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| Simplified Chinese version |
《卷十一 - Book 11》 | English translation: W. P. Mei [?] | Library Resources Related resources |
《大取 - Major Illustrations》 | [Warring States (475 BC - 221 BC)] | Library Resources Related resources |
| 1 | 大取: | 天之爱人也，薄于圣人之爱人也；其利人也，厚于圣人之利人也。大人之爱小人也，薄于小人之爱大人也；其利小人也，厚于小人之利大人也。 |
| 2 | 大取: | 以臧为其亲也，而爱之，非爱其亲也；以臧为其亲也，而利之，非利其亲也。以乐为利其子，而为其子欲之，爱其子也；以乐为利其子，而为其子求之，非利其子也。 |
| 3 | 大取: | 于所体之中，而权轻重之谓权。权，非为是也，非非为非也。权，正也。断指以存腕，利之中取大，害之中取小也。害之中取小也，非取害也，取利也。其所取者，人之所执也。遇盗人，而断指以免身，利也；其遇盗人害也。断指与断腕，利于天下相若，无择也；死生利若，一无择也。杀一人以存天下，非杀一人以利天下也。杀己以存天下，是杀己以利天下。于事为之中而权轻重之谓求，求为之，非也，害之中取小，求为义非为义也。 |
| 4 | 大取: | 为暴人语天之为是也而性，为暴人歌天之为非也。诸陈执既有所为，而我为之陈执；执之所为因，吾所为也。若陈执未有所为，而我为之陈执，陈执因吾所为也。暴人为我为天之。以人非为是也，而性不可正而正之。 |
| 5 | 大取: | 利之中取大非不得已也；害之中取小，不得已也。所未有而取焉是利之中取大也；于所既有而弃焉，是害之中取小也。 |
| 6 | 大取: | 义可厚，厚之；义可薄，薄之。谓伦列。德行、君上、老长、亲戚，此皆所厚也。为长厚，不为幼薄。亲厚，厚；亲薄，薄。亲至，薄不至。义厚亲，不称行而顾行。 |
| 7 | 大取: | 为天下厚禹，为禹也。为天下厚爱禹，乃为禹之人爱也。厚禹之加于天下，而厚禹不加于天下。若恶盗之为加于天下，而恶盗不加于天下。 |
| 8 | 大取: | 爱人不外己，己在所爱之中。己在所爱，爱加于己。伦列之爱己，爱人也。 |
| 9 | 大取: | 圣人恶疾病，不恶危难。正体不动，欲人之利也，非恶人之害也。 |
| 10 | 大取: | 圣人不为其室臧之故，在于臧。 |
| 11 | 大取: |
圣人不得为子之事。圣人之法死亡亲，为天下也。厚亲，分也；以死亡之，体渴兴利。有厚薄而毋伦列之兴利，为己。语经，语经也。非白马焉。执驹焉说求之，舞说非也，渔大之舞大，非也。 三物必具，然后足以生。1 1. 三物必具，然后足以生。 : Moved to entry 25. 孙诒让《墨子闲诂》 |
| 12 | 大取: | 臧之爱己，非为爱己之人也。厚不外己，爱无厚薄。举己，非贤也。义，利；不义，害。志功为辩。 |
| 13 | 大取: | 有有于秦马，有有于马也，智来者之马也。 |
| 14 | 大取: | 爱众众世与爱寡世相若，兼爱之，有相若。爱尚世与爱后世，一若今之世人也。鬼，非人也；兄之鬼，兄也。 |
| 15 | 大取: | 天下之利驩。圣人有爱而无利，俔日之言也，乃客之言也。天下无人，子墨子之言也犹在。 |
| 16 | 大取: | 不得已而欲之，非欲之非欲之也。非杀臧也。专杀盗，非杀盗也。凡学爱人。 |
| 17 | 大取: | 小圜之圜，与大圜之圜同。方至尺之不至也，与不至钟之至，不异。其不至同者，远近之谓也。 |
| 18 | 大取: | 是璜也，是玉也。意楹，非意木也，意是楹之木也。意指之人也，非意人也。意获也，乃意禽也。志功，不可以相从也。 |
| 19 | 大取: | 利人也，为其人也；富人，非为其人也，有为也以富人。富人也，治人有为鬼焉。 |
| 20 | 大取: | 为赏誉利一人，非为赏誉利人也，亦不至无贵于人。智亲之一利，未为孝也，亦不至于智不为己之利于亲也。智是之世之有盗也，尽爱是世。智是室之有盗也，不尽是室也。智其一人之盗也，不尽是二人。虽其一人之盗，茍不智其所在，尽恶其弱也。 |
| 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。 |
| 22 | 大取: | 智与意异。重同，具同，连同，同类之同，同名之同；丘同，鲋同，是之同，然之同，同根之同。有非之异，有不然之异。有其异也，为其同也，为其同也异。一曰乃是而然，二曰乃是而不然，三曰迁，四曰强。 |
| 23 | 大取: | 子深其深，浅其浅，益其益，尊其尊。察次山比因至优指复；次察声端名因请复。正夫辞恶者，人右以其请得焉。诸所遭执，而欲恶生者，人不必以其请得焉。圣人之附渎也，仁而无利爱。利爱生于虑。昔者之虑也，非今日之虑也；昔者之爱人也，非今之爱人也。爱获之爱人也，生于虑获之利，非虑臧之利也；而爱臧之爱人也，乃爱获之爱人也。去其爱而天下利，弗能去也。昔之知墙，非今日之知墙也。贵为天子，其利人不厚于正夫。二子事亲，或遇孰，或遇凶，其亲也相若，非彼其行益也，非加也。外执无能厚吾利者。藉藏也死而天下害，吾持养臧也万倍，吾爱臧也不加厚。 |
| 24 | 大取: | 长人之异，短人之同，其貌同者也，故同。指之人也与首之人也异，人之体非一貌者也，故异。将剑与挺剑异。剑，以形貌命者也，其形不一，故异。杨木之木与桃木之木也同。诸非以举量数命者，败之尽是也，故一人指，非一人也；是一人之指，乃是一人也。方之一面，非方也；方木之面，方木也。 |
| 25 | 大取: |
三物必具，然后足以生。1 夫辞2以故生，以理长，以类行也者。立辞而不明于其所生，妄3也。今人非道无所行，唯有强股肱而不明于道，其困也，可立而待也。夫辞以类行者也，立辞而不明于其类，则必困矣。 1. 三物必具，然后足以生。 : Moved here from entry 11. 孙诒让《墨子闲诂》 |
| 26 | 大取: | 故浸淫之辞，其类在于鼓栗。圣人也，为天下也，其类在于追迷。或寿或卒，其利天下也指若，其类在誉石，一日而百万生，爱不加厚，其类在恶害。爱二世有厚薄，而爱二世相若。其类在蛇文。爱之相若，择而杀其一人，其类在坑下之鼠。小仁与大仁，行厚相若，其类在申。凡兴利除害也，其类在漏雍。厚亲，不称行而类行，其类在江上井。“不为己”之可学也，其类在猎走。爱人非为誉也，其类在逆旅。爱人之亲，若爱其亲，其类在官茍。兼爱相若，一爱相若。一爱相若，其类在死也。 |
《小取 - Minor Illustrations》 | [Warring States (475 BC - 221 BC)] English translation: Donald Sturgeon [?] | Library Resources Related resources |
| 1 | 小取: | 夫辩者，将以明是非之分，审治乱之纪，明同异之处，察名实之理，处利害，决嫌疑。焉摹略万物之然，论求群言之比。以名举实，以辞抒意，以说出故，以类取，以类予。有诸己不非诸人，无诸己不求诸人。 |
| Minor Illustrations: | "Distinguishing" will be used to make clear the distinction between so and not-so; investigate the rules of order and chaos; make clear the locations of similarity and difference; examine the patterns of name and stuff; locate benefit and harm, and resolve doubts. Only then can one describe in approximation the way the myriad things are, and speak of seeking similarity of sayings. Names are used to raise stuff; phrases are used to express intention; explanations are used to bring out causes. Choose according to kind; offer according to kind. Having it in oneself one do not oppose it in others; lacking it in oneself one do not seek it of others. | |
