| 中國哲學書電子化計劃 |
《卷十一》 | 英文翻譯：W. P. Mei[?] | 電子圖書館 相關資源 |
《大取 - Major Illustrations》 | [戰國 (公元前475年 - 公元前221年)] | 電子圖書館 相關資源 |
| 1 | 大取: | 天之愛人也，薄於聖人之愛人也；其利人也，厚於聖人之利人也。大人之愛小人也，薄於小人之愛大人也；其利小人也，厚於小人之利大人也。 |
| 2 | 大取: | 以臧為其親也，而愛之，非愛其親也；以臧為其親也，而利之，非利其親也。以樂為利其子，而為其子欲之，愛其子也；以樂為利其子，而為其子求之，非利其子也。 |
| 3 | 大取: | 於所體之中，而權輕重之謂權。權，非為是也，非非為非也。權，正也。斷指以存腕，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，人之所執也。遇盜人，而斷指以免身，利也；其遇盜人害也。斷指與斷腕，利於天下相若，無擇也；死生利若，一無擇也。殺一人以存天下，非殺一人以利天下也。殺己以存天下，是殺己以利天下。於事為之中而權輕重之謂求，求為之，非也，害之中取小，求為義非為義也。 |
| 4 | 大取: | 為暴人語天之為是也而性，為暴人歌天之為非也。諸陳執既有所為，而我為之陳執；執之所為因，吾所為也。若陳執未有所為，而我為之陳執，陳執因吾所為也。暴人為我為天之。以人非為是也，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；於所既有而棄焉，是害之中取小也。 |
| 6 | 大取: | 義可厚，厚之；義可薄，薄之。謂倫列。德行、君上、老長、親戚，此皆所厚也。為長厚，不為幼薄。親厚，厚；親薄，薄。親至，薄不至。義厚親，不稱行而顧行。 |
| 7 | 大取: | 為天下厚禹，為禹也。為天下厚愛禹，乃為禹之人愛也。厚禹之加於天下，而厚禹不加於天下。若惡盜之為加於天下，而惡盜不加於天下。 |
| 8 | 大取: | 愛人不外己，己在所愛之中。己在所愛，愛加於己。倫列之愛己，愛人也。 |
| 9 | 大取: | 聖人惡疾病，不惡危難。正體不動，欲人之利也，非惡人之害也。 |
| 10 | 大取: | 聖人不為其室臧之故，在於臧。 |
| 11 | 大取: |
聖人不得為子之事。聖人之法死亡親，為天下也。厚親，分也；以死亡之，體渴興利。有厚薄而毋倫列之興利，為己。語經，語經也。非白馬焉。執駒焉說求之，舞說非也，漁大之舞大，非也。 三物必具，然後足以生。1 1. 三物必具，然後足以生。 : 移到第25條。 孫詒讓《墨子閒詁》 |
| 12 | 大取: | 臧之愛己，非為愛己之人也。厚不外己，愛無厚薄。舉己，非賢也。義，利；不義，害。志功為辯。 |
| 13 | 大取: | 有有於秦馬，有有於馬也，智來者之馬也。 |
| 14 | 大取: | 愛眾眾世與愛寡世相若，兼愛之，有相若。愛尚世與愛後世，一若今之世人也。鬼，非人也；兄之鬼，兄也。 |
| 15 | 大取: | 天下之利驩。聖人有愛而無利，俔日之言也，乃客之言也。天下無人，子墨子之言也猶在。 |
| 16 | 大取: | 不得已而欲之，非欲之非欲之也。非殺臧也。專殺盜，非殺盜也。凡學愛人。 |
| 17 | 大取: | 小圜之圜，與大圜之圜同。方至尺之不至也，與不至鐘之至，不異。其不至同者，遠近之謂也。 |
| 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。意獲也，乃意禽也。志功，不可以相從也。 |
| 19 | 大取: | 利人也，為其人也；富人，非為其人也，有為也以富人。富人也，治人有為鬼焉。 |
| 20 | 大取: | 為賞譽利一人，非為賞譽利人也，亦不至無貴於人。智親之一利，未為孝也，亦不至於智不為己之利於親也。智是之世之有盜也，盡愛是世。智是室之有盜也，不盡是室也。智其一人之盜也，不盡是二人。雖其一人之盜，茍不智其所在，盡惡其弱也。 |
