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《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 |
《所染 - On Dyeing》 | English translation: W. P. Mei [?] | Books referencing 《所染》 Library Resources |
| 5 | 所染: | 范吉射染于长柳朔、王胜，中行寅染于籍秦、高强，吴夫差染于王孙雒、太宰嚭，知伯摇染于智国、张武，中山尚染于魏义、偃长，宋康染于唐鞅、佃1不礼。此六君者所染不当，故国家残亡，身为刑戮，宗庙破灭，绝无后类，君臣离散，民人流亡。举天下之贪暴苛扰者，必称此六君也。 |
| On Dyeing: |
Fan Ji She came under the influence of Zhang Liu Shuo and Wang Sheng; Zhang Xing Yin, under that of Ji Qin and Gao Jiang; Fu Chai, under that of Wang Sun Luo and Minister Pi; Zhi Bo Yao, under that of Zhi Guo and Zhang Wu; Shang of Zhongshan, under that of Wei Yi and Yan Chang; and Lord Kang of Song, under that of Tang Yang and Tian Bu Li. Now, these six princes had been under bad influences. Therefore their states were ruined and they were executed, their ancestral temples were destroyed and descendants annihilated. The rulers and the subjects were dispersed and the people were left homeless. The whole world points to these six princes as the most greedy and disturbing people. 1. 佃 : Originally read: "伷". Corrected by 孙诒让《墨子闲诂》 |
《卷五 - Book 5》 | Library Resources |
《非攻下 - Condemnation of Offensive War III》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非攻下: | 今王公大人天下之诸侯则不然，将必皆差论其爪牙之士，皆列其舟车之卒伍，于此为坚甲利兵，以往攻伐无罪之国。入其国家边境，芟刈其禾稼，斩其树木，堕其城郭，以湮其沟池，攘杀其牲牷，燔溃其祖庙，劲杀其万民，覆其老弱，迁其重器，卒进而柱乎斗，曰‘死命为上，多杀次之，身伤者为下，又况失列北桡乎哉，罪死无赦’，以譂其众。夫无兼国覆军，贼虐万民，以乱圣人之绪。意将以为利天乎？夫取天之人，以攻天之邑，此刺杀天民，剥振神之位，倾覆社稷，攘杀其牺牲，则此上不中天之利矣。意将以为利鬼乎？夫杀之人，灭鬼神之主，废灭先王，贼虐万民，百姓离散，则此中不中鬼之利矣。意将以为利人乎？夫杀之人，为利人也博矣。又计其费此，为周生之本，竭天下百姓之财用，不可胜数也，则此下不中人之利矣。 |
| Condemnation of Offensive War...: | The rulers and lords of to-day are quite different. They all rank their warriors and arrange their boat and chariot forces; they make their armour strong and weapons sharp in order to attack some innocent state. Entering the state they cut down the grain fields and fell the trees and woods; they tear down the inner and outer walls of the city and fill up the ditches and ponds; they seize and kill the sacrificial animals and burn down the ancestral temple; they kill and murder the people and exterminate the aged and weak; they move away the treasures and valuables. The soldiers are encouraged to advance by being told: "To suffer death is the highest (service you can render), to kill many is the next, to be wounded is the lowest. But if you should drop out from your rank and attempt to sneak away, the penalty will be death without moderation." Thus the soldiers are put to fear. Now to capture a state and to destroy an army, to disturb and torture the people, and to set at naught the aspirations of the sages by confusion - is this intended to bless Heaven? But the people of Heaven are gathered together to besiege the towns belonging to Heaven. This is to murder men of Heaven and dispossess the spirits of their altars and to ruin the state and to kill the sacrificial animals. It is then not a blessing to Heaven on high. Is it intended to bless the spirits? But men of Heaven are murdered, spirits are deprived of their sacrifices, the earlier kings are neglected, the multitude are tortured and the people are scattered; it is then not a blessing to the spirits in the middle. Is it intended to bless the people? But the blessing of the people by killing them off must be very meagre. And when we calculate the expense, which is the root of the calamities to living, we find the property of innumerable people is exhausted. It is, then, not a blessing to the people below either. | |
| 4 | 非攻下: |