| 2 | 小取: | 或也者，不尽也。假者，今不然也。效者，为之法也，所效者所以为之法也。故中效，则是也；不中效，则非也。此效也。辟也者，举他1物而以明之也。侔也者，比辞而俱行也。援也者，曰“子然，我奚独不可以然也？”推也者，以其所不取之同于其所取者，予之也。是犹谓也者，同也。吾岂谓也者，异也。 |
| Minor Illustrations: |
"Some" is not all. "Suppose" is not so now. "Imitation" is to make a standard: what is imitated is that which is used to make the standard. Thus what matches the imitation is so; what does not match the imitation is not so. This is imitation. "Analogy" is raising another thing to make something clear. "Similarity" is similar sayings proceeding together. "Leading" is saying, "You take it as so - why can I alone not take it as so?" "Extending" is taking what he has not chosen but is similar to what he has chosen, and presenting it to him. "It is like this" is similarity. "How could I be like this" is difference. 1. 他 : Originally read: "也". | |
| 3 | 小取: |
夫物有以同而不率遂同。辞之侔也，有所至而正。其然也，有所以然也； 其然也1同，其所以然不必同。其取之也，有 所2以取之。其取之也同，其所以取之不必同。是故辟、侔、援、推之辞，行而异，转而危，远而失，流而离本，则不可不审也，不可常用也。故言多方，殊类，异故，则不可偏观也。夫物或乃是而然，或是而不然，或一周3而一不周4，或一是而一 不是也。不可常用也。故言多方，殊类，异故，则不可偏观也，5非也。 |
| Minor Illustrations: |
Things have that by which they are similar, but this does not make them the similar. Similarity of sentences is correct within a certain range. That it is so, has that by which is so. When things are the same in being so, that by which they are so is not necessarily the same. When something is chosen, there is that by which it is chosen. When what is chosen is the same, that by which it is chosen is not necessarily the same. Thus the sayings of Analogy, Similarity, Leading, and Extending, proceed and become different, turn and become unsafe, go far and become lost, flow and lose their foundation - this must be examined, and they cannot be constantly applied. Thus doctrine should rely upon many methods, various kinds, different causes, and cannot be looked upon from a single perspective. Things are sometimes thus and so; sometimes thus and not so; sometimes one requires all and one not all; sometimes one thus and one not thus. 1. 其然也 : Inserted. | |
| 4 | 小取: | 白马，马也；乘白马，乘马也。骊马，马也；乘骊马，乘马也。获，人也；爱获，爱人也。臧，人也；爱臧，爱人也。此乃是而然者也。 |
| Minor Illustrations: |
A white horse is a horse; riding a white horse is riding a horse. A black horse is a horse; riding a black horse is riding a horse. Huo is a man; caring for Huo is caring for a man. Zang is a man; caring for Zang is caring for a man. These are "thus and so". | |
| 5 | 小取: |
获之亲1，人也；获事其亲，非事人也。其弟，美人也；爱弟，非爱美人也。车，木也；乘车，非乘木也。船，木也；入2船，非入3木也。盗人，人也，多盗，非多人也，无盗非无人也。奚以明之？恶多盗，非恶多人也；欲无盗，非欲无人也。世相与共是之。若若是，则虽盗人人也，爱盗非爱人也；不爱盗非不爱人也；杀盗人非杀人也，无难 盗无难4矣。此与彼同类，世有彼而不自非也，墨者有此而非之，无他故5焉，所谓内胶外闭与心毋空乎？内胶而不解也，此乃是而不然6者也。 |
| Minor Illustrations: |
Huo's parents are people; Huo serving his parents is not serving people. His younger brother is a handsome person; caring for his younger brother is not caring for handsome people. A cart is wooden; riding a cart is not riding wood. A boat is wooden; entering a boat is not entering wood. A thief is a man; many thieves is not many men. There being no thieves is not there being no men. How can it be made clear? Hating there being many thieves is not hating there being many men. Wishing there were no thieves is not wishing there were no men. Everyone in the world takes these as so. If this is so, then though thieves are men, caring for thieves is not caring for men; not caring for thieves is not not-caring for men; killing thieves is not killing men – there is nothing difficult in it! This and those are of the same kind; the world have those and don't oppose themselves, [yet] we Mohists have this and they oppose us. There can be no other reason than that they are stopped up within and closed without; their heart-minds are all filled in! These are the "thus and not so". 