| 21 | 大取: | 諸聖人所先，為人欲名實。名實不必名。苟是石也白，敗是石也，盡與白同。是石也唯大，不與大同。是有便謂焉也。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。諸以居運命者，苟人於其中者，皆是也，去之因非也。諸以居運命者，若鄉里齊荊者，皆是。諸以形貌命者，若山丘室廟者，皆是也。 |
| 22 | 大取: | 智與意異。重同，具同，連同，同類之同，同名之同；丘同，鮒同，是之同，然之同，同根之同。有非之異，有不然之異。有其異也，為其同也，為其同也異。一曰乃是而然，二曰乃是而不然，三曰遷，四曰強。 |
| 23 | 大取: | 子深其深，淺其淺，益其益，尊其尊。察次山比因至優指復；次察聲端名因請復。正夫辭惡者，人右以其請得焉。諸所遭執，而欲惡生者，人不必以其請得焉。聖人之附瀆也，仁而無利愛。利愛生於慮。昔者之慮也，非今日之慮也；昔者之愛人也，非今之愛人也。愛獲之愛人也，生於慮獲之利，非慮臧之利也；而愛臧之愛人也，乃愛獲之愛人也。去其愛而天下利，弗能去也。昔之知墻，非今日之知墻也。貴為天子，其利人不厚於正夫。二子事親，或遇孰，或遇凶，其親也相若，非彼其行益也，非加也。外執無能厚吾利者。藉藏也死而天下害，吾持養臧也萬倍，吾愛臧也不加厚。 |
| 24 | 大取: | 長人之異，短人之同，其貌同者也，故同。指之人也與首之人也異，人之體非一貌者也，故異。將劍與挺劍異。劍，以形貌命者也，其形不一，故異。楊木之木與桃木之木也同。諸非以舉量數命者，敗之盡是也，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，然後足以生。1 夫辭2以故生，以理長，以類行也者。立辭而不明於其所生，妄3也。今人非道無所行，唯有強股肱而不明於道，其困也，可立而待也。夫辭以類行者也，立辭而不明於其類，則必困矣。 1. 三物必具，然後足以生。 : 從第11條移到此處。 孫詒讓《墨子閒詁》 |
| 26 | 大取: | 故浸淫之辭，其類在於鼓栗。聖人也，為天下也，其類在於追迷。或壽或卒，其利天下也指若，其類在譽石，一日而百萬生，愛不加厚，其類在惡害。愛二世有厚薄，而愛二世相若。其類在蛇文。愛之相若，擇而殺其一人，其類在阬下之鼠。小仁與大仁，行厚相若，其類在申。凡興利除害也，其類在漏雍。厚親，不稱行而類行，其類在江上井。「不為己」之可學也，其類在獵走。愛人非為譽也，其類在逆旅。愛人之親，若愛其親，其類在官茍。兼愛相若，一愛相若。一愛相若，其類在死也。 |
《小取 - Minor Illustrations》 | [戰國 (公元前475年 - 公元前221年)] 英文翻譯：德龍（Donald Sturgeon）[?] | 電子圖書館 相關資源 |
| 1 | 小取: | 夫辯者，將以明是非之分，審治亂之紀，明同異之處，察名實之理，處利害，決嫌疑。焉摹略萬物之然，論求群言之比。以名舉實，以辭抒意，以說出故，以類取，以類予。有諸己不非諸人，無諸己不求諸人。 |
| 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，不盡也。假者，今不然也。效者，為之法也，所效者所以為之法也。故中效，則是也；不中效，則非也。此效也。辟也者，舉他1物而以明之也。侔也者，比辭而俱行也。援也者，曰「子然，我奚獨不可以然也？」推也者，以其所不取之同於其所取者，予之也。是猶謂也者，同也。吾豈謂也者，異也。 |
| 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 : 原作「也」。 | |
| 3 | 小取: |
夫物有以同而不率遂同。辭之侔也，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、推之辭，行而異，轉而危，遠而失，流而離本，則不可不審也，不可常用也。故言多方，殊類，異故，則不可偏觀也。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，殊類，異故，則不可偏觀也，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 : 舊脫。 | |