今遝夫好攻伐之君，又饰其说以非子墨子曰：“以攻伐之为不义，非利物与？昔者禹征有苗，汤伐桀，武王伐纣，此皆立为圣王，是何故也？”子墨子曰：“子未察吾言之类，未明其故者也。彼非所谓攻，谓诛也。昔者三苗大乱，天命殛之，日妖宵出，雨血三朝，龙生于庙，犬哭乎巿，夏冰，地坼及泉，五谷变化，民乃大振。高阳乃命玄宫，禹亲把天之瑞令以征有苗，四电诱袛，有神人面鸟身，若瑾以侍，扼矢有苗之祥，苗师大乱，后乃遂几。禹既已克有三苗，焉磨为山川，别物上下，卿制大极，而神民不违，天下乃静。则此禹之所以征有苗也。遝至乎夏王桀，天有酷命，日月不时，寒暑杂至，五谷焦死，鬼呼国，鹤鸣十夕馀。 天1乃命汤于镳宫，用受夏之大命，夏德大乱，予既卒其命于天矣，往而诛之，必使汝堪之。汤焉敢奉率其众，是以乡有夏之境，帝乃使阴暴毁有夏之城。少少有神来告曰：‘夏德大乱，往攻之，予必使汝大堪之。予既受命于天，天命融隆火，于夏之城闲西北之隅。汤奉桀众以克有，属诸侯于薄，荐章天命，通于四方，而天下诸侯莫敢不宾服。则此汤之所以诛桀也。遝至乎商王纣天不序其德，祀用失时。兼夜中，十日雨土于薄，九鼎迁止，妇妖宵出，有鬼宵吟，有女为男，天雨肉，棘生乎国道，王兄自纵也。赤鸟衔圭，降周之岐社，曰：‘天命周文王伐殷有国。’泰颠来宾，河出绿图，地出乘黄。武王践功，梦见三神 曰2：予既沈渍殷纣于酒德矣，往攻之，予必使汝大堪之’。武王乃攻狂夫，反商之周，天赐武王黄鸟之旗。王既已克殷，成帝之来，分主诸神，祀纣先王，通维四夷，而天下莫不宾，焉袭汤之绪，此即武王之所以诛纣也。若以此三圣王者观之，则非所谓攻也，所谓诛也”。 |
| Condemnation of Offensive War...: |
The warring lords would gloss over (their conduct) with arguments to confute Mozi, saying: "Do you condemn attack and assault as unrighteous and not beneficial? But, anciently, Yu made war on the Prince of Miao, Tang on Jie, and King Wu on Zhou. Yet these are regarded as sages. What is your explanation for this?" Mozi said: You have not examined the terminology of my teaching and you do not understand its motive. What they did is not to be called "attack" but "punishment." Anciently, the three Miao tribes were in great confusion. Heaven ordered their destruction. The sun rose at night. It rained blood for three days. Dragons emerged in the temple and dogs cried in the market place. Ice came in summer and earth cracked until water gushed forth. The five grains appeared in mutation. At these, the people were greatly shocked. Gao Yang then gave command (to Yu) in the Yuan Palace. Yu held the imperial jade order in hand and set forth to conquer Miao. Amidst thunder and lightning, a god with the face of a man and the body of a bird was revealed to be waiting upon (Yu) with the gui in hand. The general of Miao was brought down by an arrow and the Miao army was set in great confusion. And the Miao tribes became less and less significant ever after. Having conquered Miao, Yu set apart the hills and rivers (by names), and ordered things into high and low. With sacrifices he set up the four bordering countries, and neither spirits nor men revolted (any more). So there was peace in the world. This was the reason why Yu made war on the Miao. When it came to King Jie of Xia, Heaven gave severe order. Sun and moon did not appear on time. Winter and summer came irregularly. The five grains were dried up to death. Ghosts called in the country, and cranes shrieked for more than ten nights. Heaven then commissioned Tang in the Biao Palace, to receive the great trust that had been given to Xia, as the conduct of Xia fell into great perversity. Only then dared Tang to lead his multitude and enter the borders of Xia. And he let the deserters of the enemy destroy the cities of Xia. Soon after, a god came and told him: "The conduct of Xia is in great confusion. Go and punish him. I will surely let you destroy him, as I have my orders from Heaven." Heaven ordered Zhuyong to send down fire on the northwestern corner of the city of Xia. Thus Tang led the men of Jie and conquered Xia. He then gave audience to the feudal lords at Bo. He revealed and made known the will of Heaven and spread it in the four directions, and none of the feudal lords in the empire dared to show disrespect. This was the reason why Tang punished Jie. When it came to the regime of King Zhou of Shang, his conduct was not acceptable to Heaven. Sacrifices were not according to seasons. Even in the night... It rained sand for ten days at Bo. The nine caldrons moved from their place. Witches appeared in the dark and ghosts sighed at night. Some women turned into men. Flesh came down from Heaven like rain. Thorny brambles covered up the national highways. Yet the king became even more dissolute. A red bird holding a gui by its beak alighted on