1. 亲 : Originally read: "视". | |
| 6 | 小取: |
且夫读书，非 书也；好读书，1好书也。且斗鸡，非鸡也；好斗鸡，好鸡也。且入井，非入井也；止且入井，止入井也。且出门，非出门也；止且出门，止出门也。若若是，且夭，非夭也；寿夭也。有命，非命也；非执有命，非命也，无难矣。此与彼同 类2，世有彼而不自非也，墨者有此而罪非之，无也故焉，所谓内胶外闭与心毋空乎？内胶而不解也。此乃 不3是而然者也。 |
| Minor Illustrations: |
Reading books is not books; liking reading books is liking books. Fighting cocks is not cocks; liking fighting cocks is liking cocks. Being about to fall into a well is not falling into a well; stopping someone about to fall into a well is stopping someone from falling into a well. Being about to go out is not going out; stopping someone about to go out is stopping someone going out. If this is so, then: Being about to die young is not dying young; stopping someone about to die young is stopping someone from dying young. Taking there being fate is not fate; opposing those who take that there is fate is opposing fate. It is not difficult. This and that are the same, the world has that and do not oppose themselves. We Mohists have these and yet they blame and oppose us. There can be no other reason than that they are stopped up within and closed without; their heart-minds are all filled in! These are the the "not thus and so". 1. 书也；好读书， : Inserted. | |
| 7 | 小取: |
爱人，待周爱人而后为爱人。不爱人，不待周不爱人；不周爱，因为不爱人矣。乘马，不待周乘马然后为乘马也；有乘于马，因为乘马矣。逮至不乘马，待周不乘马而后不乘马 而后不乘马1。此一周而一不周者也。 |
| Minor Illustrations: |
Caring for people requires caring for all people to count as caring for people; not caring for people does not require not caring for all people to count as not caring for people. Not caring for all people implies not caring for people. Riding horses does not require riding all horses to count as riding horses; Having ridden upon a horse implies riding horses. By contrast, not riding horses requires not riding all [i.e. any] horses to count as not riding horses. This is "one requires all and one not all". 1. 而后不乘马 : Deleted. | |
| 8 | 小取: |
居于国，则为居国；有一宅于国，而不为有国。桃之实，桃也；棘之实，非棘也。问人之病，问人也；恶人之病，非恶人也。人之鬼，非人也；兄之鬼，兄也。祭 人1之鬼，非祭人也；祭兄之鬼，乃祭兄也。之马之目盼则为之马盼；之马之目大，而不谓之马大。之牛之毛黄，则谓之牛黄；之牛之毛众，而不谓之牛众。一马，马也；二马，马也。马四足者，一马而四足也，非两马而四足也。一马，马也。马或白者，二马而或白也，非一马而或白。此乃一是而一非者也。 |
| Minor Illustrations: |
Living within a state is living in the state; having a house within the state is not having the state. The fruit of a peach is a peach; the fruit of a ji (jujube) is not a ji. Asking after a person's illness is asking after a person; disliking a person's illness is not disliking a person. A person's ghost is not a person; one's elder brother's ghost is one's elder brother. Sacrificing to a person's ghost is not sacrificing to a person; sacrificing to one's elder brother's ghost is sacrificing to one's elder brother. This horse's eyes are blind means that this horse is blind; this horse's eyes are large does not mean that this horse is large. This ox's hairs are brown means that this ox is brown; this ox's hairs are many does not mean that this ox is many. One horse is a horse. Two horses are horses. Horses have four feet: one horse has four feet; two horses do not have four feet. One horse is a horse. Some horses are white: two horses can be some white; one horse cannot be some white. This is "one thus and one not thus". 1. 人 : Inserted. |
