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五曰── |
| | The fifth is──
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仁於他物，不仁於人，不得為仁；不仁於他物，獨仁於人，猶若為仁。仁也者，仁乎其類者也。故仁人之於民也，可以便之，無不行也。神農之教曰：「士有當年而不耕者，則天下或受其饑矣；女有當年而不績者，則天下或受其寒矣。」故身親耕，妻親績，所以見致民利也。賢人之不遠海內之路，而時往來乎王公之朝，非以要利也，以民為務故也。人主有能以民為務者，則天下歸之矣。王也者，非必堅甲利兵選卒練士也，非必隳人之城郭、殺人之士民也。上世之王者眾矣，而事皆不同。其當世之急、憂民之利、除民之害同。 |
| | Being benevolent toward other things but not toward people cannot be considered true benevolence; Not being benevolent toward other things yet being benevolent only toward people is still akin to benevolence. Benevolence means showing benevolence to those of one's own kind. Therefore, a benevolent person toward the people will do whatever is beneficial for them without hesitation. The teachings of Shennong said: "If a scholar refrains from farming during his prime years, then the world may suffer hunger as a result; if a woman refrains from spinning during her prime years, then the world may endure cold as a consequence." Therefore, the ruler personally tills the fields and his wife personally spins cloth; this is how they demonstrate their commitment to bringing benefits to the people. A virtuous person does not avoid the roads within the realm but travels to and from the courts of kings and dukes at appropriate times—not for the sake of seeking personal gain, but because he takes the people as his primary concern. A ruler who is able to take the people as his priority will be embraced by all under heaven. A king, it must be understood, does not necessarily rely on strong armor, sharp weapons, or well-trained soldiers; he is not defined by the destruction of other states' walls and cities or by killing their soldiers and civilians. In former ages there were many kings, yet their deeds varied in every case. Their concern for the urgent needs of their time, their worry over the people's welfare, and their efforts to remove harms from the people were the same.
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公輸般為高雲梯，欲以攻宋。墨子聞之，自魯往，裂裳裹足，日夜不休，十日十夜而至於郢，見荊王曰：「臣北方之鄙人也，聞大王將攻宋，信有之乎？」王曰：「然。」墨子曰：「必得宋乃攻之乎？亡其不得宋且不義猶攻之乎？」王曰：「必不得宋，且有不義，則曷為攻之？」墨子曰：「甚善。臣以宋必不可得。」王曰：「公輸般，天下之巧工也，已為攻宋之械矣。」墨子曰：「請令公輸般試攻之，臣請試守之。」於是公輸般設攻宋之械，墨子設守宋之備。公輸般九攻之，墨子九卻之，不能入，故荊輟不攻宋。墨子能以術禦荊、免宋之難者，此之謂也。 |
| | Gongshu Ban built a tall cloud ladder, intending to attack Song. Mozi heard of this and set out from Lu, tearing his robe to wrap his feet, traveling day and night without rest. After ten days and nights he arrived at Ying, where he met King Jing and said: "I am a humble man from the north. I have heard that Your Majesty is about to attack Song—this is indeed true, is it not?" The king replied, "Yes." Mozi asked, "Must you obtain Song before attacking it?" Or would you attack it even if you cannot capture it and doing so is unjust?" The king said, "If one cannot obtain Song and the act is unjust, then why would I attack it?" Mozi said, "That sounds very good. I believe that Song cannot possibly be obtained." The king said, "Gongshu Ban is a master craftsman of the world; he has already prepared the machinery for attacking Song." Mozi said, "Please allow Gongshu Ban to try an attack, and I shall attempt a defense." Thus, Gongshu Ban set up the machinery for attacking Song, while Mozi prepared the defenses for protecting Song. Gongshu Ban launched nine attacks, but each time Mozi repelled them, and the attackers could not breach the defenses. Thus, Jing abandoned his plan to attack Song. Mozi was able to use his strategies to deter Jing and prevent disaster for Song—this is precisely what is meant by that.
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聖王通士不出於利民者無有。昔上古龍門未開，呂梁未發，河出孟門，大溢逆流，無有丘陵沃衍、平原高阜，盡皆滅之，名曰鴻水。禹於是疏河決江，為彭蠡之障，乾東土，所活者千八百國，此禹之功也。勤勞為民，無苦乎禹者矣。 |
| | A sage king or a virtuous scholar who does not act in the people's interest simply does not exist. In ancient times, before the Longmen Gorge was opened and the Lüliang area had not yet been drained, the Yellow River burst forth at Mengmen, causing a great flood that surged backward. There were no hills, fertile plains, or elevated plateaus left untouched; all were submerged. This disaster was known as the Hongshui Flood. Yu then channeled the rivers and dredged the Yangtze, constructing a barrier at Pengli to control the waters. He drained the eastern lands, saving eighteen hundred states in the process—this was Yu's great achievement. No one worked more diligently for the people than Yu did.
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匡章謂惠子曰：公之學去尊，今又王齊王，何其到也？惠子曰：今有人於此，欲必擊其愛子之頭，石可以代之。匡章曰：公取之代乎，其不與？施取代之。子頭所重也，石所輕也。擊其所輕以免其所重，豈不可哉？匡章曰：齊王之所以用兵而不休、攻擊人而不止者，其故何也？惠子曰：大者可以王，其次可以霸也。今可以王齊王而壽黔首之命，免民之死，是以石代愛子頭也，何為不為？民寒則欲火，暑則欲冰，燥則欲溼，溼則欲燥。寒暑燥溼相反，其於利民一也。利民豈一道哉？當其時而已矣。 |
| | Kuang Zhang said to Huizi: "Your school of thought rejects reverence, yet now you serve as king to King Qi—how contradictory this is?" Huizi said: "Suppose there is a man here who intends to strike his beloved son's head, and a stone can be substituted in its place. Kuang Zhang asked: "Would you take the stone to substitute for it, or would you not?" Shi took the stone and substituted it. The son's head is of great value, while the stone is of little worth. To strike what is of lesser value in order to save what is of greater value—could there be anything wrong with that? Kuang Zhang said: "Why does King Qi persist in waging war without ceasing, and why does he continue to attack others without stopping? What is the reason for this?" Huizi said: "The greatest achievement allows one to become a king, and the next best allows one to become a hegemon." Now it is possible for King Qi to rule as a king and prolong the lives of his people, sparing them from death—this is like substituting a stone for one's beloved son's head. Why then would he not do it? When the people are cold, they desire warmth; when hot, they desire coolness; when dry, they desire moisture; and when damp, they desire dryness. Cold, heat, dryness, and dampness are opposites, yet all serve the same purpose in benefiting the people. Benefiting the people—could there possibly be only one way to do so? It is simply a matter of acting appropriately in accordance with the circumstances.
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