| 4 | 小取: | 白馬，馬也；乘白馬，乘馬也。驪馬，馬也；乘驪馬，乘馬也。獲，人也；愛獲，愛人也。臧，人也；愛臧，愛人也。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: |
獲之親1，人也；獲事其親，非事人也。其弟，美人也；愛弟，非愛美人也。車，木也；乘車，非乘木也。船，木也；入2船，非入3木也。盜人，人也，多盜，非多人也，無盜非無人也。奚以明之？惡多盜，非惡多人也；欲無盜，非欲無人也。世相與共是之。若若是，則雖盜人人也，愛盜非愛人也；不愛盜非不愛人也；殺盜人非殺人也，無難 盜無難4矣。此與彼同類，世有彼而不自非也，墨者有此而非之，無他故5焉，所謂內膠外閉與心毋空乎？內膠而不解也，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. 親 : 原作「視」。 | |
| 6 | 小取: |
且夫讀書，非 書也；好讀書，1好書也。且鬥雞，非雞也；好鬥雞，好雞也。且入井，非入井也；止且入井，止入井也。且出門，非出門也；止且出門，止出門也。若若是，且夭，非夭也；壽夭也。有命，非命也；非執有命，非命也，無難矣。此與彼同 類2，世有彼而不自非也，墨者有此而罪非之，無也故焉，所謂內膠外閉與心毋空乎？內膠而不解也。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. 書也；好讀書， : 舊脫。 | |
| 7 | 小取: |
愛人，待周愛人而後為愛人。不愛人，不待周不愛人；不周愛，因為不愛人矣。乘馬，不待周乘馬然後為乘馬也；有乘於馬，因為乘馬矣。逮至不乘馬，待周不乘馬而後不乘馬 而後不乘馬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. 而後不乘馬 : 刪除。 | |
| 8 | 小取: |
居於國，則為居國；有一宅於國，而不為有國。桃之實，桃也；棘之實，非棘也。問人之病，問人也；惡人之病，非惡人也。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。之馬之目盼則為之馬盼；之馬之目大，而不謂之馬大。之牛之毛黃，則謂之牛黃；之牛之毛眾，而不謂之牛眾。一馬，馬也；二馬，馬也。馬四足者，一馬而四足也，非兩馬而四足也。一馬，馬也。馬或白者，二馬而或白也，非一馬而或白。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 : 舊脫。 |
《耕柱 - Geng Zhu》 | 英文翻譯：W. P. Mei[?] | 提到《耕柱》的書籍 電子圖書館 |
| 1 | 耕柱: |
子墨子怒耕柱子，耕柱子曰：「我毋俞於人乎？」子墨子曰：「我將上大行，駕驥與羊，子將誰敺？」耕柱子曰：「將敺驥也。」子墨子曰：「何故敺驥也？」耕柱子曰：「驥足以責。」子 墨子1曰：「我亦以子為足以責。」 |
| 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 : 舊脫。 《墨子閒詁》據《太平御覽》增。 | |
| 2 | 耕柱: |
巫馬子謂子墨子曰：「鬼神孰與聖人明智？」子墨子曰：「鬼神之明智於聖人，猶聰耳明目之與聾瞽也。昔者夏后開使蜚廉折金於山川，而陶鑄之於昆吾；是使翁難 雉乙1卜於白若之龜，曰：『鼎成三足而方』，不炊而自烹，不舉而自臧，不遷而自行，以祭於昆吾之虛2，上鄉」！ 乙3又4言兆之由曰：『饗矣！逢逢白雲，一南一北，一西一東，九鼎既成，遷於三國。』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。數百歲矣。使聖人聚其良臣與其桀相而謀，豈能智數百歲之後哉！而鬼神智之。是故曰，鬼神之明智於聖人也，猶聰耳明目之與聾瞽也。」 |
| 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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 3 | 耕柱: | 治徒娛、縣子碩問於子墨子曰：「為義孰為大務？」子墨子曰：「譬若築牆然，能築者築，能實壤者實壤，能欣者欣，然後牆成也。為義猶是也。能談辯者談辯，能說書者說書，能從事者從事，然後義事成也。」 |