《耕柱 - Geng Zhu》 | English translation: W. P. Mei [?] | Books referencing 《耕柱》 Library Resources |
| 1 | 耕柱: |
子墨子怒耕柱子，耕柱子曰：“我毋俞于人乎？”子墨子曰：“我将上大行，驾骥与羊，子将谁驱？”耕柱子曰：“将驱骥也。”子墨子曰：“何故驱骥也？”耕柱子曰：“骥足以责。”子 墨子1曰：“我亦以子为足以责。” |
| Geng Zhu: |
Mozi was angry with Geng Zhuzi. Geng Zhuzi said: Am I not at all better than others?" Mozi said: Suppose I am starting out for Tai Hang. And a horse and an ox are to pull my cart. Which of them would you urge? Geng Zhuzi said: "I would urge the horse." Mozi asked: Why urge the horse? Geng Zhuzi said: "Because the horse is capable (of better speed)." Mozi said: I also think you are capable (of better things). 1. 墨子 : Inserted. 《墨子闲诂》据《太平御览》增。 | |
| 2 | 耕柱: |
巫马子谓子墨子曰：“鬼神孰与圣人明智？”子墨子曰：“鬼神之明智于圣人，犹聪耳明目之与聋瞽也。昔者夏后开使蜚廉折金于山川，而陶铸之于昆吾；是使翁难 雉乙1卜于白若之龟，曰：‘鼎成三足而方’，不炊而自烹，不举而自臧，不迁而自行，以祭于昆吾之虚2，上乡”！ 乙3又4言兆之由曰：‘飨矣！逢逢白云，一南一北，一西一东，九鼎既成，迁于三国。’夏后氏失之，殷人受之；殷人失之，周人受之。夏后、殷、周之相受也。数百岁矣。使圣人聚其良臣与其桀相而谋，岂能智数百岁之后哉！而鬼神智之。是故曰，鬼神之明智于圣人也，犹聪耳明目之与聋瞽也。” |
| Geng Zhu: |
Wu Mazi questioned Mozi "Which are wiser, the ghosts and spirits or the sages?" Mozi said: The ghosts and spirits are wiser than the sages by as much as the sharp-eared and keen-sighted surpass the deaf and blind. In ancient times, Emperor Qi of Xia commissioned Fei Lian to dig minerals in mountains and rivers and cast tings at Kun Wu. He ordered Yi to kill the pheasant to invoke the tortoise of Boruo, saying: "Let the dings, when completed, be four-legged. Let them be able to cook automatically, without fire, to hide themselves without being lifted, and to move themselves without being carried. So that they may be used for the sacrifice at Kun Wu. May our offering be accepted!" Then the oracle was interpreted as saying: "I have accepted the offering. Profuse are the white clouds: one to the south, one to the north, one to the west, one to the east. When the nine dings have been completed, they shall be given over to three empires. When the emperor of Xia loses them the man of Yin will possess them; when the man of Yin loses them the man of Zhou will possess them." Now the transfer from the emperor of Xia to Yin and Zhou took many centuries. Even if the sage planned in counsel with his excellent ministers and superior assistants, could he foresee what would happen after many centuries? Yet the ghosts and spirits can. Therefore we say, the ghosts and spirits are wiser than the sages by as much as the sharp-eared and keen-sighted are than the deaf and blind. 1. 雉乙 : Inserted. 孙诒让《墨子闲诂》 | |
| 3 | 耕柱: | 治徒娱、县子硕问于子墨子曰：“为义孰为大务？”子墨子曰：“譬若筑墙然，能筑者筑，能实壤者实壤，能欣者欣，然后墙成也。为义犹是也。能谈辩者谈辩，能说书者说书，能从事者从事，然后义事成也。” |
| Geng Zhu: | Zhi Tu Yu and Xian Zi Shuo asked Mozi: "What is the greatest righteousness in conduct?" Mozi said: It is like the building of a wall. Let those who can lay the bricks lay the bricks, let those who can fill in the mortar fill in the mortar, and let those who can carry up the material carry up the material. Then the wall can be completed. To do righteousness is just like this. Let those who can argue argue, let those who can expound the doctrines expound the doctrines, and let those who can administer, administer. Then righteousness is achieved. | |
| 4 | 耕柱: |
巫马子谓子墨子曰：“子兼爱天下，未云利也；我不爱天下，未云贼也。功皆未至，子何独自是而非我哉？”子墨子曰：“今有燎者于此，一人奉水将灌之，一人掺火将益之，功皆未至，子何贵于二人？”巫马子曰：“我是彼奉水者之意，而非夫掺火者之意。”子 墨子1曰：“吾亦是吾意，而非子之意也。” |
| Geng Zhu: |