Mt. Qi, proclaiming: "Heaven decrees King Wen of Zhou to punish Yin and possess its empire." Tai Dian then came to be minister to (King Wen). The charts emerged out of the River and chenghuang appeared on land. Thereupon King Wu ascended the throne. Three gods spoke to him in a dream, saying: "Now that we have submerged Zhou of Yin in wine, you go and attack him. We will surely let you destroy him." So, King Wu set out and attacked Zhou, and replaced Shang with Zhou. Heaven gave King Wu the Yellow Bird Pennant. Having conquered Yin he continued the order of Tang and assigned the worship of the ancestors of Zhou to the feudal lords. Connexions with the barbarians of the four borders were established, and none in the world dared to show disrespect. This was the reason why King Wu punished Zhou. Speaking about the work of these three sages, it is not to be called attack but punishment. 1. 天 : Inserted. 孙诒让《墨子闲诂》 |
《卷七 - Book 7》 | Library Resources |
《天志下 - Will of Heaven III》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 天志下: |
故子墨子置立天之，以为仪法，若轮人之有规，匠人之有矩也。今轮人以规，匠人以矩，以此知方圜之别矣。是故子墨子置立天之，以为仪法。吾以此知天下之士君子之去义远也。何以知天下之士君子之去义远也？今知氏大国之君宽者然曰：“吾处大国而不攻小国，吾何以为大哉！”是以差论蚤牙之士，比列其舟车之卒，以攻罚无罪之国，入其沟境，刈其禾稼，斩其树木，残其城郭，以御其沟池，焚烧其祖庙，攘杀其牺牷，民之格者，则刭杀之，不格者，则系操而归，丈夫以为仆圉胥靡，妇人以为舂酋。则夫好攻伐之君，不知此为不仁义，以告四邻诸侯曰：“吾攻国覆军，杀将若干人矣。”其邻国之君亦不知此为不仁义也，有具其皮币，发其总处，使人飨贺焉。则夫好攻伐之君，有重不知此为不仁不义也，有书之竹帛，藏之府库。为人后子者，必且欲顺其先君之行，曰：“何不当发吾 府1库，视吾先君之法美。”必不曰文、武之为正 为正2者若此矣，曰吾攻国覆军杀将若干人矣。则夫好攻伐之君，不知此为不仁不义也，其邻国之君不知此为不仁不义也，是以攻伐世世而不已者，此吾所谓大物则不知也。 |
| Will of Heaven III: |
Hence Mozi established the will of Heaven as his standard, just as the wheelwright uses his compasses and the carpenter uses his square as their standards. The wheelwright with his compasses and the carpenter with his square can judge the circularity and the squareness of objects. Similarly, with the will of Heaven as the standard, Mozi can tell that the gentlemen of the world are far from righteousness. How do we know the gentlemen of the world are far from righteousness ? For, the lords in the large states compete in saying: "Being a big state, if I do not attack the small states, in what way am I big?" Therefore they mustered their warriors and soldiers, and arranged their boat and chariot forces to attack some innocent state. They broke into its borders, cut down its fields, felled its trees, tore down its inner and outer city walls, and filled up its moats and ditches, burned its ancestral temples and seized and killed its sacrificial victims. Of the people the strong were killed, the weak were brought back in chains and ropes. The men were turned into servants and grooms and prisoners. The women were made to be waitresses (to pour wine). Yet, the warring lord did not even know that this is unmagnanimous and unrighteous. He announced to the neighbouring lords: "I have attacked a state, defeated an army, and killed so many generals." And the neighbouring lords did not know that this is unmagnanimous and unrighteous either, but with furs and silk sent envoys to offer congratulations. And the warring lords were even doubly ignorant of its being unmagnanimous and unrighteous. They recorded it on the bamboos and silk and kept them in the archives so that the descendants would imitate their royal ancestors, saying: "Why not let us open up the archives and let us learn of the achievements of our ancestors?" Then they would surely not learn: "Such and such is the regime of Wu," but would learn: "I have attacked states, reversed armies, and killed so many of their generals." Now that the warring lords do not understand this to be unmagnanimous and unrighteous, and neighbouring lords do not understand this to be unmagnanimous and unrighteous, therefore attacks and assaults go on generation after generation without end. This is what I mean when I say they do not understand matters of importance. 1. 府 : Inserted. 孙诒让《墨子闲诂》 |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 明鬼下: |
