然今以命为有者，昔三代暴王桀纣幽厉，贵为天子，富有天下，于此乎，不而矫其耳目之欲，而从其心意之辟，外之驱骋、田猎、毕弋，内湛于酒乐，而不顾其国家百姓之政，繁为无用，暴逆百姓，遂失其宗庙。其言不曰‘吾罢不肖，吾听治不强’，必曰‘吾命固将失之’。虽昔也三代罢不肖之民，亦犹此也。不能善事亲戚君长，甚恶恭俭而好简易，贪饮食而惰从事，衣食之财不足，是以身有陷乎饥寒冻馁之忧。其言不曰‘吾罢不肖，吾从事不强’，又曰‘吾命固将穷。’昔三代伪民亦犹此也。 |
| Anti-Fatalism III: | When the ancient sage-kings of the Three Dynasties, Yu, Tang, Wen, and Wu, ruled, they said: "We must promote the filial sons and encourage them in serving their parents, and we must honour the virtuous and good men and instruct them in doing good." In this way they administered the government and published instructions, rewarded the good and punished the evil. It seems in this way the confusion in the world could be reduced to order, and the danger of the state could be transformed into safety. If this is doubted, (let us recall): In ancient times, the disorder of Jie was reduced to order by Tang, that of Zhou was reduced to order by King Wu. Then the times did not change nor did the people alter. Yet when the superior changed regime the subordinates modified their conduct. With Jie and Zhou the world was chaotic, under Tang and Wu it became orderly. That the world became orderly was due to the endeavour of Tang and Wu. That the world was chaotic was due to the sin of Jie and Zhou. Judging from this, safety and danger, order and chaos all depend on the way the superior conducts the government. How can it be said, there is fate? In ancient times when Yu, Tang, Wen, and Wu ruled the empire, they said: "We must feed the hungry, clothe the cold, give the weary rest, and the disturbed peace." Thus their good name was heard all over the world. Can this be ascribed to fate? It is really due to endeavour. The virtuous and gentle of today respect virtue and pursue the ways and means (to benefit the world). Hence they are rewarded by the rulers above and praised by the people below. And their good name is heard all over the world. Can this be ascribed to fate? This is also due to their endeavour. Now, were those who believed in fate the sages of the Three Dynasties or the wicked of the Three Dynasties? Judging from the nature of this doctrine, it could not be the sages of the Three Dynasties, but must be the wicked that believed in fate. The ancient wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, were honoured as emperors and possessed the whole world in wealth. Yet they could not control the sensuality of their ears and eyes, but gave rein to their passions. Going out they would race, hunt, and trap. Staying indoors they revelled in wine and music. They did not attend to the government of the country and the people, but did much that was of no use. And they oppressed and violated the people. Thus they lost their ancestral temple. They would not confess: "I am insolent and stupid. I did not attend to government diligently." But they would say: "It is but my fate that I lose it." Even the insolent people of the Three Dynasties were like this. They could not well serve their parents and their lord. They greatly hated politeness and frugality but liked licence and ease. They indulged in eating and drinking and were lazy at work. Their means of clothing and food became insufficient, and they incurred the danger of hunger and cold. They would not confess: "I am stupid and insolent, I am not diligent in my work." But they also said: "It is but my fate that I am poor." Thus the insolent people of the Three Dynasties also believed in fate. | |
| 4 | 非命下: |
是故子墨子曰：“今天下之君子之为文学出言谈也，非将勤劳其惟舌，而利其唇呡也，中实将欲为其国家邑里万民刑政者也。今也王公大人之所以蚤朝晏退，听狱治政，终朝均分，而不敢 息1怠倦者，何也？曰：彼以为强必治，不强必乱；强必宁，不强必危，故不敢怠倦。今也卿大夫之所以竭股肱之力，殚其思虑之知，内治官府，外敛关市、山林、泽梁之利，以实官府，而不敢怠倦者，何也？曰：彼以为强必贵，不强必贱；强必荣，不强必辱，故不敢怠倦。今也农夫之所以蚤出暮入，强乎耕稼树艺，多聚叔粟，而不敢怠倦者，何也？曰：彼以为强必富，不强必贫；强必饱，不强必饥，故不敢怠倦。今也妇人之所 以2夙兴夜寐，强乎纺绩织紝，多治麻丝葛绪捆布縿，而不敢怠倦者，何也？曰：彼以为强必富，不强必贫，强必暖，不强必寒，故不敢怠倦。今虽毋在乎王公大人，蒉若信有命而致行之，则必怠乎听狱治政矣，卿大夫必怠乎治官府矣，农夫必怠乎耕稼树艺矣，妇人必怠乎纺绩织紝矣。王公大人怠乎听狱治政，卿大夫怠乎治官府，则我以为天下必乱矣。农夫怠乎耕稼树艺，妇人怠乎纺织绩紝，则我以为天下衣食之财将必不足矣。若以为政乎天下，上以事天鬼，天鬼不使；下以持养百姓，百姓不利，必离散不可得用也。是以入守则不固，出诛则不胜，故虽昔者三代暴王桀纣幽厉之所以共抎其国家，倾覆其社稷者，此也。”是故子墨子言曰：“今天下之士君子，中实将欲求兴天下之利，除天下之害，当若有命者 之3言 ，不可不强非4也。曰：命者，暴王所作，穷人所术，非仁者之言也。今之为仁义者，将不可不察而强非者，此也。” |