Wu Mazi said to Mozi: "Though you love universally the world cannot be said to be benefited; though I do not love (universally) the world cannot be said to be injured. Since neither of us has accomplished anything, what makes you then praise yourself and blame me?" Mozi answered: Suppose a conflagration is on. One person is fetching water to extinguish it, and another is holding some fuel to reinforce it. Neither of them has yet accomplished anything, but which one do you value? Wu Mazi answered that he approved of the intention of the person who fetches water and disapproved of the intention of the person who holds fuel. Mozi said: (In the same manner) do I approve of my intention and disapprove of yours. 1. 墨子 : Inserted. 孙诒让《墨子闲诂》 | |
| 5 | 耕柱: | 子墨子游荆耕柱子于楚，二三子过之，食之三升，客之不厚。二三子复于子墨子曰：“耕柱子处楚无益矣。二三子过之，食之三升，客之不厚。”子墨子曰：“未可智也。”毋几何而遗十金于子墨子，曰：“后生不敢死，有十金于此，愿夫子之用也。”子墨子曰：“果未可智也。” |
| Geng Zhu: | Mozi had recommended Geng Zhuzi to Chu. Some (other) pupils visited him. They were given only three sheng (of grain) each meal and were not generously entertained. The pupils returned and reported to Mozi, saying: "Geng Zhuzi is not profited by serving Chu. When we visited him, we were given only three sheng each meal and were not generously entertained." Mozi said: You cannot tell. Shortly after, (Geng Zhuzi) sent Mozi ten jin of silver, saying: "Your junior disciple who dare not die sends herewith ten jin, which I hope you will use." Mozi said: So, indeed, we cannot tell. | |
| 6 | 耕柱: |
巫马子谓子墨子 曰：“子1之为义也，人不见而助2，鬼不见而富，而子为之，有狂疾！”子墨子曰：“今使子有二臣于此，其一人者见子从事，不见子则不从事；其一人者见子亦从事，不见子亦从事，子谁贵于此二人？”巫马子曰：“我贵其见我亦从事，不见我亦从事者。”子墨子曰：“然则，是子亦贵有狂疾也。” |
| Geng Zhu: |
Wu Mazi said to Mozi: "For all the righteousness that you do, men do not help you and ghosts do not bless you. Yet you keep on doing it. You must be demented." Mozi said: Suppose you have here two employees. One of them works when he sees you but will not work when he does not see you. The other one works whether he sees you or not. Which of the two would you value? Wu Mazi said that he would value him that worked whether he saw him or not. Mozi then said: Then you are valuing him who is demented. 1. 曰：“子 : Inserted. 孙诒让《墨子闲诂》 | |
| 7 | 耕柱: | 子夏子徒问于子墨子曰：“君子有斗乎？”子墨子曰：“君子无斗。”子夏之徒曰：“狗豨犹有斗，恶有士而无斗矣？”子墨子曰：“伤矣哉！言则称于汤文，行则譬于狗豨，伤矣哉！” |
| Geng Zhu: | A pupil of Zi Xia asked Mozi whether there could be any struggle among the superior men. Mozi said: The superior men do not struggle. The pupil of Zi Xia said: "There is struggle even among the dogs and hogs, how can there be no struggle among men?" Mozi said: What a shame! Tang and Wu are praised with words; but dogs and hogs are brought into comparison in conduct. What a shame! | |
| 8 | 耕柱: |
巫马子谓子墨子曰：“舍今之人而誉先王，是誉槁骨也。譬若匠人然，智槁木也，而不智生木。”子墨子曰：“天下之所以生者，以先王之道教也。今誉先王，是誉天下之所以生也。可誉而不誉， 非1仁也。”子墨子曰：“和氏之璧，隋侯之珠，三棘六异，此诸侯之所谓良宝也。可以富国家，众人民，治刑政，安社稷乎？曰不可。所谓贵良宝者，为其可以利也。而和氏之璧、隋侯之珠、三棘六异不可以利人，是非天下之良宝也。今用义为政于国家，人民必众，刑政必治，社稷必安。所为贵良宝者，可以利民也，而义可以利人，故曰，义天下之良宝也。” |
| Geng Zhu: |
Wu Mazi criticized Mozi, saying. "To leave contemporaries alone and to praise the early kings is to praise rotten bones. It is like the carpenter who knows only the decaying lumber but not the living tree." Mozi: Now the world lives because of the instructions of the early kings. And to praise the early kings is to praise the source of life to the world. Not to praise what should be praised is not magnanimous. Mozi said: The jade of He, the pearl of Duke Sui, and the nine dings - these are what the feudal lords value as excellent