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| Condition 1: References "我罢不肖，为政不善" Matched:2. |
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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 | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《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. |
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