| Anti-Fatalism III: |
And Mozi said: In expounding a doctrine or elaborating a system the gentlemen of the world should not do it just to exercise their voice and tongue and practise their lips. It must aim at being applied in the government of the country, the district, and the people. Now the rulers go to court early and retire late, hearing lawsuits and attending to government and meting out justice for the whole day, and dare not be negligent. Why do they do this? They think diligence will bring about order, and negligence chaos; diligence will produce safety, and negligence danger. Therefore they dare not be negligent. The ministers and secretaries exhaust the energy in their limbs and stretch the wisdom of their minds within to look after the court and without to collect taxes from passes, markets, and products from mountains, woods, ponds, and fields to fill the treasury, and dare not be negligent. Why do they do this? They think diligence will procure honour and negligence dishonour; diligence will procure glory and negligence disgrace. Therefore they dare not be negligent. The farmers set out at daybreak and come back at dusk, diligently sowing seeds and planting trees to produce much soy beans and millet, and dare not be negligent. Why do they do this? They think diligence will result in wealth, and negligence in poverty; diligence will produce plenty, and negligence famine. Therefore they dare not be negligent. The women get up at dawn and retire in the night, diligently weaving and spinning to produce much silk, flax linen, and cloth, and dare not be negligent. Why do they do this? They think diligence will produce wealth and negligence poverty; diligence will produce warmth and negligence cold. Therefore they dare not be negligent. Now, if they should believe in fate and behave accordingly, the rulers would be negligent in hearing lawsuits and attending to government; the ministers and secretaries would be negligent in attending to court; the farmers would be negligent in sowing seeds and planting trees; the women would be negligent in weaving and spinning. When the rulers are negligent in hearing lawsuits and attending to government and the ministers and secretaries in attending to court, then I should think the world would be in chaos. When the farmers are negligent in sowing seeds and planting trees and the women in weaving and spinning, then according to my opinion clothing and food for the world will be insufficient. As to the result of the application of the doctrine of fatalism to the government of the empire, to worship Heaven and the spirits above with it Heaven and the spirits will not be pleased, and to nurture the people below with it they will not be benefited but will be demoralized and cannot be employed. And, within, defence will not be strong, and, without, attack will not be victorious. And that for which the wicked kings of the Three Dynasties, Jie, Zhou, You, and Li, lost their country and ruined their state was just this (doctrine). Therefore Mozi said: If the gentlemen of the world really desire to procure benefits for the world and destroy its calamities they cannot but vigorously refute the doctrine of fatalism. For fatalism was an invention of the wicked kings and the practice of miserable men. It was not a doctrine of the magnanimous. Therefore those who practise magnanimity and righteousness must examine it and vigorously refute it. 1. 息 : Deleted. 孙诒让《墨子闲诂》 |
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