treasures. Can they enrich the country, multiply the people, put the government in order, and place the state in safety? Of course they cannot. Excellent treasures are to be valued for their efficacy. Now since the jade of He, the pearl of Duke Sui, and the nine dings cannot benefit men, then they are not the excellent treasures in the world. On the other hand, if righteousness is employed in the government of the state the population will be increased, the government will be in order, and the state will be secure. The excellent treasures are to be valued for their efficacy. Now righteousness can benefit men. So then righteousness is the excellent treasure of the world. 1. 非 : Inserted. 孙诒让《墨子闲诂》 | |
| 9 | 耕柱: | 叶公子高问政于仲尼曰：“善为政者若之何？”仲尼对曰：“善为政者，远者近之，而旧者新之。”子墨子闻之曰：“叶公子高未得其问也，仲尼亦未得其所以对也。叶公子高岂不知善为政者之远者近也，而旧者新是哉？问所以为之若之何也。不以人之所不智告人，以所智告之，故叶公子高未得其问也，仲尼亦未得其所以对也。” |
| Geng Zhu: | Lord Zi Gao of She asked Zhongni about government, saying: "What is a good governor like?" Zhongni answered him that the good governor will attract those who are distant and renew old friendships. Mozi heard of it and commented: Lord Zi Gao of She did not put the question right, neither did Zhongni give the right answer. For, did not Lord Zi Gao of She understand, to be a good governor is to attract the distant and to renew the old friendships? The question was really how to do this. The answer told only what the inquirer understands but did not tell what he does not understand. Therefore (I say), Lord Zi Gao of She did not put the question right, neither did Zhongni give the right answer. | |
| 10 | 耕柱: | 子墨子谓鲁阳文君曰：“大国之攻小国，譬犹童子之为马也。童子之为马，足用而劳。今大国之攻小国也，攻者农夫不得耕，妇人不得织，以守为事；攻人者，亦农夫不得耕，妇人不得织，以攻为事。故大国之攻小国也，譬犹童子之为马也。” |
| Geng Zhu: | Mozi said to Prince Wen of Lu Yang: The large states attacking the small states is like the boys playing horse. When the boys play horse, they merely tire out their own feet. Now, when a large state attacks a small state the farmers of the attacked states cannot cultivate the fields and the women cannot weave. They have to go to the defence. And the farmers of the invading states cannot cultivate the fields and the women cannot weave either. They have to take part in the attack. Therefore (I say) the large states attacking the small states is like the boys playing horse. | |
| 11 | 耕柱: |
子墨子曰：“言足以复行者，常之； 不1足以举行者，勿常。不足以举行而常之，是荡口也。” |
| Geng Zhu: |
Mozi said: Doctrines that can be translated into conduct may be taught frequently. Doctrines that cannot be translated into conduct may not be taught frequently. To talk frequently about what cannot be carried out is merely to wear out one's mouth. 1. 不 : Inserted. 孙诒让《墨子闲诂》 | |
| 12 | 耕柱: | 子墨子使管黔敖游高石子于卫，卫君致禄甚厚，设之于卿。高石子三朝必尽言，而言无行者。去而之齐，见子墨子曰：“卫君以夫子之故，致禄甚厚，设我于卿。石三朝必尽言，而言无行，是以去之也。卫君无乃以石为狂乎？”子墨子曰：“去之苟道，受狂何伤！古者周公旦非关叔，辞三公东处于商盖，人皆谓之狂。后世称其德，扬其名，至今不息。且翟闻之为义非避毁就誉，去之苟道，受狂何伤！”高石子曰：“石去之，焉敢不道也。昔者夫子有言曰：‘天下无道，仁士不处厚焉。’今卫君无道，而贪其禄爵，则是我为苟啗人食也。”子墨子说，而召子禽子曰：“姑听此乎！夫倍义而乡禄者，我常闻之矣。倍禄而乡义者，于高石子焉见之也。” |
| Geng Zhu: | Mozi sent Guan Qin Ao to recommend Gao Shizi to Wei. The lord of Wei gave him heavy emoluments and ranked him among the ministers. Gao Shizi came to court three times and gave all his counsels. But none of them was carried out. So he left for Qi where he saw Mozi and said: "On your account the lord of Wei gave me heavy emoluments and ranked me among the ministers. I went to court three times and gave all my counsels. But none of them was carried out. So I left. Wouldn't the lord of Wei think I was demented?" Mozi said: If you