| 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: |
巫馬子謂子墨子曰：「子兼愛天下，未云利也；我不愛天下，未云賊也。功皆未至，子何獨自是而非我哉？」子墨子曰：「今有燎者於此，一人奉水將灌之，一人摻火將益之，功皆未至，子何貴於二人？」巫馬子曰：「我是彼奉水者之意，而非夫摻火者之意。」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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 5 | 耕柱: | 子墨子游荊耕柱子於楚，二三子過之，食之三升，客之不厚。二三子復於子墨子曰：「耕柱子處楚無益矣。二三子過之，食之三升，客之不厚。」子墨子曰：「未可智也。」毋幾何而遺十金於子墨子，曰：「後生不敢死，有十金於此，願夫子之用也。」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: |
巫馬子謂子墨子 曰：「子1之為義也，人不見而助2，鬼不見而富，而子為之，有狂疾！」子墨子曰：「今使子有二臣於此，其一人者見子從事，不見子則不從事；其一人者見子亦從事，不見子亦從事，子誰貴於此二人？」巫馬子曰：「我貴其見我亦從事，不見我亦從事者。」子墨子曰：「然則，是子亦貴有狂疾也。」 |
| 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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 7 | 耕柱: | 子夏子徒問於子墨子曰：「君子有鬥乎？」子墨子曰：「君子無鬥。」子夏之徒曰：「狗豨猶有鬥，惡有士而無鬥矣？」子墨子曰：「傷矣哉！言則稱於湯文，行則譬於狗豨，傷矣哉！」 |
| 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: |
巫馬子謂子墨子曰：「舍今之人而譽先王，是譽槁骨也。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。今譽先王，是譽天下之所以生也。可譽而不譽， 非1仁也。」子墨子曰：「和氏之璧，隋侯之珠，三棘六異，此諸侯之所謂良寶也。可以富國家，眾人民，治刑政，安社稷乎？曰不可。所謂貴良寶者，為其可以利也。而和氏之璧、隋侯之珠、三棘六異不可以利人，是非天下之良寶也。今用義為政於國家，人民必眾，刑政必治，社稷必安。所為貴良寶者，可以利民也，而義可以利人，故曰，義天下之良寶也。」 |
| 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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 9 | 耕柱: | 葉公子高問政於仲尼曰：「善為政者若之何？」仲尼對曰：「善為政者，遠者近之，而舊者新之。」子墨子聞之曰：「葉公子高未得其問也，仲尼亦未得其所以對也。葉公子高豈不知善為政者之遠者近也，而舊者新是哉？問所以為之若之何也。不以人之所不智告人，以所智告之，故葉公子高未得其問也，仲尼亦未得其所以對也。」 |
| 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: | 子墨子謂魯陽文君曰：「大國之攻小國，譬猶童子之為馬也。童子之為馬，足用而勞。今大國之攻小國也，攻者農夫不得耕，婦人不得織，以守為事；攻人者，亦農夫不得耕，婦人不得織，以攻為事。故大國之攻小國也，譬猶童子之為馬也。」 |
| 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：「言足以復行者，常之； 不1足以舉行者，勿常。不足以舉行而常之，是蕩口也。」 |