非惟若书之说为然 也1，昔者郑穆公，当昼日中处乎庙，有神入门而左，鸟身，素服三绝，面状正方。郑穆公见之，乃恐惧奔， 神曰：‘无惧！2帝享女明德，使予锡女寿十年有九，使若国家蕃昌，子孙茂，毋失。郑穆公再拜稽首曰：‘敢问神 名3？’曰：‘予为句芒。’若以郑穆公之所身见为仪，则鬼神之有，岂可疑哉？ |
| On Ghosts III: |
Not only does the record in this book prove it to be so. Formerly, Lord Mu of Qin (about 640 B.C.) was once in the temple at noon. A spirit entered and alighted. He had the face of a man but the body of a bird. His attire was plain and dark. His appearance was dignified. Seeing him Lord Mu became afraid and was rushing away. The spirit said: "Do not be afraid. God cherishes your intelligent virtue, authorizing me to prolong your age by nineteen years, and ordaining your state to be prosperous and your descendants to be many and not to lose Qin." Lord Mu saluted him repeatedly and bowed, saying: "May I ask the name of my god?" He answered: "I am Gou Mang." If we are to accept what Lord Mu of Qin had seen personally as reliable, then how can we doubt that spirits and ghosts exist? 1. 也 : Inserted. | |
| 11 | 明鬼下: | 非惟武王之事为然也，故圣王其赏也必于祖，其僇也必于社。赏于祖者何也？告分之均也；僇于社者何也？告听之中也。非惟若书之说为然也，且惟昔者虞夏、商、周三代之圣王，其始建国营都日，必择国之正坛，置以为宗庙；必择木之修茂者，立以为菆位；必择国之父兄慈孝贞良者，以为祝宗；必择六畜之胜腯肥倅，毛以为牺牲；圭璧琮璜，称财为度；必择五谷之芳黄，以为酒醴粢盛，故酒醴粢盛，与岁上下也。故古圣王治天下也，故必先鬼神而后人者此也。故曰官府选效，必先祭器祭服，毕藏于府，祝宗有司，毕立于朝，牺牲不与昔聚群。故古者圣王之为政若此。 |
| On Ghosts III: | Not only does the deed of King Wu prove it to be so. When the ancient sage-kings distributed rewards it must be before their ancestors. When they meted out punishments it must be before the altar. Why are the rewards distributed before the ancestors? To submit their fairness. Why are punishments meted out before the altar? To submit their justice. Not only does the record in that book prove it to be so. On the day when the ancient sage-kings of the Three Dynasties of Yu, Xia, Shang, and Zhou first established their empire and built their capitals, they invariably chose the central altar on which to build the ancestral temple. They would pick out the luxuriant and elegant among the trees to plant in the temple of agriculture. They would select the affectionate and filial, virtuous and kind among the elders of the country to be masters of ceremonies. They would pick out the victims among the six animals by their fatness, perfection, and the colour of their wool. The jades and stones were to be appropriate in material and satisfactory in measurement. And the cakes and wine were to be prepared with the most fragrant and yellow grain, and so the quality of cakes and wine would vary with the abundance of the year. This is to say, in the government of the ancient sage-kings, spirits and ghosts had priority over the people. Before the offices and courts were completely established, the sacrificial vessels and sacrificial robes must have been all stored in the storehouse, the masters and attendants of ceremonies must have all been installed in court, and the victims must be kept apart from the original flock. Since the government of the ancient sage-kings was like this, the ancient sage-kings must have believed in the existence of spirits and ghosts. |
《卷九 - Book 9》 | English translation: W. P. Mei [?] | Library Resources |
《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. |
《非儒下 - Anti-Confucianism II》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 非儒下: |
儒者曰：“亲亲有术，尊贤有等。”言亲疏尊卑之异也。其礼曰：“丧父母三年，妻，后子三年，伯父叔父弟兄庶子其，戚族人五月。”若以亲疏为岁月之数，则亲者多而疏者少矣，是妻后子与父同也。若以尊卑为岁月数，则是尊其妻子与父母同，而亲伯父宗兄而卑子也，逆孰大焉。其亲死，列尸弗 敛1，登屋窥井，挑鼠穴，探涤器，而求其人矣。以为实在则赣愚甚矣；如其亡也必求焉，伪亦大矣！取妻，身迎，袨端为仆，秉辔授绥，如仰严亲，昏礼威仪，如承祭祀。颠覆上下，悖逆父母，下则妻子，妻子上侵事亲，若此可谓孝乎？儒者：“迎妻，妻之奉祭祀，子将守宗庙，故重之。”应之曰：“此诬言也，其宗兄守其先宗庙数十年，死丧之其，兄弟之妻奉其先之祭祀弗散，则丧妻子三年，必非以守奉祭祀也。夫忧妻子以大负絫，有曰‘所以重亲也’，为欲厚所至私，轻所至重，岂非大奸也哉！” |