left because it is in accordance with the Dao, what does it matter even if suspected of being demented? Anciently, Duke Zhou was displeased with Uncle Guan and resigned from the Duke's duties and went east to Shang Yan to live. Everybody then said he was demented. But posterity praised his virtue and exalted his name unto this day. Moreover, I have heard, to practise righteousness is not to avoid blame and seek praise. If the resignation is in accordance with the Dao, what does it matter if one is suspected of being demented? Gao Shizi said: "How dare Shi leave if it were not in accordance with the Dao? Formerly, Master, you have said: When there is no Dao in the world, the superior men will not stay in positions of plenty. Now the lord of Wei does not observe the Dao. If I should covet his emoluments and position then I would be living on others as a parasite." Mozi was pleased and summoned Qinzi, telling him: Now, listen, cases of disregard of righteousness for emoluments I have heard of. But disregard of emoluments for righteousness I have seen (only) in Gao Shizi. | |
| 13 | 耕柱: | 子墨子曰：“世俗之君子，贫而谓之富，则怒，无义而谓之有义，则喜。岂不悖哉！” |
| Geng Zhu: | Mozi said: When a man calls a gentleman of the present rich while he is poor he becomes angry. Yet, when the man calls him just he will be pleased even though he is unjust. Isn't this perverse! | |
| 14 | 耕柱: | 公孟子曰：“先人有则三而已矣。”子墨子曰：“孰先人而曰有则三而已矣？子未智人之先有。” |
| Geng Zhu: | Gong Mengzi said: "The ancient people had their rules, and they were but three in number." Mozi interrupted him, saying: Which ancient people are you talking about that you say have three rules? You don't understand that people first had.... | |
| 15 | 耕柱: | 后生有反子墨子而反者，“我岂有罪哉？吾反后”。子墨子曰：“是犹三军北，失后之人求赏也。” |
| Geng Zhu: | Some pupils deserted Mozi and then returned. (They said:) "How are we to blame? We deserted late." Mozi said: This is like asking for reward for late desertion in a defeated army. | |
| 16 | 耕柱: | 公孟子曰：“君子不作，术而已。”子墨子曰：“不然，人之其不君子者，古之善者不诛，今也善者不作。其次不君子者，古之善者不遂，己有善则作之，欲善之自己出也。今诛而不作，是无所异于不好遂而作者矣。吾以为古之善者则诛之，今之善者则作之，欲善之益多也。” |
| Geng Zhu: | Gong Mengzi said: "The superior man does not create but transmits." Mozi said: Not at all. The most unsuperior men do not transmit the good of old and do not create any good for the present. The less unsuperior men do not transmit the good of old, but will bring out the good which he possesses for the sake of praise. Now to transmit but not to create is not different from creating without transmitting. It seems to me what good there is of old one should transmit it; what good there is to be for the present, one should institute it, so that the good may increase all the more. | |
| 17 | 耕柱: | 巫马子谓子墨子曰：“我与子异，我不能兼爱。我爱邹人于越人，爱鲁人于邹人，爱我乡人于鲁人，爱我家人于乡人，爱我亲于我家人，爱我身于吾亲，以为近我也。击我则疾，击彼则不疾于我，我何故疾者之不拂，而不疾者之拂？故有我有杀彼以我，无杀我以利。”子墨子曰：“子之义将匿邪，意将以告人乎？”巫马子曰：“我何故匿我义？吾将以告人。”子墨子曰：“然则，一人说子，一人欲杀子以利己；十人说子，十人欲杀子以利己；天下说子，天下欲杀子以利己。一人不说子，一人欲杀子，以子为施不祥言者也；十人不说子，十人欲杀子，以子为施不祥言者也；天下不说子，天下欲杀子，以子为施不祥言者也。说子亦欲杀子，不说子亦欲杀子，是所谓经者口也，杀常之身者也。”子墨子曰：“子之言恶利也？若无所利而不言，是荡口也。” |
