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| Condition 1: References "我闻于夏人" 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 | 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 |
| 3 | 非命下: |
昔者暴王作之，穷 人1术之，此皆疑众迟朴，先圣王之患之也，固在前矣。是以书之竹帛，镂之金石，琢之盘盂，传遗后世子孙。曰何书焉存？禹之总德有之曰：‘允不著，惟天民不而葆，既防凶心，天加之咎，不慎厥德，天命焉葆’？仲虺之告曰：‘我闻有夏，人矫天命，于下，帝式是增，用爽厥师。’彼用无为有，故谓矫，若有而谓有，夫岂为矫哉！昔者，桀执有命而行，汤为仲虺之告以非之。太誓之言也，于去发曰：‘恶乎君子！天有显德，其行甚章，为鉴不远，在彼殷王。谓人有命，谓敬不可行，谓祭无益，谓暴无伤，上帝不常，九有以亡，上帝不顺，祝降其丧，惟我有周，受之大帝。’昔者纣执有命而行，武王为太誓、去发以非之。曰：子胡不尚考之乎商周虞夏之记，从十简之篇以尚，皆无之，将何若者也？” |
| Anti-Fatalism III: |
The ancient wicked kings originated it and the miserable people practised it. It was shaking the convictions of the multitudes and converting the stupid. And this was already of great concern to the ancient sage-kings. They put it down on the bamboos and silk and cut it in metal and stone and engraved it on dishes and cups to be handed down to their descendants. In what books are they embodied? "Zong De" of Yu says: "When promises are not fulfilled even a subject of Heaven will not be protected. When one has touched the evil star, Heaven will visit him with its curse. When one is not careful about one's conduct, how can fate of Heaven protect him?" "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 armies." He made use of what did not exist as if it had existed, and therefore it was called pretension. If he declared to be existent what really existed, how would this be pretension? In ancient times, Jie believed in fate and acted accordingly. Tang here showed it to be wrong through "The Announcement of Zhong Hui." "The Great Declaration " says: "Therefore the Prince Regent Fa said: 'Ah, my lords, Heaven blesses the virtuous. Its way is clear. Example need not be sought far. It is in the King of Yin. He claimed each man had his own fate, worship should not be practised, sacrifices were of no avail, and wickedness could do no harm. God withdrew his blessing and the nine districts are lost to him. God is not pleased and is visiting him with ruin. Hence it is that our Zhou (the dynasty, the empire) is given by the Great God.'" That is, Zhou believed in fate and acted accordingly. King Wu refuted him in "The Great Declaration." So, why not examine the records of Yu, Xia, Shang, and Zhou, and see that all of them held there is no fate? How would you account for this? 1. 人 : Inserted. 孙诒让《墨子闲诂》 |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《百谷部四》 | Library Resources |
《粟》 | Library Resources |
| 5 | 粟: | 《尚书·仲虺之诰》曰：肇我邦于有夏，若苗之有莠，若粟之有粃。孔安国注曰：始我商家国于夏世，欲见剪除，若莠生苗，粃在粟，恐被锄治伤之也。 |
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