| Anti-Confucianism II:...: |
The Confucianist says: Love among relations should depend upon the degree of relationship, and honour to the virtuous should be graded. This is to advocate a discrimination among the near and the distant relations and among the respectable and the humble. But, according to his code of propriety: Mourning for the death of the parent should be three years; for the wife or the eldest son three years; for an uncle, a brother, or one of the other sons, a year; and for a near relative, five months. If the periods are based on the degree of relationship, evidently mourning for the closer relative should be longer and for the more distant shorter. Thus the wife and the eldest son are the same as the parents (in nearness). If the periods are based on degrees of respect which are severally due then it means that the wife and the eldest son are respected as much as the parents, and the uncles and brothers are placed on the same level with the other sons. What perversity can be greater than this? When his parent dies he first lets him lie there without dressing him for burial. He climbs on the roof, looks into the well, reaches into the rat holes, and searches in the washing basins to look for the dead man. Assuming that the man still exists this procedure is certainly stupid. If he does not exist this insistent search is the height of hypocrisy. When a Confucianist takes a wife, he has to escort her in person, dressed in ceremonial garments as a servant. He drives the cart himself, as if waiting on a revered parent. The dignity and solemnity of the marriage ceremony compare with that of sacrifice and worship. High and low are turned upside down. Father and mother are disobeyed. Parents are brought down to the level of the wife and the wife is exalted to interfere with service to parents. Can such conduct be called filial? The Confucianist tells us: "A wife is taken to share in continuing the worship and sacrifice (to ancestors) and the son will attend to the ancestral temple, therefore they are highly regarded." We answer him: This is all false representation. For, his brothers attend to the ancestral temple for tens of years. Yet when they die he will mourn for them only one year. The brothers' wives continue the worship and sacrifice of his ancestors. Yet, there is no mourning (upon their death) whatsoever. Then the three years' mourning for the death of his wife and eldest son is evidently not for the reason of their attending to the ancestral temple and continuing the worship and sacrifice. Now, to be partial to one's wife and son is already quite wayward. Yet the Confucianist pretends it to be for the sake of the parents. This is partiality to the most favourite but neglect of the most important. Isn't this great perversity? 1. 敛 : Inserted. 孙诒让《墨子闲诂》 |
《卷十一 - Book 11》 | Library Resources Related resources |
《大取 - Major Illustrations》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
| 21 | 大取: | 诸圣人所先，为人欲名实。名实不必名。苟是石也白，败是石也，尽与白同。是石也唯大，不与大同。是有便谓焉也。以形貌命者，必智是之某也，焉智某也，不可以形貌命者，唯不智是之某也，智某可也。诸以居运命者，苟人于其中者，皆是也，去之因非也。诸以居运命者，若乡里齐荆者，皆是。诸以形貌命者，若山丘室庙者，皆是也。 |
《卷十五 - Book 15》 | Library Resources |
《迎敌祠 - The Sacrifice against the Coming of the Enemy》 | Library Resources |
| 4 | 迎敌祠: | 祝、史乃告于四望、山川、社稷，先于戎，乃退。公素服誓于太庙，曰：“其人为不道，不修义详，唯乃是王，曰：予必怀亡尔社稷，灭尔百姓。二三子夙夜自厉，以勤寡人，和心比力兼左右，各死而守。既誓，公乃退食。舍于中太庙之右，祝、史舍于社。百官具御，乃斗鼓于门，右置旗，左置旌于隅练名。射参发，告胜，五兵咸备，乃下，出挨，升望我郊。乃命鼓，俄升，役司马射自门右，蓬矢射之，茅参发，弓弩继之，校自门左，先以挥，木石继之。祝、史、宗人告社，覆之以甑。 |
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