| Geng Zhu: | Wu Mazi told Mozi: "I differ from you. I cannot love universally - I love the people of Zou better than the people of Chu, the people of Lu better than the people of Zou, the people of my district better than the people of Lu, the members of my family better than the people of my district, my parents better than the other members of my family, and myself better than my parents. This, because of their nearness to me. When I am beaten I feel pain. When they are beaten the pain does not extend to me. Why should I resist what does not give me pain but not resist what gives me pain? Therefore I would rather have them killed to benefit me than to have me killed to benefit them." Mozi said: Is this view of yours to be kept secret or to be told to others? Wu Mazi replied: "Why should I keep my opinion to myself? Of course I shall tell it to others." Mozi said: Then if one person is pleased with you, there will be one person who will desire to kill you in order to benefit himself. If ten persons are pleased with you, there will be ten persons who will desire to kill you to benefit themselves. If (the people of) the whole world are pleased with you, the whole world will desire to kill you to benefit themselves. (On the other hand), if one person is not pleased with you there will be one person who will desire to kill you as the propagator of a wicked doctrine. If ten persons are not pleased with you there will be ten persons who will desire to kill you as the propagator of an evil doctrine. If (the people of) the whole world are not pleased with you the whole world will desire to kill you as the propagator of an evil doctrine. (So, then) those who are pleased with you desire to kill you and those who are not pleased with you also desire to kill you. This is to say, what passes out from your mouth is what kills your body. Mozi continued: Then, where, after all, does the benefit of your doctrine lie? To teach what is not profitable is merely to wear out one's mouth. | |
| 18 | 耕柱: |
子墨子谓鲁阳文君曰：“今有一人于此，羊牛犓豢，维人但割而和之，食之 不可1胜食也。见人之作饼，则还然窃之，曰：‘舍余食。’不知日月安不足乎，其有窃疾乎？”鲁阳文君曰：“有窃疾也。”子墨子曰：“楚四竟之田，旷芜而不可胜辟，呼虚2数千，不可胜，见宋、郑之闲邑，则还然窃之，此与彼异乎？”鲁阳文君曰：“是犹彼也，实有窃疾也。” |
| Geng Zhu: |
Mozi said to Prince Wen of Lu Yang: Here is a man who has such an abundance of sheep, oxen, and (other) grass-fed and grain-fed animals that he cannot eat all that the cooks prepare for him. (Yet,) when he sees a man baking cakes, he looks surprised and steals them, saying: "Let me eat them." Now, is this due to an unsatisfied appetite or is he affected with kleptomania? Prince Wen of Lu Yang replied that he must be suffering from kleptomania. Mozi said: The fields of Chu all lie in waste and cannot be exhaustively cultivated. The unoccupied land amounts to thousands (of mu) and is more than sufficient for cultivation. Yet when it saw the towns of Song and Zheng, it looked surprised and stole them. Is there any difference between this and the other (case)? Prince Wen of Lu Yang replied: "This is the same as that. It must be suffering from kleptomania (too)." 1. 不可 : Inserted. 孙诒让《墨子闲诂》 | |
| 19 | 耕柱: | 子墨子曰：“季孙绍与孟伯常治鲁国之政，不能相信，而祝于丛社，曰：‘苟使我和。’是犹弇其目，而祝于丛社曰：‘苟使我皆视’。岂不缪哉！” |
| Geng Zhu: | Mozi said: When Jisun Zhao and Meng Bo Chang were in authority in Lu they could not trust each other. So they took oath at the altar, saying: "May we be harmonious!" This is like closing one's eyes and praying at the altar, "May I be able to see everything!" Isn't this unreason? | |
| 20 | 耕柱: | 子墨子谓骆滑氂曰：“吾闻子好勇。”骆滑氂曰：“然，我闻其乡有勇士焉，吾必从而杀之。”子墨子曰：“天下莫不欲与其所好，度其所恶。今子闻其乡有勇士焉，必从而杀之，是非好勇也，是恶勇也。” |
| Geng Zhu: | Mozi said to Lou Hua Li: I have heard you are brave. Lou Hua Li replied: "Yes. When I hear there is a brave man somewhere I always go and kill him." Mozi said: The whole world promotes that which it likes and destroys that which it hates. But when you hear of a brave man somewhere you must go and kill him. This is not admiration for bravery but hate for it. |
URN: ctp:mozi/book-11