| 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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 12 | 耕柱: | 子墨子使管黔敖游高石子於衛，衛君致祿甚厚，設之於卿。高石子三朝必盡言，而言無行者。去而之齊，見子墨子曰：「衛君以夫子之故，致祿甚厚，設我於卿。石三朝必盡言，而言無行，是以去之也。衛君無乃以石為狂乎？」子墨子曰：「去之苟道，受狂何傷！古者周公旦非關叔，辭三公東處於商蓋，人皆謂之狂。後世稱其德，揚其名，至今不息。且翟聞之為義非避毀就譽，去之苟道，受狂何傷！」高石子曰：「石去之，焉敢不道也。昔者夫子有言曰：『天下無道，仁士不處厚焉。』今衛君無道，而貪其祿爵，則是我為苟啗人食也。」子墨子說，而召子禽子曰：「姑聽此乎！夫倍義而鄉祿者，我常聞之矣。倍祿而鄉義者，於高石子焉見之也。」 |
| 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，貧而謂之富，則怒，無義而謂之有義，則喜。豈不悖哉！」 |
| 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：「先人有則三而已矣。」子墨子曰：「孰先人而曰有則三而已矣？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: | 後生有反子墨子而反者，「我豈有罪哉？吾反後」。子墨子曰：「是猶三軍北，失後之人求賞也。」 |
| 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，術而已。」子墨子曰：「不然，人之其不君子者，古之善者不誅，今也善者不作。其次不君子者，古之善者不遂，己有善則作之，欲善之自己出也。今誅而不作，是無所異於不好遂而作者矣。吾以為古之善者則誅之，今之善者則作之，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: | 巫馬子謂子墨子曰：「我與子異，我不能兼愛。我愛鄒人於越人，愛魯人於鄒人，愛我鄉人於魯人，愛我家人於鄉人，愛我親於我家人，愛我身於吾親，以為近我也。擊我則疾，擊彼則不疾於我，我何故疾者之不拂，而不疾者之拂？故有我有殺彼以我，無殺我以利。」子墨子曰：「子之義將匿邪，意將以告人乎？」巫馬子曰：「我何故匿我義？吾將以告人。」子墨子曰：「然則，一人說子，一人欲殺子以利己；十人說子，十人欲殺子以利己；天下說子，天下欲殺子以利己。一人不說子，一人欲殺子，以子為施不祥言者也；十人不說子，十人欲殺子，以子為施不祥言者也；天下不說子，天下欲殺子，以子為施不祥言者也。說子亦欲殺子，不說子亦欲殺子，是所謂經者口也，殺常之身者也。」子墨子曰：「子之言惡利也？若無所利而不言，是蕩口也。」 |
| 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: |
子墨子謂魯陽文君曰：「今有一人於此，羊牛犓豢，維人但割而和之，食之 不可1勝食也。見人之作餅，則還然竊之，曰：『舍余食。』不知日月安不足乎，其有竊疾乎？」魯陽文君曰：「有竊疾也。」子墨子曰：「楚四竟之田，曠蕪而不可勝辟，謼虛2數千，不可勝，見宋、鄭之閒邑，則還然竊之，此與彼異乎？」魯陽文君曰：「是猶彼也，實有竊疾也。」 |
| 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 : 舊脫。 孫詒讓《墨子閒詁》 | |
| 19 | 耕柱: | 子墨子曰：「季孫紹與孟伯常治魯國之政，不能相信，而祝於叢社，曰：『苟使我和。』是猶弇其目，而祝於叢社曰：『苟使我皆視』。豈不繆哉！」 |
| 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: | 子墨子謂駱滑氂曰：「吾聞子好勇。」駱滑氂曰：「然，我聞其鄉有勇士焉，吾必從而殺之。」子墨子曰：「天下莫不欲與其所好，度其所惡。今子聞其鄉有勇士焉，必從而殺之，是非好勇也，是惡勇也。」 |
| 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